Pravachan-11 - Acharya Rajneesh (Osho)

 

This Pravachan was delivered on 20 Sep 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/3mLLS

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-11/

(Pravachan No 10 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 |

jnAnaM jnEyaM tathA jnAtA tritayaM nAsti vAstavam |

ajnAnAdbhAti yatrEdaM sO(a)hamasmi niranjanaH || 2 : 15 || 35 ||

 

dvaitamUlamahO duHkhaM nAnyattasyAsti bhEshajam |

dRSyamEtanmRshA sarvaM EkO(a)haM cidrasO(a)malaH || 2 : 16 || 36 ||

 

bOdhamAtrO(a)hamajnAnAdupAdhiH kalpitO mayA |

EvaM vimRSatO nityaM nirvikalpE sthitirmama || 2 : 17 || 37 ||

 

na mE bandhO(a)sti mOkshO vA bhrAntiH SAntA nirASrayA |

ahO mayi sthitaM viSvaM vastutO na mayi sthitam || 2 : 18 || 38 ||

 

saSarIramidaM viSvaM na kinciditi niScitam |

SuddhacinmAtra AtmA ca tatkasmin kalpanAdhunA || 2 : 19 || 39 ||

 

SarIraM svarganarakau bandhamOkshau bhayaM tathA |

kalpanAmAtramEvaitat kiM mE kAryaM cidAtmanaH || 2 : 20 || 40 ||

 

जनक उवाच ।

ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम् ।

अज्ञानाद्भाति यत्रेदं सोऽहमस्मि निरञ्जनः ।। 2 : 15 ।। 35 ||

 

द्वैतमूलमहो दुःखं नान्यत्तस्यास्ति भेषजम् ।

दृश्यमेतन्मृषा सर्वं एकोऽहं चिद्रसोऽमलः ।। 2 : 16 ।। 36 ||

 

बोधमात्रोऽहमज्ञानादुपाधिः कल्पितो मया ।

एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम ।। 2 : 17 ।। 37 ||

 

न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्ता निराश्रया ।

अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम् ।। 2 : 18 ।। 38 ||

 

सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम् ।

शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ।। 2 : 19 ।। 39 ||

 

शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा ।

कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ।। 2 : 20 ।। 40 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 2; but, according to the transcript of the Pravachan, all these are given sequentially (35 – 40) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

janaka uvAca |

jnAnaM jnEyaM tathA jnAtA tritayaM nAsti vAstavam |

ajnAnAdbhAti yatrEdaM sO(a)hamasmi niranjanaH || 2 : 15 || 35 ||

 

Janaka said – ‘Knowledge (jnAna), what is known (jnEya) and knower (jnAtA) – these three do not exist in reality (yathArtha); I am that stainless (niranjana) in which these three appear (bhAsatE)’.

jnAnaM jnEyaM tathA jnAtA tritayaM nAsti vAstavam |

 

Janaka says – ‘whatever is seen (dikhAyI), the one to whom (jisE) these are visible, and the connection (sambandh) between these two – whether it is (through) knowledge (jnAna) or (act of) seeing (darSan) – today I awoke (jAgA) and understood (dEkhA) that these (three) are only dreams (svapna); the one who is awakened (jAgA), and he who has seen these three disappear (vanish) (tirOhit) like a dream (svapna), He is Truth (satya) only (kEval)’.

Therefore, do not consider (samajh) the seer (drashTA) to be the witness (sAkshI); in the dictionary (bhAshAkOS), the meaning of witness (sAkshI) is given (likhA) as seer (onlooker) (drashTA); but, witness is deeper (gahrA) than seer (drashTA); in the seer, you get (miltI) only the initial (pahlI) glimpse (jhalak) of witness (sAkshI); in the witness, the complete (total)  (pUrA) picture (idea) (state) (bhAva) of the seer (drashTA) (is seen) – (in the witness) the flower (phUl) fully blossoms (khiltA); the seer (drashTA) is even now, divided (baNTA); if there is a seer, there is also a scene (seen) (dRSya); if there is seen and seer, the connection (sambandh) between these two – seeing (darSan), knowledge (jnAn) will also be there; now it is a portion (khaND) only.  

 Wherever there is part (portion) (khaND), there is dream (svapna) also, because the Existence (astitva) is whole (akhaND); wherever we divide (make into parts) (bANT), we create limits (sImA); all these limits are transactional (vyavahArik), not transcendental (pAramArthik).

In order to make your house (makAn) separate (alag) from that of your neighbour (paDOsI), you draw a line (lakhIr), you raise a wall (dIvAr), you erect a fence (bAD), but the Earth (pRthvI) does not get divided; in order make Hindustan and Pakistan separate, you draw borders (sImA) on the map (nakSA), but the border is only on the map – the Earth is undivided (akhaND).

The space (AkAS) above your courtyard and the space above the courtyard (Angan) of your neighbour, are not separate; the wall separating your courtyard, does not divide the sky (space); wherever we have divided, it is necessary to do so, that is why we have divided; there is utility (upayOgitA) in dividing, but it (dividing) is not factual (satya) – Truth is undivided (anbaNTA).

The deepest (gahrE sE gahrA) of divisions (vibhAjan) inside us, is that of seer (dEkhnE vAlA) and what (the one who) is seen (dikhAyI paDnE); the day the division falls down (gir jAtA), then the last of politics (rAjanItI) fall down (girI), the last of maps (nakSE) fall down, the last of boundaries (sImAyEn) fall down; then, what is left over (SEsh) - the ‘undivided’ (akhaND) – what do you call it? It cannot be called the seer (drashTA), because the seen (dRSya) has been lost (khO gayA); without the seen, what kind of seer (drashTA) it is? Whatever happens with that seer, cannot be called ‘act of seeing’ (darSan), because seeing is not possible without seen (dRSya); therefore, seer (drashTA), seeing (darSan) and seen (dRSya) are tied (bandhE) together (Ek sAth); if they exist (hOngE), they exist together; if they go (fall down), they fall down together.

Have you seen – when any dream is over, it is fully over; if it is there, it is fully there; you cannot keep a part of the dream, or can you? In the night, you saw a dream that you became an emperor (samrAT) – there was a huge throne (siMhAsan), a huge palace (rAjmahal), a huge army (fauj) etc? (FANTA); after you wake up in the morning, will you be able keep a part of the dream – let everything else go, but, let me keep the throne; let others go, but, let me keep the wife; let everything else go, but, let me keep the crown? No, either the whole dream remains or it is gone in full. After you wake up, it is not possible for you to keep a part of the dream.

The seer, seen and seeing are three limbs (ang) of dream (svapna); after the dream is over (girtA), and when we wake up (jAgaraN), whatever (whoever) is left over (SEsh), that, you have not known (jAnA) in (during) the dream; he did not participate (sammilit) in the dream; he was beyond (pAr) the dream – and he was always (sadA) beyond; He was beyond (atIt); He had transcended (atikramaN) the dream; whatever you knew in the dream, will all be lost – totally (samagra rUpENa) lost.

Therefore, whatever notions (conceptions) (dhAraNA) you have about paramAtmA, when you have experience (anubhava) of paramAtmA, you will be astonished (cakit), because all your notions will be of no use; all your notions will be lost; whatever you know (jAnOgE) (in waking state), there is no means (upAy) of knowing them during dream – while asleep; there is no means of creating (banAnA) notions; therefore, it is said that, if one has to go towards paramAtmA, he has to leave behind (chOD) all his notions; he should throw all doctrines (siddhAnta) in the trash bin (kacrE-ghar); he has to bid good bye (namaskAr) to all the words (writings) (Sabd) – he has to bid farewell (vidA) saying – ‘you have served (kAm kiyA) me well, you were useful (upayOgI), but you are of no transcendental value (pAramArthik).

Understand (samajh) this also before we enter into the Sutra. The transactional (vyavahArik) truth (satya) is not transcendental (pAramArthik) truth (satya); there are uses (upayOgitA) of transactional truths, but, they are not reality (factual) (Truth) (vAstaviktA); there is no use (upayOgitA) of transcendental truth – it is only reality (Truth) (vAstaviktA). If you ask – ‘what is the use (upayOga) of paramAtmA?’ it will be difficult (to answer); of what use could paramAtmA be? What will you do with paramAtmA? Neither your stomach will be filled nor your thirst will be quenched; what will you with paramAtmA? What greed (lObh) will be satiated (tRpti)? Which desire (vAsanA) will be fulfilled (bharEgA)? Which craving (tRshNA) will be fulfilled (pUrI hOgI)? There is no ‘use’ of paramAtmA; you cannot become most important (mahatvapUrNa) person because of paramAtmA; because of paramAtmA, you will not become mighty (SaktiSAlI); because of paramAtmA, your prestige (pratishThA) in the World (saMsAr) will not go up (baDh); there is no ‘use’ (upayOg) of paramAtmA; therefore, those who are after (dIvAnE) utility (upayOg), do not go towards paramAtmA; there is bliss (Anand) of (in) paramAtmA – but no use at all.

People come to me, and ask – ‘what will we gain (lAbh) by meditation (dhyAn)’. Gain? You are talking strangely (ajIb); then, you have not at all understood; he only meditates, who has left behind (chOD) gain (lAbh) and greed (lObh), in whose mind, ‘gain’ has become useless (vyarth), who ran after ‘gain’, but, did not gain anything at all. One can get wealth (dhan), but poverty (nirdhantA) does not go away (kaTtI); one gets position (pad), but his pettiness (dIntA) does not go away (miTtI); one gets respect (sammAn), honour (satkAr), but, inside, he is (feels) empty (khAlI); one becomes famous World over, but stink (durgandh) arises from inside – no fragrance (sugandh) at all – no flower blossoms; there are only thorns (kANTE) inside, there is suffering (pIDA) and ache (cubhan), there is pain (santAp) and unhappiness (asantOsh), there are only worries – and they keep becoming denser (ghanI); inside, the pyre (citA) is being decorated (sajh), but outside, palaces (mahal) are erected (khaDE); outside, the life is spreading (phailAv) out, but inside, death is approaching daily, closer.

Only he, to whom it has become clear (dikhAyI) that gain (lAbh) is not any gain, meditates. But, there are some people, who think – ‘probably (SAyad), there may be gain by meditation, let us meditate’. They ask – ‘what is gained by meditation? What is the benefit? Will we get happiness (sukh) and plenty (samRddhi) – position (pad) and prestige (pratishThA) – wealth (dhan) and splendour? Will the defeat (hAr) be converted (pariNat) to success (jIt)? Whether life’s gloom (vishAd), failure (parAjay) and emptiness (khAlIpan) – will all these change (badalEgA)? Will we be super-abundant (bharE bharE)?

Their question (praSna) itself is wrong (galat); their World (saMsAr) is not yet over (cuk); they have come a little too early (jaldI); the fruit is not yet ripe; the (proper) season (mausam) has not yet come; their day has not come yet.

Only he, meditates, or proceeds towards meditation, to whom it has become clear (dikhAyI) that, though one gets (miltA) a lot, they, indeed, get nothing (kuch bhI) – one gets everything, but everything remains empty; he, to whom this paradox (virOdhAbhAs) has become clear, (he) will not, then, ask – ‘what is gained by meditation’? Because, there is gain only in practical (day-to-day) (vyavahArik) matters (affairs) (bAtOn); but, meditation is transcendental (pAramArthik).

