This Pravachan was delivered on 23 Sep 1976
Pravachan Audio link – Soundcloud –
https://soundcloud.app.goo.gl/Fpi4t
Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-13/
(Pravachan No 12 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 |
ahO janasamUhE(a)pi na
dvaitaM paSyatO mama |
araNyamiva saMvRttaM kva
ratiM karavANyaham || 2 : 21 || 41 ||
nAhaM dEhO na mE dEhO jIvO
nAhamahaM hi cit |
ayamEva hi mE bandha AsId yA
jIvitE spRhA || 2 : 22 || 42 ||
ahO bhuvanakallOlairvicitrairdrAk
sumutthitam |
mayyanantamahAmbhOdhau
cittavAtE samudyatE || 2 : 23 || 43 ||
mayyanantamahAmbhOdhau
cittavAtE praSAmyati |
abhAgyAjjIvavaNijO jagatpOtO
vinaSvaraH || 2 : 24 || 44 ||
mayyanantamahAmbhOdhAvAScaryaM
jIvavIcayaH |
udyanti ghnanti khElanti
praviSanti svabhAvataH || 2 : 25 || 45 ||
जनक उवाच ।
अहो जनसमूहेऽपि न
द्वैतं पश्यतो मम ।
अरण्यमिव संवृत्तं
क्व रतिं करवाण्यहम् ।। 2 : 21
।। 41 ||
नाहं देहो न मे देहो
जीवो नाहमहं हि चित् ।
अयमेव हि मे बन्ध
आसीद् या जीविते स्पृहा ।। 2 : 22
।। 42 ||
अहो भुवनकल्लोलैर्विचित्रैर्द्राक्
सुमुत्थितम् ।
मय्यनन्तमहाम्भोधौ
चित्तवाते समुद्यते ।। 2 : 23
।। 43 ||
मय्यनन्तमहाम्भोधौ
चित्तवाते प्रशाम्यति ।
अभाग्याज्जीववणिजो
जगत्पोतो विनश्वरः ।। 2 : 24
।। 44 ||
मय्यनन्तमहाम्भोधावाश्चर्यं
जीववीचयः ।
उद्यन्ति घ्नन्ति
खेलन्ति प्रविशन्ति स्वभावतः ।। 2 : 25
।। 45 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 5 Slokas are given as Chapter 2; but, according to
the transcript of the Pravachan, all these are
given sequentially (41 – 45) – without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
There is a lot of difference between knowledge
(jnAn) and knowledge. One knowledge is that which is unproductive (barren)
(bAnjh), in which there are no fruits or flowers. Another knowledge is that which
gives the fruit of ‘release’ (mukti); in it, the flower of ‘saccidAnand’ -
Truth (sat), Consciousness (cit), Bliss (Anand) - blosssoms; it comes to
fruition, and the fragrance (sugandh) of samAdhi (absorption) wafts. Consider
that knowledge, from which the fragrance of samAdhi does not waft, to be empty
(thOthA) and futile (vyarth); the earlier we get rid (chuTkArA) of that
knowledge, the better, because, it will become a great hurdle (bAdhA) in the
path of release (mukti). That (knowledge), which is not conducive (sAdhak) to
the path of mukti, becomes, indeed a hurdle (bAdhak). Even wealth (dhan) is not
that great hurdle (bAdhA) as compared to the empty knowledge; wealth is not
that big hurdle, because, no resources (assets) (sAdhan) become available (for
mukti) through wealth, neither one gets any company (sAth) for proceeding
towards mukti; therefore, there cannot be any hurdle because of wealth.
Knowledge is a resource (help) (sAdhan) in
proceeding towards salvation (mOksha); therefore, if it is a wrong knowledge or
a pseudo (mithyA) knowledge, it becomes a hurdle. Even the World (saMsAr) is
not as great an obstacle (rukAvaT) as the aggregated (sangrahIt) knowledge
obtained (only) through vocal (Sabda) and scriptural (SAstra) methods.