There is bliss (Anand) in meditation – no gain at all; you cannot keep your meditation in the coffer (tijODI); you cannot create a bank balance with meditation; there cannot be safety and security due to meditation.

Meditation (dhyAn) will leave you in (the realm of) unknown (ajnAt); by meditation, whatever security you had, that also will be lost; meditation will leave you in an unfamiliar world (lOk); it (meditation) will send you in that expedition (abhiyAn), in which you will slowly (dhIrE dhIrE) melt down (gal), dissolve (pighal), and flow out (bah jAnA); how can one gain by meditation? There will be only harm (hAnI) from meditation – and the harm is that, you will be no more (na bacOgE); meditation is death (mRtyu); (death is) not  the bodily death; you have died bodily many times; one does not die by that (bodily) death; that (bodily) death is like changing clothes (vastra); in place of old clothes, you get new one; old man comes back as a child; no one has ever died by that death; there are only a few who have (really) died – some Ashtavakra, some Buddha, some Mahavir – only these are dead. Their death is complete; they will not come back.

Meditation is death; in meditation, you will die, you will get erased (miTOgE); even your shadow (chAyA) will not remain; even you shadow makes you impure (apavitra); not even a bit (na ranc-mAtra) of you will survive – you yourself will not survive; what to talk of gain?

You yourself are a transactional (vyavahArik) reality (satya); you are only recognised (mAnyatA) as such – you are not there (existing) really; you are only a notion (dhAraNA), you have no existence (astitva); the notion of ‘you’ will get scattered (bikhar); as soon as you are scattered, all (your) notions also will get scattered; because, when there is no master (mAlik), all the paraphernalia (sAj-sAmAn) accumulated (ikaTThA) (by you) will also get scattered; when the musician (sangItajna) is not there, how the lute (vINA) will play? It is said – ‘na rahA bAns, na bajEgI bAnsurI’ (no bamboo, no flute music) – when you are gone, the bamboo too is gone, then, there is no means of flute (bAnsurI) being there; then whatever is left over (SEsh), that is samAdhi – that is transcendental (pAramArthik).

The meaning of ‘pAramArthik’ is ‘That which Exists’ (jO hai); it is of the nature (maya) of supreme (parama) bliss (Ananda), nature of supreme light (glow) (vibhA); it will confer blessings (ASIsh); one will experience nectar (amRt); but gain? There is no gain at all. In practical (vyavahArik) terms (arth) there is no gain; you will not be able create (nirmit) any kind of assets (sampadA) with it.

Only that person, begins to approach meditation, for whom the Worldly life has become dream-like (svapnavat), who does not desire to save (bacAnA) anything from the World, who says – ‘the whole thing is just a dream – let it go completely; now, I want to know that which is not a dream’.  This Sutra is for that enquirer (khOjI).

 

Janaka says - ‘Knowledge (jnAna), what is known (jnEya) and knower (jnAtA) – these three do not exist in reality (yathArtha); I am that stainless (niranjana) in which these three appear (bhAsatE)’.

 

(About) the one on whom the dream runs – the dream of World – in the night, you sleep, and you dream; dream is not truth; but, the one on whom the wave (tarang) of dream runs, he is surely true; when dream is over, even then – in the morning – you will remain; you will say – ‘(last) night, I dreamt, a false (jhUThA) dream’; but one thing is sure (tay) that the one who saw it (as participant), was false; but the one on whom the dream was running (flowing) (bahA), you cannot call him false; if the seer (of dream) is false, then no dream can ever take place; even for the dream to take place, there must at least some (Ek) truth is required – that truth is ‘your being’; after waking up in the morning, when you realise that the dream was false, then, remember – the one who saw the dream, and the one who was bewildered (bharmAyA) (in the dream), the one who became the seer of the dream (as participant) – he was also false.

In the night, you dreamt that there was a snake – a big snake coming towards you, hissing (phunkAr);  the one who saw (that snake) in the dream, he was trembling (kamp) with fright (ghabaDA), he was perspiring and started running; he crossed mountains and forests, but the snake was after him; he was still running, hearing the hissing. In the morning, when you wake up, the snake has become false; the one who saw the snake (in the dream), who ran seeing the snake, who became frightened and ran, whose body had become wet due to perspiration, and who fell down – was he true? He also has become false; the dream has become false, and the seer of the dream also became false; but, even then, beyond both these (dream and seer of the dream), someone is there, on whom both these were happening; otherwise, who will remember (the dream) in the morning? To whom is the memory (of dream)? Who is this who says, in the morning, that the dream was false?

Remember (khyAl), the seen (dRSya) (the dream) was false; the one who was the seer (drashTA) of the dream, he was also false, because, he came under the delusion (mOha) of falsity; the one who is influenced (prabhAvit) by falsity, is false; the one who became panic stricken (Atankit), is also false.  

Has truth ever been influenced (prabhAvit) by falsity (jhUTh)? The one who gets frightened by falsity is also false; the one who believes false to be true, is also false; even in believing a falsity, we become false; both are gone (gayE).

Like one wakes up in the morning, similarly, some day, a final (antim) awakening (jAgaraN) comes – that of meditation (dhyAn), that of samAdhi, that of witness (sAkshI); that day, you realise (pAtE hO) that everything was false; then, you do not say ‘the wife was false’ – the husband was also false; then you do not say ‘the wealth was false’ – the one who was accumulating (ikaTTA) the wealth, was also false; then you do not say ‘whatever that was outside me, only that was false’ – then you know that there were a lot inside you, and they were also false; and, now whatever is left over (bacA), that was neither outside you nor inside you.

He (vah) indeed was (thA) – He was beyond (pAr) both outside (bAhar) and inside (bhItar). Atma is not outside; the body is seen outside; the mind is inside; Atma is neither outside nor inside; Atma is like sky (space) (AkASa) – everything takes place (ghaT) therein.

This (part of) Sutra – ‘in which these three are appearing (bhAsatE) – I am that stainless (blemishless) (niranjan)’.

The meaning of ‘stainless’ (niranjan) is – that kind of purity (pavitratA), which has no possibility (sambhAvanA) – no means (upAy) - of becoming impure (apavitra) at all; that which could become impure is not stainless (niranjan); that which could be immersed (dab) in dream, lost in dream, that is not niranjan; that which can be agitated (AndOlit) by falsity, that is not niranjan; that which could be influenced so much by falsity, that it would run after false, that is not niranjan; niranjan is always pure (pavitra), peaceful (tranquil) (SAnt), immaculate (nirmal) like the sky (AkASa). In the sky, there rises swirls (bavaNDar) of dust (dhUl), black clouds form – they all come and go, but the stainlessness (niranjanpan) of sky remains; neither the swirls of dust nor the black clouds can make it (sky) dirty (gandA); everything keeps on happening therein, but the blemishlessness (nirdOshatA) of the sky is forever (SASvat); nothing disturbs (khaNDan) the sky; that kind of state is called ‘niranjan’ (stainless).

Let me repeat (dOharA) - none of those, among whatever you have so far known, is true; none of those, among whatever you have so far believed (mAnA), is true; your everything is false, because, even you are, now, untruth (false); untruth joins with untruth; truth can never join with untruth – they cannot be mixed.

Whatever you have so far known – they are all false; you studied vEdas, read Quran, read Bible, read Gita; whatever you have read, that (vah) it is not written therein; you have read only those which can be read in your state (daSA) of ignorance (ajnAn); you have practised (sAdhE) a lot of (religious) observances (saMyam), but all your observances contribute (sahayOgi) in practising untruth only, because even you are false now; how can you practise observances? Your observances would also be a dream only; you have undertaken penance (tapa), you have also donated (dAn), you have also observed fasting (upavAs), you have worshipped, prayed; but, everything has become a waste (vyarth), everything has been washed away, because the fundamental (maulik) matter, foundational (AdhArbhUt) matter has not been kept in mind by you.

 Yesterday, I was reading a poem for children –

(Meaning not available)

नदी घाट से बांझ लदे

चले शहर को पांच गधे

पहला बोला—मैं राजा!

कहा दूसरे ने—जा जा!

बोला तीसरा—बंद करो झगड़ा!

क्योंकि तीसरा था तगड़ा।

चौथे ने प्रस्ताव किया

चालाकी से काम लिया,

लड़ने से पहले सुन लो

मुझको निर्णायक चुन लो।

आया ताव पांचवें को,

शुरू किया. रेंको—रेंको।

खूब चली फिर दुलत्ती

कुचल गई पत्ती—पत्ती।

मालिक आया तभी सधे

बदले बिलकुल नहीं गधे।

Seeing the master (mAlik), the donkeys became orderly? (sadh gayE) and stood quietly (SAnt) – but they never changed (badlE); by seeing the master, even if the donkeys  became orderly, has it ever happened that they changed (their behaviour)?

You will find some donkeys in the market (bAzAr), some in hermitages (ASram) – donkeys who are orderly (sadhE) and quiet (badhE); but they (donkeys) never changed; someone is mad (pAgal) after wealth, someone is mad after relinquishing (chOD) wealth; but the impact (prabhAv) of wealth is on both of them; it does not seem that they have been relieved (chUT) of (the thought of) wealth; even if wealth goes away, it does not seem that they would get relief from wealth; someone is obsessed  (dIvAnA) with women (strI), some have run away afraid (ghabDA) of women; what is the difference (Fark)? The direction (diSA) has changed, but the idiocy (mUDtA) has not changed. The donkeys never changed. If they see a woman anywhere, they fear (ghabrAhaT) the touch (chU) of them; if it has become clear (dikhAyI) to you that everything is just a dream, then what kind of fear? After getting up in the morning, if someone says that he saw a lot of dreams in the night – that the room was full of snakes, that lion was roaring (dahAD) – all were (part of) dream; but, in the morning, if we ask him to go inside the room, and if he says – ‘I will not go, everything happened in a dream; however, I will not go (inside the room); why should I go?’ If it had become clear to you that it was a dream, then what is the fear? Come inside the room; he says – ‘no, I have understood that everything was (in a) dream, but, why should I go inside the room? I will not go inside the room; I have relinquished (tyAg) the room’.

It is hard to find a wise man (knowledgeable person) (jnAnI) like Janaka, because, even after attaining wisdom (knowledge) (jnAn), he did not leave the palace; this is the state (daSA) of supremely (param) knowledgeable (wise) person (jnAnI), because, when you have really known, then there is nothing left to relinquish (chOD); Janaka attained wisdom, but there was not even an iota (rattI) of change (badlAhaT) (in him), because, where one is to make change? The dream has gone; now, things are, as they were (jO jaisA hai, hai).

After attaining knowledge, if one makes effort (cEshTA) to relinquish (tyAg), then it is to be understood that it (attainment of knowledge) had not taken place; excepting for fools (mUDh), no one ever relinquishes; why should a knowledgeable person relinquish? Just (mAtra) wisdom (bOdh) is enough (paryApt) for a wise man (knowledgeable person) (jnAnI); it is enough if it becomes clear that everything is illusion (jugglery) (mAyAjAl); he is not shaken (AndOlit) by it – either for (paksh) or against (vipaksh); no shadow (chAyA) is cast on him – neither of attraction (AkarshaN) nor of revulsion (vikarshaN).

The person who has attained knowledge, is neither passionate (rAgI) nor dispassionate (virAgI); a person who has attained knowledge, can neither be indulging in enjoyments (bhOgI) nor be passionate (rAgI), nor be relinquisher (tyAgI), because it requires dreams (sapnA) to indulge in enjoyments (bhOgI) and also to be Yogi (at the same time) or to indulge in enjoyments (bhOgI) and also be relinquisher (tyAgI) (at the same time); it is so, because, for both, the dream is same; for both, consideration (mAnyatA) is same; one says that wealth is everything, and the other says wealth is dirt (earth) (miTTI).

I have heard – there is an old story in Maharashtra – Ranka (rAnkA) and Banka (bAnkA) were husband and wife – Ranka was the husband, Banka was the name of his wife. She was also a beautiful? (talkative?) (bAnkI) woman; Ranka was a great renunciate (tyAgI), he had left (chOD) everything; he was not even begging (bhIkh); he would, daily, go to jungle, chop wood and sell it; with whatever he could earn (save) (bactA), he would have food; if there is anything left over, in the evening, he would distribute it (free); in the night, he would again become beggarly and go to sleep; next day morning, he would again go to chop wood.

One day, it happened so, that he was not well (bImAr) and he could not go for chopping wood for three days; therefore, for three days, there was no cooking (cUlhA na jalA) in the house; on the fourth day, he was very weak, but he had to go; his wife also accompanied to support (sahArA) him; he chopped wood; Ranka started returning with the bundle of wood on his head; his wife was following him; on the side of the path, a horse rider (ghuD-savAr) had just gone by – he could see the hoof marks, and the dust (dhUl) was still rising; and he (Ranka) saw a bag full of gold coins (aSraFI) lying there – probably it had fallen down from the horse rider; Ranka was going ahead (of his wife); a thought arose in his mind – ‘I am selfless (tyAgI); I have achieved victory (vijay) (over my desires); for me, the wealth is dirt, but wife is wife; if greed arises in her mind, maybe she would wish to keep it (gold), so that it can be of help during hard days; just now, we had to remain without food for three days, not a single penny was there; thinking thus, he, hurriedly, pushed the bag of gold into a pit nearby and covered it with soil; by the time he had finished filling the pit with soil, his wife came, and she asked as to what he was doing.

Ranka had taken a vow (kasam) not to tell a lie (jhUTh); it became very difficult for him, because, if he tells (the truth), he feared that his wife might create problem (jhanjhaT), and she might say – ‘keep it, what is the objection (harz)? Providence (bhAgya) has given it to us, God (bhagavAn) has given it, keep it’; if she says so? Can you trust (bharOsA) a woman? Saints and renunciates are always afraid of women; but, he was not even able to tell a lie, because he had taken a vow; therefore, he said under duress (majbUri) – ‘Excuse (kshamA) me; do not take it otherwise; I shall tell the truth; a bag was lying here; I feared that it might arouse greed in you; I have got over (tyAg) greed, but, I did not trust you – being a woman’; women do not get release (mOksha); all the scriptures say that until a woman becomes (reborn as) man, she does not get release; all the scriptures have been written by men; even in the scriptures, there is politics. ‘You are a woman – weak-hearted; you are emotional (rAgAtmak) by nature (tendency) (pravRtti); thinking that you might get entangled (ulajh), and keeping in mind your interest, I have concealed the bag of gold coins, and now throwing soil over the place.

Hearing the words of Ranka, Banka laughed loudly – that is why she got the name; she said – ‘this is very nice (khUb); do you not feel ashamed (Sarm) in throwing soil (miTTI) over soil? There must be some greed (lObh) left in you; whatever you think of me, should be (actually) hidden somewhere in you; whatever you are accusing (ArOpit) me of, that might be lying suppressed (dabA) inside you; does gold looks to you as gold even now? Do you still feel difference between gold and soil? She started weeping and said – ‘I was thinking that you have become renunciate (tyAgI); I am aghast that it was only cheating (dhOkhA) till now; you are throwing soil over soil’.

This Banka understands the words (Sutra) of Janaka; Janaka had attained supreme (param) knowledge (jnAn) and nothing was left.

Enjoyment (bhOg) and renunciation (tyAg) – both belong to ignorant (ajnAnI); they are the two sides (pahlU) of the same coin (sikkA).

Once, a renunciate (saMnyAsi) came to meet me. The person who accompanied him, came to me and said – ‘Yogiji is a great saint (mahAtmA), he is an accomplished person (pahuncE huE); he does not even touch money; if someone places money in front of him, he turns his face the other side; that is why, I go along with him, because ticket is to be purchased, taxi is to be hired; I keep the money’. I asked him (person accompanying) – ‘what is your name?’ He said ‘Bhogi Lal Bhai’. Yogi and Bhogi – a nice combination! I asked – ‘whose money is it, actually?’ Bhogi Lal said – ‘It is not mine, because, who gives me money? People give money to Swamiji, and I keep it; the money belongs to Swamiji; if you ask about my status - I am an ordinary person; the money is offered to him (Yogi), I take care (samhAl) of it; otherwise, he does not touch it (money), he is a great Yogi’.

Yogi and Bhogi are the two sides of the same coin; wherever you find Yogi Lal, there you will find Bhogi Lal Bhai also; they cannot afford to be without each other – it is impossible (asambhava), because, is it possible for a coin to have one side only? It (coin) should have two sides.

That person (purush) is bereft of desires (vItarAga), who neither clings (pakaD) on to enjoyments (bhOga) nor to Yoga; for one, who has understood (jAn liyA) everything to be a dream, run to where? Neither one enjoys nor runs away; now, one has to see (undergo) whatever is there; now, he has to live (jInA) in the state (bhAva) of a witness (sAkshI); it is all right, whether it is this way or that way, whether it is a palace (mahal) or a hut (jhOpDI), whether something happens or not.

The state (daSA) of one, whose mind (citta) is bereft of desires (vItarAga), is that which is beyond (pAr) both enjoyments (bhOga) and renunciation (tyAga), because, enjoyment also is a dream, and renunciation also is a dream (sapnA); one who has awakened (jAg) from both, he is the witness (sAkshI).

We have styles (manner) (Dhang) of thinking (sOc); there are orders (systems) (vyavasthA) bound with our thinking; throughout our lives, we have given much value (mUlya) for wealth; then, one day, we come to realise (dikhAyI) that wealth is useless (vyarth); even then, our life-long structure (DhAncA) of thinking does not change; then we give opposite (viparIt) value to the wealth; we say that wealth is useless, that we should not even look at it; our old habit (Adat) continues.

I have heard that Mulla Nasruddin once became an atheist (nAstik); normally Muslims are not atheists – they are not able to gather that much of courage (himmat) (of being an atheist); he became atheist, but his old habit did not leave him; when he came to meet me, I asked him – ‘Mulla, I heard that you have become an atheist; you have done it right, at least you became something; what is your doctrine (theory) (siddhant)?’ He said – ‘my theory is very (bilkul) clear (sAF); I have hung (TAng) (a poster) on my wall (dIvAr) that there is no God (ISvar), and Prophet (paigambar) Mohammad is His prophet’. ‘There is no God, and Mohammed is His Prophet’ – same old habit – ‘there is One Allah, and only one Prophet Mohammad’; he changed half (AdhA) of it (dictum), he gathered that much of courage, that there is no God, but the old habit (still remains) – now even if there is no God, Mohammad is indeed the Prophet. Our habits are like that – they are very subtle (sUkshma).

Once, a friend (mitra) of Mulla Nasruddin, went to meet him in a hotel; he said – ‘Friend, how about having a small drink (peg)?’ Mulla said – ‘no brother, thanks, many many thanks; it is ‘no’ because, one, in my religion (dharma) it is prohibited to have alcoholic drink; two, when my wife died, I took a vow, in front of her, that I will never have a drink; and three, just now I am coming from home, after having a drink’.

Man, without seeing, without becoming seer (drashTA), takes oaths (kasmE), practises vows (vrat), renounces (tyAg), resolves (sankalpa) – what will happen with these? His style of thinking does not change; the basic (maulik) process (prakriyA) of his thinking does not change; he places (makes)? (DhAlnA) a new coin in the old structure (DhAncA), but the new coin has old emblem (mOhrA), and the signature is old.

If you are busy in change on the surface (Upar Upar), then you will never change; you are deceiving yourself about change; change (transformation) should be total (radical) (AmUl), it should be from the root (jaD); change is a hurricane (jhanjhAvAt), it is a revolution (krAnti), wherein your everything is uprooted (ukhaD), wherein all the processes of your seeing (dEkhnE) and thinking (vicAranA) come to end (samApta); a brand new (abhinava) birth takes place; all the associations (sambandh) with your past are severed (viccheda); you do not bring – even on any pretext (bahAnA) - any residue from that (past). 

If you have taste (ras) for wealth, you can become a renunciate, but your taste will remain for wealth only; it is possible, that you may exhort (samajhA) others to abstain from woman and wealth (kAminI-kAncan)! There is a great danger (khatra) in kAminI – kAncan, but you will discuss (carcA) about it (kAminI – kAncan) only.

 Sometimes, one feels much astonished (hairAnI) looking at the scriptures (SAstra); sages (Rshi) and ascetics (muni), always (nirantar) talk about kAminI – kAncan; they exhort people to abstain (bacO) from kAminI – kAncan; it seems that they are afraid (Dar) of them even now; maybe on the pretext (bahAnA) of exhorting (samajhAnA) others, they tell themselves; what is the matter? It is alright, to tell once or twice for exhorting others; but playing same tune every now and then (caubIs ghaNTE) – to stay away from kAminI – kAncan? It seems that, in the background subconscious (acEtan), even now kAminI – kAncan are busy (kAm karnA); they are afraid (of these) even now; it seems they are frightened even now; it seems that if the same is not reiterated every time, there is a danger of falling in the same trap (jAl) again; they are practising hypnosis (Atma-sammOhan) on themselves, by repeating again and again.

In France, there was a psychologist (hypnotist – sammOhak) Emile Coue; he used to tell his disciples only one thing – ‘every day, morning and evening, keep repeating that I am becoming well, I am becoming healthy – and you will become so’; all these (sages and ascetics) seem to be followers (anuyAyI) of Emile Coue; you keep repeating ‘kAminI – kAncan is sin (pAp)’; but, have you noticed – you consider that to be sin, in which your taste (interest) (ras) is; the fact is that if things are not sinful, our interest (taste) in them vanishes; you derive taste (get interested) in that, which has been made sinful; if you say it is sinful, then it becomes attractive (AkarshaN); you tell a small child – ‘do not go there’ – and everything else has become useless, and there is taste (interest) in going there only.

 There is a Christian story that – when Lord (paramAtmA) made (created) Adam and Eve, he told them – ‘you can eat all fruits of the garden, excepting that of this tree, standing in the middle – tree of knowledge’; then, it became a problem (muSkil); Lord Himself created the problem – in such a huge jungle, if you leave Adam and Eve, all by themselves, probably, they would not have found the tree even now – such infinite (anant) (number of trees); Lord telling them, and placing a notice (takhtI) there – ‘it is forbidden (manA) to eat this fruit’ – that was the reason (kAraN) for excitement (uttEjanA); then the whole garden has become useless; Adam and Eve might be dreaming in the night – ‘why Lord has forbidden? There must be some secret (rAz)’; that is why the snake (sAmp), the Devil (SaitAn) could provoke (bhaTkA) them; he (Devil) said – ‘O Idiots! (pAgalO), the Lord himself eats the fruit; if you eat it, you will become like Lord; that is why he stopped you – due to envy (IrshyAvaSa)’.

Now, if the Lord creates the World again, I would like to tell him – ‘this time, you tell them not eat the (this) snake’; that is all, Adam and Eve would have eaten the snake, if Lord tells them – ‘eat all else, and not the snake’; they would have eaten the Devil, if  notice had been put up – ‘leave away the Devil, and you can eat everything else’; but he placed notice on the tree of knowledge.

Prohibition (nishEdh) becomes invitation (AmantraN); prohibition is a great invitation; if you say ‘no’, there is restlessness (chaTpaTAhaT) to do it – ‘there must be something in it’; saintly men (satpurush) repeat (bhajtE) constantly (nirantar) – ‘kAmini – kAncan is sin, save yourself, fear it’; therefore, the listeners feel that there is some secret in it, because great men (mahA purush) are discussing it so much. In my opinion (mErE dEkhE), if blaming (nindA) wealth and (sexual) desire (kAma) is stopped, the influence (prabhAva) of wealth and (sexual) desire will become almost nil (ati SUnya); no value will be left in them; they are utilities (upayOgitA); but, there is no substance (sAr) in accumulating (ikaTTA) or renouncing them.

Just think of it – if you get nothing by accumulating something, then what will you get by renouncing it? If you do not get (mil) the World by accumulation, then will you get paramAtmA by renouncing? It seems that the renouncer (tyAgI) is under greater illusion (bhrAnt) than enjoyer (bhOgI); at least the enjoyer says this much, that if you accumulate wealth, you can secure the World; but renouncer (tyAgI) is under greater illusion, because he says that if you leave off wealth, you will get paramAtmA; but, it seems that everything is attained only through ‘wealth’ – whether it is the World or it is paramAtmA.

 

dvaitamUlamahO duHkhaM nAnyattasyAsti bhEshajam |

dRSyamEtanmRshA sarvaM EkO(a)haM cidrasO(a)malaH || 2 : 16 || 36 ||

 

Janaka did not leave off (chODA) anything, and he could attain (upalabd) greatest of renunciation (mahA tyAg); understand the revolution in this Sutra;

‘Oh (ahO), the root (mUl) of misery (dukh) is duality (dvaita); there is no medicine (remedy) (aushadhi) for it; all these scenes (appearances) (dRSya) are false (jhUTh); I am non-dual (advaita), pure (Suddha) consciousness (caitanya) – I am the essence (ras)’.

This Sutra is very revolutionary (krAntikAri) – ‘the root of misery is duality’; looking at things by breaking them down (khaNDit) is the root of misery – that I am separate (alag) from this Existence (astitva) – thinking thus, is the root of misery; as soon as you understand (mAn), realise (jAn) that you are not separate, misery gets dissolved (visarjit). 

Ego (ahaMkAr) is misery; the meaning of ego is that, we are divided (bhinna), we are separate (alag); I am alone (all by myself) (akElA) and I have to fight the whole World (saMsAr); victory (jIt) depends (nirbhar) on me; the whole World is my enemy; the whole Existence is against (virOdh) me - it is out to destroy (miTAnA) me.

‘There is a great competition (pratispardhA), there is a great contest (pratiyOgitA)’ – thinking thus, every person, daily, get submerged in misery, because the one who is fighting the other, is not separate from him; it is as if a wave (lahar) started fighting with the ocean (sAgar); if so, it will get into difficulty (kashTh), it will become mad (pAgal); soon, you will find it (wave) lying in the couch (bed) of a psychiatrist (manOvaijnAnik) getting treatment (ilAj); soon, you will find it locked up (kaid) in a mental asylum (pAgal khAnA) – if a wave starts fighting with the ocean.

How can wave fight with Ocean? The wave is Ocean itself; it is the ocean which has become a wave (lahrAyA); we are all forms (rUp) of that formless (arUp); we are its (formless) different (bhinna) forms (AkAr); we are the waves of that Infinite (anant), we are ripples (tarang); He is undulating (tarangAyit) in us; He is listening inside you; He is speaking inside me; He is seeing through your eyes; He is hearing through your ears; He is sitting here; He is raining (baras) outside; He is the greenery (hara-bharA) of trees; He is the One (Ek).

Janaka says – one who assumes (mAnA) two (duality) (dO), has fallen under illusion (bhrAnti), he has fallen into misery (dukh), because the moment we presume two, violence (hiMsA) begins, struggle (sangharsh) begins, quarrel (laDAyI) begins; then where is rest (viSrAm)?

If one realises (jAnA) that there is One only, then who is there to fight with? He is even your enemy (Satru); when death (maut) knocks at your door, He only comes as death; other than Him, there is no one else; He is there in your disease (bImAri); He is there in your health (recovery) (svAsthya) also; He is there in your youth (javAnI) and in your old age (buDhApA); He is your success (saphaltA) and failure (viphaltA); He comes in many different forms – only He comes, there is no one else to come. One whose conviction (pratIti) has become so intense (gahan), then where is suffering (dukh) for him?

 

dvaitamUlamahO duHkhaM nAnyattasyAsti bhEshajam |

‘The root (mUl) of misery (dukh) is duality (dvaita); there is no remedy (medicine) (aushadhi) for that’.

Franklin Jones, a thinker (spiritual teacher) (vicArSIl vyakti) of America, has written a book, named ‘No Remedy’; the whole book is explanation (vyAkhyA) of this Sutra; Franklin Jones was, probably (SAyad), unaware of this Sutra; but, it (the book) is the explanation of this Sutra – there is no medicine (aushadhi) – (bhEshajam anyat na asti) – there is no remedy.

You might be astonished (caukOgE) by this, even frightened (ghabrAO); because, you are ill (bImAr) and searching (talAS) for remedy; you are confused (ulajh) and seeking resolution (suljhAv); you are worried (parESAnI), and searching for a solution (hal); you have great problems (samasyA), and searching for redress (samAdhAn); therefore, you have come to me; and in this Gita of Ashtavakra, it is the declaration (udghOsh) of Janaka, that there is no remedy.

Understand this – this is very important (mahatvapUrNa); it is difficult to find anything more important than this; if you understand this, you have got the remedy – that there is no remedy; Janaka say that the illness (bImArI) is false (non-existing) (jhUTh); is there any remedy for non-existing illness? If you treat a non-existing illness, you will get into problems; if you obtain medicine (davAyI) for non-existing illness, the medicine will produce new diseases, because your illness is non-existing; therefore, first, it is essential (zarUrI) to decide (nirNay) correctly (ThIk) as to whether the illness is existing or not.

I have heard about a person – he was very worried (parESAn); he had false notion (vaham) – (one day) he saw a dream while asleep (since childhood, he had a bad habit of sleeping with open mouth); in the dream, he saw that his mouth is open, and a snake got into his mouth; becoming frightened, he woke up; but when he woke up from sleep, the dream was so profound (pragAD) that he saw (perceived) the end of snake’s tail slipping (sarak) into his mouth; he screamed (cIkh) and shouted (cillayA), but by then, the snake had gone inside his throat (kaNTh); he was given much treatment (ilAj), x-ray was taken, medicines were given; doctors told him that there is no snake, because no snake was found in x-ray; but he said – ‘should I believe you or myself? It (snake) is moving inside my stomach’.

Think of that person – it is possible only if you also think likewise; thoughts have great potency (kshamatA); imaginations (kalpanA) have great power (Sakti); his imagination had become very pronounced (pragAD); he could not sit, he felt pain in the stomach; the snake was moving here and there (in the stomach); his life became filled with discomfort (bEcainI); he could not sleep in the night; all his business have been shut down; if he goes to physician (cikitsak) (for treatment), he would tell him that he could treat only if the snake is inside (bhItar) – there is nothing here.

By chance (saMyOg), he went to a hypnotist (sammOhanvid); he said –‘there is snake, who says it is not there? One who says so, is wrong; the x-ray must be wrong; there is snake’. On hearing these words, he felt reassured (ASvasth), he said – ‘I got a man of experience (guru); I was searching for you; people do not believe (mAntE) me, but I am dying here’.

His trouble (taklIF) was real, even if the snake was false (non-existent); let us understand this - his trouble was real, even if the snake was unreal; whether snake was unreal or real, what difference does it make? His trouble was real; he became emaciated (durbal), he became lean and thin (bony) (haDDI); his only fright, only discomfort was – how to get rid (chuTkArA) of the snake? His life had become totally disrupted (astavyast).

But, the hypnotist said that he will solve (hal) it (the problem); he made arrangements to keep a snake in the latrine (saNDAs); he (hypnotist) said – ‘when he (the patient) goes for passing stools (mal visarjan), let in a snake; I will take care (nipTA) of the rest’. When he went for passing stools, he found a snake moving (sarak); he looked down and ran (outside), becoming happy; he said – ‘look! Bring your x-ray now!’ He went to the doctors (to whom he had gone earlier) and said – ‘look! There was snake and it has come out!’ He became well (ThIk) from that day.

‘There is no remedy (aushadhi)’ means that, the disease is false (unreal); relief (chuTkArA) is in knowing (jAn) that the disease is unreal; if the disease is real, remedy is possible. If you had become separated (dUr) from paramAtmA, then some arrangement (vyavasthA) can be made for reuniting (milnA); you had not become separated, and you think that you have become separated; if you had become disassociated (sambandh chOD) from your Self (AtmA), then some path (rAstA) can be created (banA), some bridge (sEtu) can be built, or science (vijnAn) could have searched for some means (upAy) to join it (AtmA) (back) again; but, you had never become separated from your AtmA – you are united (juDA); if a fish had come out of the ocean, you can throw it back into the ocean; it (fish) is in the ocean, and it is screaming (cIkh) and shouting (pukAr) and panting (taDap) saying – ‘send me back to the ocean; I am panting (for breath) in this sand, my life (prAN) is on fire (jal)’. Then, what will you do? There is only one way (upAy) - to wake up (jagAyE) the fish (to the reality) that there is ocean all around and it had never come out of Ocean.

If this becomes clear, then (you will realise that) all the devices (upAy) for attaining paramAtmA, are ‘cure (aushadhi) for a non-existent disease’; therefore, I say that this statement (vacan) is very revolutionary (mahA krAntikArI); this statement says that you are paramAtmA – you are not to ‘become’ (hOnA) (paramAtmA); you are not to take any steps (upAy karnA) for being (becoming) paramAtmA; all such steps are useless (vyarth), and the more means (upAy) you adopt, the more rituals (anushThAn) you perform, the more you will be wandering (bhaTak) away.

Rituals (anushThAn) are bondage (bandhan) – the accurate (ThIk) meaning (arth) of this Sutra would be – ‘do not wander (bhaTak) into Yoga; do not adopt any means (upAy)’. All such actions (upAy) will take you away, because, whatever you are searching (khOj), that you have never lost (khO); it is still present (maujUd); it is present here itself (yahIn); this very moment (kshaN), you are paramAtmA; unconditionally (bESart), you are paramAtmA; being paramAtmA is your nature (svabhAva).

  Vivekananda used to tell – one Lioness (simhinI) was pregnant (garbhavatI); it was leaping (chalAng) from a mound (TIlA); in the jerk (jhaTkA) of the leap, she had miscarriage (garbhpAt) and the foetus (garbh) fell down; it fell among the sheep (bhED) herd (jhuND) which was then passing by, underneath (the mound); the baby (cub) survived; it grew up among the sheep; it was bleating (ririyAtA) like sheep; it was walking like sheep (in a slow pace); it learnt to walk like sheep; there was no other way, because, children learn by mimicry (anukaraN); it looked around and made out the meaning of its life – that I am this (sheep); even man does not do anything (different); it was a lion-cub, what can it do? it knew that it was sheep; there was no way of looking directly (in the mirror) at itself; looking all around, it developed the notion of itself – that I am a sheep; it was frightened like sheep; and other sheep became cosy with it (lion cub); as it grew up among the sheep, they (sheep) did not worry about the (appearance) of lion cub; the sheep accepted it as one of them.

One year passed; the cub had grown up, he was much taller than the sheep; he had huge (virAT) body, but, yet, it was moving in the herd of sheep; if there was even a little frightening situation, the sheep would run, and it (lion) also would run with them; it never realised that it was a lion; though it was a lion, it had forgotten (bhUl); there was no means of it ‘not being’ (na hOnA) a lion, but it had forgotten (vismRti). Then, one day, it happened so, that an old lion attacked the herd of sheep; the old lion was astonished – he could not believe – to find a youthful (javAn) lion, beautiful (sundar) and strong (balSAlI), in the midst of sheep, running like them, and the sheep were not afraid of it; all the sheep were running – desperately and bleating loudly - seeing the (old) lion; the (old) lion was hungry, but, it had forgotten his hunger; it was not able understand the miracle (camatkAr) (of seeing a lion among the sheep); it was wondering as to what was happening – never before, it happened so, neither it had seen such a thing. The (old) lion ran (after the herd); he did not care about the sheep, but ran to catch the (young) lion; with great difficulty, it caught him, because it was also a lion, it was running like a lion, though it had thought itself to be sheep; the old lion caught the young lion with great difficulty; when it caught the (young) lion, it started bleating; the old lion said – ‘keep quiet; there is a limit for everything; what are you doing? Whom are you deceiving (dhOkhA)?’ But, the young lion started running, dragging itself; it said – ‘excuse me, Lord; let me go’; but the old lion refused; it dragged the young lion to the bank of the river; in the quiet river water, it asked the young lion to take a look at itself; both of them peeped (jhAnk) into the water; the young lion saw that his face was similar to that of the old lion; that is all, in that very moment, a revolution (krAnti) happened – ‘there was (is) no remedy’ – and it roared (garjana) menacingly (huMkAr); the nearby mountains reverberated; then, there was no need to say anything, and the old lion did not say anything – it must have been a true preceptor (sadguru) – it just showed (the way), it enabled vision (darsan); as soon as the young lion saw the glimpse (jhalak) of itself in the water, it realised that it was like the old lion; the earlier notion (dhAraNA) of many years, of being sheep, snapped (TUT) in a moment; there was no need to make a declaration; the declaration happened – in the form of roar; a revolution has happened.

In the same way, it happened between Ashtavakra and Janaka; Ashtavakra – the old lion, Janaka – the young lion; he (young lion) was caught; in the holy company (satsang) of Ashtavakra, he (Janaka) had glimpse of himself; in the declaration (ghOshaNA) of Ashtavakra, he (Janaka) identified (pahcAn) his true nature (svabhAva).

 If you now ask – if some lion is lost (khO) among the sheep, is there any remedy (aushadhi) for making it again a lion? There is ‘no remedy’; no matter how may injections you give, no matter whether it is taken to as many veterinary doctors, and medicines (davAyi) are administered, there will be no benefit; your medicines, injections, your (effort in) taking to veterinary doctors, will only weaken (kamzOr) it slowly; your medicines will fill it with delusion (bhrAnti) that ‘I am a sheep, and so much efforts are being made to make me a lion, and, yet, nothing is happening; I am not able to become a lion; if I was indeed a lion, then why make any efforts at all? Surely, I am a sheep only; these people are making efforts for forcibly (jabardastI) making me a lion’.

 Then, somehow, by making it (lion) understand (samajhA-bujhA), by giving it confidence (bharOsA), that – ‘if you repeat (raT) daily in the morning – ‘I am a lion’ – ‘I am Brahman (aham brahmAsmi)’ – steadily (dhIrE dhIrE) you will become so; daily repeat that I am becoming a lion’. Like a crow? (kuE) saying daily ‘I am becoming well (svasth); I am becoming beautiful (sundar)’ – similarly, even if the lion keeps repeating for years – even if it firmly believes so - will it become a lion? It will remain only a belief (mAnyatA); it will just remain a light (patlI) thought-coating (vicAr part) only; and the old lion, did the right thing – it did not give it any incantations (mantra) – it did not suggest any rote (japa) or penance (tapa) – it dragged (ghasIT) it away, it created a condition wherein it (young lion) could get a glimpse (jhalak) of its own nature (svabhAva).

The holy company (sat-sang) of a true preceptor (sadguru) just means this, that he is dragging you there, where you can compare your face (cehrA) with his (face), where you can compare your inmost (antaratam) with his inmost; then the roar (garjana) happens – it happens in a moment (kshaN). The meaning ‘holy company’ (sat-sang) is this – to stay (uThnA-baiThnA) near such a person, whereby you can come to know (bOdh) of your own nature (svabhAva); maybe (SAyad), being by his side (baiThtE), you get synchronised (infected) (sankrAmak); maybe, in his presence (mauzUdgi), in his eyes, in his indications (iSArA), the lion, sleeping inside you, might awake (jAg).

There is no remedy, there are no means (devices) (upAy), there are no rules (vidhi).

tasya bhEshajam anyat na asti |

Neither there is any remedy, because all the visible objects (appearances) (dRSya) were false; the lion being a sheep was false; the whole appearance was false; it has only a believed (mAnA) so; therefore, it was appearing true; the moment, it came to know, that very moment, it became false; it was like a dream (svapnavat).

EkO(a)haM cidrasaH –  Listen to these words - ‘I am the One (Ek), non-dual (advaita), the essence (rasa) which is pure (Suddha) consciousness (caitanya)’.

dvaitamUlam ahO duHkhaM – ‘all the misery (dukh) is caused (paidA) by duality (dvaita)’.

 tasya bhEshajam anyat na asti  - ‘there is no remedy (aushadhi) for getting rid (chuTkArA) of this misery (dukh)’.

dRSyam Etat mRshA sarvaM – ‘because everything is false (jhUTh), everything is dream-like (svapnavat)’.

ahaM EkaH amalaH cidrasaH – ‘I am the essence (rasa) which is pure (Suddha) consciousness (caitanya)’.

This roar (garjana) will arise (uThEgi) inside you; do not keep repeating (punarukt) it; just understand (samajh); just see with your open (khOl) eyes, listen with your open ears.

There are no rules in Ashtavakra Gita – this is its greatness (mahimA); no means (devices) (upAy) are mentioned in it for reaching (pahunc) paramAtmA; all that is mentioned in it, is that you never lost (khOyA) paramAtmA; just wake up (jAgO); open your eyes and realise (pahcAn) your nature (svarUp).

 

bOdhamAtrO(a)hamajnAnAdupAdhiH kalpitO mayA |

EvaM vimRSatO nityaM nirvikalpE sthitirmama || 2 : 17 || 37 ||

‘I am pure (Suddha) consciousness (bOdha); the limitations (upAdhi) have been imagined (kalpanA) by me due to ignorance (ajnAn); thus, pondering (vicAr) daily (nitya), I am abiding (sthita) in the undifferentiated (absolute) (nirvikalpa)’.

 

 The moment (kshaN) (your) condition (sthiti) becomes clear to you (sthiti), that very moment, you do not leave (chODOgE) anything, (because) there will be nothing left for renouncing (tyAg); the complete (sArA) dream (svapna) will vanish (khO); you will be filled (bharE) with wonderment (ahO bhAva); (on the other hand), if you get reconciled (rAzi), through pondering (sOc-vicAr), through arguments (tarka), through contemplation-rumination (cintan-manan), that all these are just a dream (svapna), then, there will be no solution (hal); this should not be your intellectual (bauddhik) conviction (dhAraNA) – this should be your existential (astitvagat) experience (anubhava).  

I have heard – a woman neighbour (paDOsI) of Mulla Nasruddin, told him – ‘five years back, my husband went for purchasing potato (AlU), but he has not returned till date; please tell me, what should I do?’ Mulla thought for long, raked up his brains, closed his eyes in meditation, and then said – ‘you take my advice (salAh) - cook cabbage (gObhI); it is five years since your husband went (to market) for purchasing potato, but he did not return; just leave it (jAnE dIjiyE); you cook cabbage, or some other vegetable’. The woman of asking something and Mulla is responding something else.

If you ask someone – ‘I am miserable (dukhI), what should I do?’ Whatever response is given – except that of Ashtavakra - is similar to ‘cook cabbage’; some or other method (upAy) is told – ‘do this, it will become alright with this’; but, delusion (bhrAnti) is not removed (kaTtI) by expedients (upAy).

Try to understand – a person is violent (hiMsak) (by nature); he hears that violence is bad, it is sin; in his mind also, feeling (bhAva) of becoming non-violent, arises; because, violence is not only a sin, it gives pain (dukh) to himself; one who desires to inflict pain on others, first, gives it to himself; one who gives pain to others, after inflicting the pain, he himself suffers (bhOga) that pain; it is impossible that we give pain to others, and we ourselves do not suffer the pain; whatever we give (others), that we have to rear (pAlnA) in our hearts also; whatever we have given, the shadow of regret (paScAttAp) of that, will be pinching (kAT) us.

  Therefore, a violent person, slowly experiences (anubhava) that – ‘violence is bad, but what can I do?’ He asks – ‘How do I become non-violent?’ There are people who would tell him the rules (vidhi) to become non-violent; that person might start following those rules; but, just by following those rules, does he become non-violent? Even by following the rules, he might become non-violent – he stops violence against others, but starts (inflicting) it on himself; how can his instinct (tendency) (vRtti) of violence go away? Till yesterday, he was committing violence against others, now, he does it upon himself.

I have heard – a man was very violent; he pushed (dhakkA) his wife, and she fell into a well and died. He became very sorrowful. Somehow, he escaped from the courts, because it could not be proved (siddha), but, it created a storm (jhanjhAvAt) in his life (prAN); he thought that he had enough of it; a Jain Muni came to that village, and he went to him, and said – ‘Sir (mahArAj), please give me release (mukt); you are Jain Muni; you are non-violent, and non-violence is your supreme code (dharma); I am violent; please deliver (mukt) me from that (violence)’. The Muni told him – ‘you become initiated (dIkshA) as mendicant (muni)’; he said – ‘I am ready, this very moment (vakt)’. Muni said – ‘many people come to me, but I have not seen a person of such determination (sankalpavAn)’. It was not determination, but was only an instinct of a violent person – it passes away in a moment; and then he regrets (pachtA) life-long; but his impulse (mUrcchA) was so strong (pragADh) that if he wanted to do anything, he would do it in a moment; and it was a challenge (cunauti) for him, because Muni said – ‘You become Muni’; he readily agreed; even while (Jain) Muni was still thinking, he undressed himself and stood naked, and said – ‘please initiate (dIkshA) me’.  (Jain) Muni said – ‘I have seen many people, but you are a great ascetic (tapasvI); you have a huge store of merit (puNya)’.

And he became Muni. The Muni (preceptor) gave him name ‘Shantinath’ (SAntinAth); he was (till then) aSAntinAth, and the Muni gave him name SAntinAth. He became very famous, because he had overtaken (pachADh) every other Munis in contest (pratiyOgitA); if others undertake fasting (upavAs) for two or three days, he would undertake for four days; if others sleep for four hours, he would sleep only for two hours; if others sit under shadow (chAyA), he would stand in the Sun (dhUp); his earlier violent nature (hiMsak), now has been turned against himself; if violence turns upon oneself, then it is self-violence (Atma-hiMsA); he outperformed (mAt karnA) everyone; slowly, he became very famous; he reached Delhi; people from faraway places came for his audience (darSan).

An old friend (of the Muni) came to visit (darSan) him; he heard that the old violent person (aSAntinAth) has become Shantinath (peaceful); he wanted to have his audience, because a revolution had happened, as it was very difficult that there could be peace in his life. When he reached there, he (Muni) was sitting very proudly (akaD) – everything (else) had gone, he had abandoned everything – but his pride (akaD) remained – the pride of leaving everything; the same violence, the same anger (krOdh) and the same fire (Ag) were glowing (jal) in his eyes; the body had become weak (durbal), emaciated (sUkh); he had performed much asceticism (tapaScaryA), but the fire inside was aglow, having become pure (Suddha); he saw his friend, recognised (pahcAn) him, but how can such a great ascetic (tapasvI) (show) that he recognised an ordinary (sAdhAraN) person? The friend also saw, and understood that he had recognised him, but it was not the same old acquaintance (pahcAn), he was looking here and there; he was not seeing towards him.

Finally, that friend asked him (Muni) - 'Maharaj! I have come from long distance for your audience (darSan); what is your name?’ He said – ‘Shantinath; don’t you read newspapers? Don’t you listen to radio? Don’t you see television? The whole world knows. Wherefrom you are coming?’ He said – ‘Maharaj! I am a rustic (gaMvAr) from village; I have not learnt or done much; I am not even well educated’. Then, some more similar conversation was taking place. The man again asked – ‘Maharaj! I have forgotten your name’. He (mahArAj) became unnerved? (bhanbhanA) and said – ‘I have already said once – Shantinath; did you not understand? Are you deaf (bahrE)?  The man said – ‘Maharaj! I am a little dull-witted (buddhi kamzOr)’. But the true form of Shantinath was becoming pronounced (pragaT); he (friend) was sitting for some more time; and then, again asked – ‘Maharaj! I have forgotten your name’; then, he (Muni) took the peacock feather (picchI) – Jain Munis keep peacock feather – and thrashed him on his head, telling – ‘I have explained to you, a thousand times; you will not understand like that; Shantinath’. He (friend) said – ‘Maharaj! I have fully understood; I will not forget anymore; I just wanted to find out whether there is any change (in you) now; you are same even now’.

Change (difference) (Fark) is not easy; if rules (vidhi) and order (vyavasthA) are only superficial (Upar-Upar), then there can be no change; it becomes visible (dikhAyI). Therefore, I say that this is a great revolutionary (mahAkrAnti) Sutra. You should not fall for any remedies (aushadhI); there is no need (zarUrat) to adopt any means for waking up (jAgnE); adopting means for awakening (jagAnA), is indeed finding a device (tarkIb) for going to sleep; if you want to wake up, do it now and here; either it is now or never; do not leave it for tomorrow; the meaning of (following) ‘rule’ is that you have left it for tomorrow – you have postponed (sthagit); if you have listened, that is enough; if we start practising (sAdhEngE), then it takes many lives (janma janma), and then only you will get it. This is the method (tarkIb).

  The words of Janaka are – ‘Oh (ahO), duality (dvaita) is the root (mUl) of misery (dukh); there is no remedy (aushadhI); because, basically (mUlataH) you never became two; therefore, there is no need for remedy; you are not separated (TUTE); therefore, there is no need (AvaSyaktA) for uniting (joining) (jOD); you are united; just see, wake up and identify (pahcAnO); how can you become separate (alag)? How can you become separate from Existence (astitva)? Every breath (SvAs-SvAs) is united (juDI).

You do not notice (dEkhtE) how delightful (rasapUrNa) life is; delight (rasa) is flowing inside everyone; it keeps on changing (badaltA) from one (form) to another; the breath (SvAs) which is inside me now, after a moment (kshaN), comes inside you; even then, you do not notice; a moment ago, I was telling – ‘my breath’; a moment after, it has become yours; therefore, you and I cannot be much separate (alag); a moment ago, the breath, which was yours, has become mine; therefore, you and I cannot be separate; this thread (dhAgA) of breath has united (us); if I say that I will live (jIUngA) by my (own) breath only – I will not accept the stale (bAsI) and borrowed (udhAr) breath – then I will die; if I say – ‘we do not wear one another’s shoes, one another’s dress, then how can we receive another’s breath?’ – then, the whole air (havA) is others’ breath only; it goes inside and comes out of thousands of nostrils (nAsApuTa); and, remember, it is not that, only humans are associated (sammilit) (in the breathing process), even animals, birds, donkeys, horses, and everything (else) also; even trees are taking breath and leaving out; we are all united; notice that, we are united by this ocean (sAgar) of life breath (prANa).

Fruits ripen in the trees – be it pear (nASpAti) or mango or apple; when you eat it, the juice (rasa) that flows in it – say pear – after twenty four hours, becomes your blood (khUn), it starts becoming your bone, it becomes your marrow (majjA), and then  becomes your brain (mastishk); then, one day, when you die, you will become the manure (khAd); then, some tree will take the essence (rasa) from you (as manure), and it will bear fruit. When you pluck a fruit from a pear tree, do not think that it is only a pear – your ancestors (bAp dAdE) might be there in it, because, everything falls into the soil (zamIn) and becomes soil; everything becomes manure (khAd) and then becomes fruit; the trees are descending into men, and men are descending into trees; it is a circle (vartul) – a rotating circle (cycle); whatever is in the stars and moon, it comes inside your body; and whatever is inside your body, that goes to stars and moon.

We are all united; we are not separate; we cannot become separate; we are inter-dependent (paraspar nirbhar); neither anyone is dependent on others (para-tantra) nor independent (svatantra); if we have to give correct name to our life, then it is – inter-dependence (paraspar tantratA)! We are united with one another, like waves are (in the ocean); wake up to this unity (jOD).  

‘There is no remedy (aushadhI) at all’

Remedies bring much complications (uljhan); if one is tired of – troubled by - sexual desire (kAm-vAsanA), one gets the remedy of continence (brahmacarya) – practise continence; then, you start imposing (thOpnE) continence; such imposed continence brings further complications; and, your mind becomes more obsessed (vikAr-grast) with sex; what you have restrained externally (bAhar), now it gets inside – it becomes a wound (ghAv); be careful (sAvadhAn) of this wound; only by inflicting such wounds,  you have become sick (rugNa) and diseased (bImAr).

Accept (svIkAr) the life as it is (naturally) (sahaj); do not try to be (cEshTA) different (anyathA) from whatever the life is; paramAtma has desired (cAhA) the life to be, whatever it is like; you dissolve (visarjit) yourself in this desire (of paramAtmA); say – ‘may your wish (marzI) be fulfilled (pUrI)’; do not bring, in between, your wish; you say – ‘whatever you show (dikhAyEgA), I shall see that; in whatever way you conduct (calAyEgA) me, I shall abide by that; wherever you reach (pahuncAyEgA) me, I shall reach there; if you drown (DubAyEgA) me in the midstream (mazdhAr), that shall be my bank (kinArA); if you reach me (the shore), then I shall reach; if you do not reach me (the shore), even then, I have reached (the shore) because I leave it to you’.

 This state (daSA) of surrender (samarpaN), will unburden (nirbhAr) you; this is described by Ashtavakra as ‘rest (viSrAm) in the mind’s (citta) inmost (Antarik) state (sthiti) – rest in consciousness (caitanya)’; then, one has to go nowhere else, nothing else is to happen (hOnA), nothing else to become (bananA); these are all the play of ego (ahaMkAr); you say – ‘I shall become this’ – somebody wants to become Alexander (sikandar), somebody wants to become Buddha, somebody wants to become Mahavir – but the madness of ‘becoming’ is there; just you ‘are’ (hO) – nothing better (behatar) can happen; the Absolute (Whole) (pUrNa) is effulgent (virAjamAn) in you; even if you adopt a million (lAkh) means (upAy), you cannot fall down (nIcE girnA) from the Absolute, because Absolute is your nature (svabhAva); no matter how much sin (pApa) you commit, it makes no difference – your Absoluteness (pUrNatA) remains untarnished (akalushit); you are stainless (niranjan) – there is no possibility (upAy) of your becoming impure (aSuddha); in that very moment (kshaN), when you surrender (submit) (samarpit) yourself unto this Truth (satya), a revolution (krAnti) takes place (ghaTit).

‘Oh! Duality (dvaita) is the root (cause) (mUl) of misery (dukh); there is no remedy (aushadhI) for that; all the appearances (dRSya) are false (jhUTh); I am the One (Eka) essence (bliss) (delight) (rasa) that is non-dual (advaita) pure (Suddha) consciousness (caitanya).

Identify (recognise) (pahacAn) that bliss (rasa); that bliss is flowing (bahnA) in everything – somewhere as the greenery (harA) of the trees (vRksha), somewhere as the chirping (gungunAhaT) of birds; the same bliss is speaking from me, the same bliss in you, has come to listen; we are the waves (tarang) of that grand (mahat) bliss; then, where (else) to go? What (else) to become? Then, neither there is any future (bhavishya), nor any goal (aim) (lakshya), nor there is any more use (utility) (prayOjan) of this life (jIvan); then, the life has become great celebration (mahOtsava); this is the dance (nRtya) that is carrying on every moment (pratipal); join (sammilit) in this; do not quarrel (jhagaDO) with it; do not create unnecessary (vyarth) tension (tanAva); allow yourself to go adrift (chOD) in this flow (bahav) – in this Ganga that is flowing (jA rahI) – towards the ocean (sAgar). 

 I have heard – an Emperor was coming; on the way, he saw a beggar walking, carrying a bundle on his head; he got pity (dayA) and asked the beggar to come and sit down in the chariot (rath) saying – ‘I will leave you wherever you are going’; the beggar, initially, hesitated (sakucAyA) much – it is the chariot – golden chariot - of the Emperor; but, it was also difficult to refuse – the words of the Emperor are not to be refused; he got on to the chariot, and sat down constricting (sikuD) himself; but he continued to  keep the bundle on his head; the Emperor said – ‘are you mad? Now, keep the bundle down’. He said – ‘No, Master (mAlik), you allowed me to sit, is that any less? Now, should I keep the burden of bundle also on your chariot? No, not at all’. When one has, himself, got on to the chariot, what difference does it make, whether the bundle is put down or kept on the head? The burden is on the chariot only.

This chariot of grand (great expanse) (virAT) is moving; you are seated in this (chariot), keeping the bundle (pOTlI), unnecessarily (nAhak), on your head; you say – ‘No, Sir, you have allowed me to sit; this is more than enough; should I keep the bundle also on the chariot? No, not at all’.

But, every moment, you are in the paramAtmA only; the complete burden is on Him; you are seated therein, unnecessarily (nAhak) keeping a bundle (on your head) – the bundle of ego; this bundle is that of delusion (bhrAnti); this bundle is that of duality (dvaita); this bundle is that of struggle (sangharsh); keep it down; surrender yourself; and let yourself go adrift (in the flow); flow is the Universal Law (dharma); surrender (samarpaN) is alignment (synchrony) (transit) (sankrAnti) with the Universal Law.

(Translator’s note: - In the transcript, this portion (saMkrAnti hai) is missing. After hearing the audio, the word was transcribed. However, the intention of Acharya in using the word (saMkrAnti) here is not very clear – at least it is not in the sense of ‘solastice’.)

 

‘I am pure (Suddha) consciousness (bOdha); the limitations (upAdhi) have been imagined (kalpanA) by me due to ignorance (ajnAn); thus, pondering (vicAr) daily (nitya), I am abiding (sthita) in the undifferentiated (absolute) (nirvikalpa)’.

The correct meaning of the Sanskrit word ‘vimarSa’ is not ‘thinking’ (pondering) (vicAr).

 ahaM bOdha mAtraH – I am just (mAtra) consciousness (hOS); consciousness (hOS) is my nature (svabhAva); the rest (remainder) (SEsh) are dream-like (svapnavat);

mayA ajnAnAt upAdhiH kalpitaH – and the remainder, are born because of my imagination (kalpanA);

Evam nityam vimRSataH mama sthitiH nirvikalpE | - ‘my pondering (vimarSa)’ – the word ‘vimarSa’ is to be understood; there is a word in English – ‘reflection’ – that is the correct meaning of ‘vimarSa’; the meaning ‘thinking’ (pondering) is that ‘you do not know, and you are thinking’; you say – ‘I am thinking’; the meaning ‘vimarSa’ is ‘like the reflection (pratibimb) made in the mirror (darpaN)’; does the mirror ‘think’? When you come before it (mirror), it does not ‘think’ – ‘who is there? Is it a man or woman, is he beautiful or ugly? Let me show the form (rUp) accordingly’; whatever is there  (in front of the mirror) (darSan), that is brought out (pragaT), and the image (chavi) is made therein – reflection (vimarSa); Janaka says – ‘thus reflecting (vimarSa) every day, thus seeing the eternal (SASvat) unity (EkatA) every moment (kshaN) and beholding (nihAr) the image reflected (pratibimb) in the heart-mirror (hRdaya darpaN), I abide (sthit) in the mental state (citta daSA) of undifferentiated (Absolute) (nirvikalpa); I am pure (Sudda) consciousness (bOdh); whatever happened (huA), are due to my imagination (kalpanA); whatever happened, are just play of my imagination.

Imagination is man’s power (Sakti).

Eastern (pUrab) scriptures (SAstra) say that imagination is the power of paramAtmA; another name of ‘imagination’ is ‘illusion’ (to beguile) (mAyA); mAyA – meaning that paramAtmA has imagined (thus); this grand expanse (virAT) of Universe (viSva) is the result (pariNAm) of imagination of paramAtmA; and our little (chOTi) worlds (duniyA) are the results of whatever man has imagined; every man remains (rahtA) in his own world – he is bound (band) in his (own) world.  

Do not think that we all are living in only one (Ek hI) world; there are so many worlds, as there are humans; that is why, when two people meet, there is collision (TakrAhaT); two worlds collide with each other, and it becomes difficult (to transact – interact); everything goes well all by oneself (akElE); when joined (juDE) with another, problems (hindrances) (aDcan) are created, because two worlds, two mannerisms (Dhang), two thought (vicAr) styles (SailI) start struggling with one another; our imagination becomes our world.  

Great is the power (Sakti) of imagination; imagination (kalpanA) means, whatever we think, that starts happening; whatever we think, the result of those manifest; those pictures (citra) begin to emerge (ubhar); the power of dream is exactly same as that of imagination; in the night, nothing actually happens, there is not even a screen (pardA); in the night, during the dream, you become an actor (abhinEtA), you yourself are the director (dig-darSak), you are the story-writer (kathAkAr), you are the stage (manc), you are the viewer (darSak) – you are everything; even then, a complete play is made out; just think of it.

I went to see a woman, who was lying unconscious for nine months – she was in coma; the doctors told that she could lie like that for three to four years also, in the same condition (avasthA); her son also was present there; he asked me – ‘I want to ask you something – I have asked everyone, and no one gives me any answer – if my mother is seeing a dream, isn’t it that she would not know, for nine months, that it was a dream?’ He is asking a very deep (gahrI) question; he is asking – when we get up in the morning (from sleep), we come to know that we were dreaming, but this woman, who is unconscious for nine months, if she is dreaming, the dream would be continuing for nine months; and she would not come to know for nine months that she was dreaming; she would consider it to be true, because she is not getting up (from ‘sleep’); during the past nine months, she would not have had any idea – even for a moment - that it was all a dream – going on for nine months. What he is asking is correct.

The truth (sac) is that, even after we open our eyes (after sleep), the dream does not come to an end; dream is going on in our inside; therefore, whenever you close your eyes, and search your interior, you will find that the dream is going on – day-dreaming begins. As the Sun rises, the stars vanish from the sky – do you think that they actually go away somewhere? Where can they go? They are there itself; they are covered (Dhank) in the day light; during the night, when the Sun sets (takes leave) (vidA), again the stars appear; the stars are, always, where they were; they are covered (not visible) due to the day-light; when the light goes away, they (stars) again appear. Similarly your dream sequence (dhArA) is always there; when you open your eyes, you forget (yourself), being busy in daily activities; even then, the dream sequence is going on inside. Try this - sit down in easy chair, and close your eyes; after some time, you will find that the dream is going on; you are fighting election, you have won, you have become Prime Minister; whomsoever you wanted to destroy, you finished them off; whomsoever you wanted to send to jail, you sent them; and whomsoever you wanted to make ministers, you made them ministers; then the wife wakes you up with cup of tea and you wake up, astounded, and start drinking tea. Then, you understand that you lost yourself somewhere; even when you are awake, there is dream sequence inside.

You might have read the stories of Sheikh Chilli (Sufi Saint); they are all your stories; they are all human stories; we all are Sheikh Chillis, when we are immersed in imaginations (kalpanA); till the time our complete imaginations come to end, our Sheikh Chilli-hood (SEkhcillIpan) will not come to end.

It happened – once Pandit Jawaharlal Nehru went to a mental asylum (pAgal-khAnA); he went to that village where it (asylum) was situated; often, it happens – when Churchill was in power, there were at least four or five people, in the England’s mental asylums, who considered themselves to be Churchill. Similarly, it happened with Nehru also; when Nehru was alive, there were at least ten to twelve people in the mental asylums of India, who considered themselves to be Nehru. In that asylum, there was a person, who has been completely cured, and he was being discharged that day; therefore, the authorities of the asylum thought that, as Pandit Nehru is coming (on that day), they would discharge him through the hands of Nehru; the person was brought in; Pandit Nehru asked whether the people (inmates) ever get cured; they said – ‘today, we have retained a (cured) person to be discharged through your hand’; the person came, and Pandit Nehru presented him flowers, welcomed him, and said – ‘you have become all right’; that person looked towards Pandit Nehru, and asked – ‘what is your name?’ And he (Nehru) said – ‘My name is Pandit Jawaharlal Nehru’. The person said – ‘don’t worry; if you also stay here for three years, you also will be cured; I also had this disease; but, due to kind courtesy of these doctors, I have been cured’. That person was considering himself to be Pandit Jawaharlal Nehru.

You may laugh, but whatever you have considered yourself to be, is not much different from this; he must have been a brave man (himmatvar), that is why he considered himself to be Pandit Jawaharlal Nehru; you are not that brave, or you do not say so to anyone; in your own mind, you consider yourself so; but, every person considers himself to be somebody; he is rearing (pOshit) his imagination; if this web (jAl) of imagination falls down, then only Universal Law (dharma) manifests (AvirbhAva).

 

na mE bandhO(a)sti mOkshO vA bhrAntiH SAntA nirASrayA |

ahO mayi sthitaM viSvaM vastutO na mayi sthitam || 2 : 18 || 38 ||

‘There is neither bondage (bandha) nor release (mOksha) for me; lacking (rahit) support (ASraya rahit), my delusion (bhrAnti) has quietened (ceased) (SAnt); it is astonishing (AScarya) that this Universe (jagat), though existing (sthita) in me, is not truly (vAstava) existing in me’.

mE bandhaH vA mOkshaH na asti – there is neither bondage (bandha) nor release (mOksha) for me. Listen, what a wonderful statement, Janaka is making – ‘there is neither bondage nor release for me’.

You have heard – ‘the World (saMsAr) is a bondage (bandhan); leave away (chODO) the bondage, and search (khOj) for release (mOksha)’; but, did you hear what Janaka is telling? He says – ‘there is neither bondage for me nor moksha’. Such a state (daSA) of mind (citta) is indeed called (nAm) release (mOksha), where you come to realise that neither there is bondage nor release; bondage is imagined (kalpit), so is release – it is imagined.

There is a story in the life of Jesus – he came to a village; he saw some people, under a tree, very depressed (udAs), very disturbed (parESAn), very pitiable (dIn) and very weak (durbal); He asked – ‘what happened to you? What kind of calamity (vipadA) has fallen upon you? They responded – ‘A great calamity has come upon us; we are very afraid (ghbarA); we have committed great sins (pAp); we are afraid (Dar) of hell (nark) and trembling (kAmp) uncontrollably (thar-thar)’.

Now, the hell of Muslims is going to be very dangerous (khatarnAk); if you go to hell, go to Hindu hell; it will be chaotic (astavyastatA) there; do not select that (hell) of Muslims; if there is any election, elect only Indians (bhAratIya) – do not elect Germans and the like, because there (in Germany), they are very active (custI), there is adherence to rules (niyam); there is no bribery (riSvat), that you give some bribe to escape from (hell) fire (Ag), or you could be put into a less fierce fire; no such thing will happen there, in the hell of Muslims; they will torture (satAnA) you properly, they will not leave you; they will torture religiously (dhArmik).

They said – ‘we are very frightened; we have committed a lot of sins; therefore. we are frightened, we are trembling; our days of death is fast approaching; we will be going to hell; we will rot there; that is why we have no peace of mind (cain).

Jesus went a little ahead; he saw some people sitting under a tree; they were sitting with a lot of hope (ASA); but, there was a little fear even in the midst of hope; they had done a lot of penances (tapaScaryA), they had observed fasting (upavAs), they had tortured their bodies under the heat of Sun, they had become emaciated; He (Jesus) asked them – ‘what calamity has fallen upon you?’ They said – ‘we are preparing for heaven; we are afraid of hell, that is why, we are preparing for heaven; we are acquiring (arjan) merit (puNya); yet, we are afraid that there should be no lapse (cUk); we have pledged (dAv) everything; we have pledged our lives; but, we are determined to go to heaven; we will go to God’s home (bahiSt); yet, we are worried, and disturbed, and there is tension (tanAv) in our minds.

Jesus went ahead; he saw some people seated under a tree; they were very joyful (mast); their condition was totally different; they were not like those who were afraid of hell, nor like those who were eager to go to heaven; they were very joyful; they were humming (gungunA) songs, they were dancing, they were happy and delighted (magna); He (Jesus) asked them – ‘what happened to you? You are all very happy; hasn’t any calamity fallen upon you?’ They said – ‘no, because we have come to know that there is neither heaven nor hell; everything is a play of mind’.

Misery (dukh) and happiness (sukh) are the notions (dhAraNA) of mind; the extreme (Atyantik) form of misery is hell; and extreme form of happiness is heaven; both misery and happiness are in mind only; and hell and heaven also are in mind only; one who has come to know (jAn) that all dualities (pairs of opposites) (dvandva) are in the mind only, is free (mukta).

Janaka is making the final declaration (ghOshaNA) of this freedom (release) (mukti) – ‘there is no bondage or release in me; bondage is false (jhUTh), then where is release (mOksha)? If there is no bondage, then where is the question of release? Both are false (unreal) (asatya).

‘Without support (ASraya rahit), my delusion (illusion) (bhrAnti) has become quiet (has ceased) (SAnta)’.

I have no supports (ASraya); I am living without (the help of) any hope (ambitions) (desire) (ASA); when there is no hope (desire), there is no disappointment (nirASA) either.

‘Without support, my delusion has become quiet (ceased); it is surprising (AScarya) that the Universe (viSva) which is existing (sthita) in me, is indeed (vAstava) not existing in me; this is a matter of surprise that the whole Universe is there (existing in me), yet, I am untarnished (akalushit), stainless (niranjan), and beyond (pAr) (the Universe)!’

There is a Buddhist (bauddha) story. Two monks (bhikshu) were crossing a river; one monk noticed that a young woman (yuvati) was trying to cross the river, but she was frightened, because the river was deep; (he thought) – ‘probably she would ask me to hold (samhAl) her hand; she seems to be ignorant (about the river) (anjAn); she is a beautiful woman’; he passed by her, and the young woman also told him – ‘I want to cross the river; can you lend me a helping hand (sahArA)?’ He said – ‘excuse (kshamA) me; I am a monk; I do not touch women (strI)’; his (monk’s) body (hAth-pair) was trembling (kAmp); he quickly crossed the river. He was an old man; the sexual desire (kAm) which had been suppressed (dabAyA) for long, has started hissing (phuphkAr); he thought that the woman might hold his hand – and he started dreaming (about it); he crossed the river in a state of fright; he thanked God – ‘I have been saved, a problem was about to come, I was saved from falling in a pit’; then, he looked back, and was astonished (hairAn) – he was astonished and also felt envy (IrshyA) and irritation (jalan) – that the other (young) monk, who was coming behind, he was crossing the river, carrying the girl on his shoulders (kandhE).  (The old monk thought) – ‘to carry on shoulders! It is another matter to hold hands of the woman – even touch (of woman) is prohibited (varjit); I am an old man, and he is youth, and he has been initiated (dIkshit) just recently; what kind of sin he is committing?’

 For another two miles, they were walking together; till they reached the hermitage (ASram), he (the old monk) did not speak – he was very angry, he was very annoyed; he was in rage (krOdh); there was conceit (asmitA) of his being very tall (in standing) (UncA) and being righteous (dhArmik); there was feeling (bhAva) about (the young monk) being very cheap (nikRshT) and unrighteous (adhArmik) – all these (feelings) were mixed (in his anger); when they were climbing stairs of the hermitage, the old monk could no longer control himself; he said – ‘I have to tell the guru, because there is a violation (ullanghan) of rules (niyam); you are a youth (yuvA), and you seated a woman on your shoulders, and the woman was beautiful too’. Then the young monk said – ‘what you say is surprising; I have dropped the woman on the bank of the river, and you are, even now, carrying her on your shoulders! Even now! Have you not forgotten (the matter)? It happened two miles back, and you are still dragging (khIncE) it?’

Keep in mind (dhyAn) – this World (saMsAr) is with you, it exists (sthita) in you, you exist in it; yet, there is another way (Dhang) of living (jInE) – neither you touch (chUO) the world, nor it can touch you; you pass by (transit) (guzar) (the World) such that you remain untouched (asparSit), be celebate? (kvArA) throughout, and there is no blot (kAlakh) on you; there is a method (Dhang) of passing by (transiting) (guzar) like that – the name of that method is ‘witness’ (sAkshI). 

(Translator’s note – the actual meaning of ‘kvArA’ is not ‘celibate’ – it is somewhat closer to that; it, in my opinion, it refers to a state of ‘eternal youth’ – like that of Gods, whom we describe as ‘eternally youthful’; they have neither growth nor decay. Regarding the word ‘kAlakh’ – I think this means ‘soot’ or lamp-black. That is why I have used the word ‘blot’.)

 

saSarIramidaM viSvaM na kinciditi niScitam |

SuddhacinmAtra AtmA ca tatkasmin kalpanAdhunA || 2 : 19 || 39 ||

‘This world (jagat), including your body (SarIr), is nothing (kuch nahIn)’ – it meas that, it is neither truth (sat) or untruth (asat); AtmA is pure (Suddha) consciousness (caitanya) only (mAtra); ‘having surely (niScaya) known (jAn) thus, where can we install (khaDA) imagination (kalpanA)?’ Where imagination is to be planted (rOpE)? All the supports have collapsed (gir gayE); neither there is wish (kAmnA) for comfort (happiness) (sukh), nor there is fear (bhaya) of unhappiness (dukh); neither anything is to happen (hOnA) nor anything is to be left over (bacnA); neither to go anywhere, nor to become anything; all supports have collapsed; where imagination can be installed?

Some people have set up (install) their imagination on wealth (dhan) – it is their support (ASray); they always keep counting wealth; they keep counting money even in sleep; chime (tinkle) (khankAr) of money (coins) is music for them – they consider it music (sangIta).  Some people are there who are obsessed (divAnE) with position (pada) – they are always immersed in the worry (fikar) that their  position (chair) (kursI) should always be rising; they would sit in greatest of great chairs – does not matter even if they are hanged in that chair – but the chair should be big; it is their support (ASraya). Then, there are people, who wish for heaven – that they would sit in heaven; what is there (to achieve) here? Here, one gets chair (position) today, and tomorrow it is snatched – what is the substance of sitting here? We will sit in the heaven – under the wish tree (kalpa vRksha) and enjoy as much as one wants (dil khOlkar); then there is no time restriction (bandhan), there is no (time) limit; but, all these are only support for mind.

‘Having surely known (jAn) thus, where can we install (khaDA) imagination (kalpanA)?’

 

SarIraM svarganarakau bandhamOkshau bhayaM tathA |

kalpanAmAtramEvaitat kiM mE kAryaM cidAtmanaH || 2 : 20 || 40 ||

‘This body (SarIr), heaven (svarga), hell (nark), bondage (bandha), release (mOksha) and fear (bhaya) are only (mAtra) in imagination (kalpanA); what am I to do with these? I am pure (Suddha) consciousness (caitanya)’

A wonderful (khUb) event (ghaTanA) of awakening (jAgaraN) happened with Janaka; due to the presence of Ashtavakra, there arose (paidA) reflection (vimarSa) in Janaka; Janaka saw his own face (cEhrA) in the mirror (darpaNa) of (called) Ashtavakra, and he had self-recognition (Atma-smRti); a unique (anUThI) event happened.

It happens very rarely (muSkil) that such a guru and such a disciple come together; there are a lot of disciples and a lot of gurus; but very rarely such an event happens when a guru like that of Ashtavakra and a disciple like Janaka come together (mil); when such an event takes place, when such a guru and disciple come together, what else, but an explosion (visphOT) of Truth (satya), will happen? In front (sAmnE) of such a pure (Suddha) mirror, such a simple (saral) minded (citta) person (vyakti), stood with bowed head (jhuk), in such a humble (vinamra) mood (bhAva), that he (Janaka) could get the vision (darSan)! A lion roared! He (Janaka) started speaking such that, he had never spoken before; he started speaking as if Ashtavakra was speaking, as if he (Janaka) had been lost (khO) and the song (gIt) of Ashtavakra was playing in his flute, as if Ashtavakra himself was speaking through him.  

If the disciple is willing (rAzI) to fade away (miTnA) (to lose one’s personality), then, the guru starts speaking from his (disciple’s) heart’s (hRdaya) deepest (gahrE) corner (kOnE); if the disciple is willing to bow down, then the guru is not there outside, but gets established (pratishThit) in your inmost (antartam); it happened so – such a most important event happened. Reflect (vimarSa karO) on that! Meditate (dhyAn karO) on that! Such an event can happen with you also – there is no reason, otherwise; nothing is lacking – excepting the web of your imaginations, your rules (vidhi) and the store-house of (ambAr) your remedies (aushadhI) - which are preventing you from becoming healthy (svastha). You are healthy – reflect (vimarSa karO) thus. You are paramAtmA – reflect thus; whatever was to happen, have already happened; whatever was to be attained, is already there (attained); you are sitting in your own home; it is only due to the medium (mAdhyam) of your imagination, (you think that) you have moved away (from your home); just in a moment (kshaNa) – in a fraction (AMSa) of moment – your return (vApasi) is possible.

Mulla Nasruddin went to his doctor and said – ‘Doctor, if someday, I come to you and take out so much of currency notes from my trouser pockets, and settle (bhugtAn) all your old bills, what will you say? What will you understand?’ Doctor said – ‘Jus this, that you are wearing someone else’s trousers’.

You do not believe me; even after listening to what I said, you say – ‘maybe, it happened to Janaka; but it is not my trouser; you know that, if I put my hand inside my trouser pocket, it will come out empty only’. You have not even inserted your hand; you have assumed that it (trouser pocket) is empty – without even searching!

You always see this – wherever there is joy (Anand), it is with others only - do I have it (joy)? All the smiles are with others only - I have only tears (AnsU); this has become your notion (dhAraNA); yours is only misery (dukh), only others of joyful. The song (of joy) happens to others only – it has always been raining misery in your life; this nectar may be showering on some lucky person – you do not believe it!

I say – ‘this trouser is yours; at least put your hands in (the pocket)’; you say – ‘what is the use of putting in the hands again and again? There is nothing’. You have never put your hands in the pocket, and you say there is nothing – you have fallen into this delusion (bhrAnti); look inside yourself at least once!

 A person had come to the house of Mulla Nasruddin; he was asking to Mulla – ‘what do you do when someone from outside, comes to your house and settles down, as if he is not likely to move out at all?’ This person was in fact staying there for long with no sign of moving out. Mulla replied – ‘I would not be able to do anything; but my wife is very clever (catur); in such situations, she comes and takes me inside the home on some or other pretext (bahAnA); the person was about to ask another question, and the screen (in the room) opened and a woman came inside; she said (addressing Mulla) – ‘you are a very strange person; we have to be in the house of Sharmaji by six o’clock; and you are gossiping here?’

Guru does not take you anywhere – he only wakes you up, he only reminds you that – ‘stop gossiping and do not waste your time; even as it is, you have lost a lot of time’.

In the presence of Ashtavakra, Janaka remembered that all the gossip were useless. All these gossips are – some of Emperor, and some of beggar; these gossips are – some of rich man (dhanik), and some of noble (amIr); these gossips are – some of winners and some of losers; all these are just gossips; all these are imaginations; we have given support to each other, and we keep on living in these imaginations; these are dramas created by us; these are our games.

If someone is to win, someone else has to lose – that is why you require both (winner and loseer) in a game; if everyone wins (wants to win), then the game will come to end; if everyone loses, then also, the game comes to end; we have created a game – in which someone wins – someone is wise - and someone else is a fool; we have created a game – it is a web of imaginations; we have settled here in (as) a colony (bastI).

I want to say only this much – ‘a lot of time has passed, now, get up! The mirror is in front of you; just look at your face in the mirror; I have caught hold of you (pakaD) and brought you to the bank of the river; just peep (into the water) – and the roar of lion can happen any time!’

Hari Om Tatsat.