(Translator’s note – the word ‘Sabda’ seems to
have been used to refer to vocal tradition of Vedas – that of recitation, as, subsequently,
‘scripture’ is mentioned; therefore, it (Sabda) may not refer to ‘word’ as meaning.
From the perspective of Hindu religious traditions, this (Sabda – SAstra) would
be equivalent of ‘Sruti - smRti’.)
I have
heard an ancient tale – on the outskirts of city of Avantika (ancient name of
Ujjain), beyond the river Kshipra, a great scholar (mahA pandit) was living.
His reputation spread far and wide. Daily, he used to cross the river Kshipra,
go to the town and tell story (kathA) – religious (dharma) story – to a wealthy
merchant (sEth). One day, when he was crossing the river Kshipra by boat, he
was astounded to find a crocodile (ghariAl) lift its head from water; it spoke
to him thus – ‘Panditji, I also have become old; please give me some wisdom
(jnAn) while you cross the river to and fro; I am not asking it for free’. The
crocodile, opened its mouth and showed him a diamond necklace, stuffed there. The
pandit forgot about the merchant (vaNik) to whom he used to tell story daily; he
said to the crocodile – ‘I will tell story, first to you’. Daily he used to
tell story to crocodile and it used to present him daily, a necklace of
diamond, or pearl or gem stones. After some days, the crocodile told him –
‘Panditji, my end is nearing; please take me to Triveni (confluence of Ganga
and Yamuna); I shall give a pot full of jewels’. Pandit took it to Triveni and
left it there; he brought the pot of jewels – after ensuring that the pot is
full of jewels; when he was taking leave, the crocodile looked at him and
started laughing. Pandit asked the reason for its laughter. The crocodile said
– ‘I will not tell anything; there is a donkey with a washer man (dhObi) called
‘Manohar’ in the town of Avantika; ask it (the donkey)’. The Pandit got worried
– that he had to ask the reason (for the laughter of crocodile) from someone
else – and that too from a donkey of Manohar dhobi! But, the crocodile said –
‘please do not mind, that donkey is my old companion at religious discourses
(satsangI). While Manohar dhobi washes clothes, the donkey keeps standing on
the bank; it (donkey) is very wise (jnAnI); to tell the truth, I also got
inspiration (kiraN jagI) for wisdom from him only’.
Pandit returned home; he was very distressed
(udAs) – to ask a donkey! But he was in great discomfort; he would not get
sleep in the night – ‘why the crocodile laughed? And what secret the donkey
knows?’ He could not contain (samhAl) himself, beyond a limit. Then one day, in
the morning he went to the donkey, and asked – ‘Maharaj, please elucidate
(samajhA) me, as to what the matter is – why the crocodile laughed?’ He (donkey)
also started laughing; he said – ‘in my previous birth, I was the minister
(vazIr) of an Emperor; the Emperor told me – ‘I am getting old; make
arrangements (intazAm) for both of us to go to Triveni; we will stay at Sangam
itself’. The environment (vAtAvaraN) of Triveni was so congenial that the
Emperor said – ‘I will not go back; if you want to remain with me, it is all
right; otherwise, if you want to return, here is a crore coins, take it and go
back’. I took a crore gold coins and returned to Avantika; therefore, I became
(reborn as) a donkey; that is why the crocodile laughed’.
The story is interesting. There are many, for
whom, their own knowledge (jnAn) does not bring release (mukta) for themselves.
There are many, for whom, their own knowledge does not bring fragrance
(sugandh) in their lives. They know (jAn), yet there is no result (pariNAm) of
their knowing. They are acquainted (paricit) with scriptures (SAstra), they are
masters (mAlik) of words (vocalisation) (Sabda), they have the decoration
(SRngAr) of (being masters in) argument (disputation) (tark), no one can defeat
them in debate (vivAd); but, they keep on failing (hAr) in their lives. Their
very own knowledge is of no use in their own lives.
That
knowledge which does not bring release, is not knowledge; the definition
(paribhAshA) of knowledge (jnAn) is, ‘that which releases’.
Jesus said – Truth will release you; if it does
not release you, then, know that to be not Truth. Doctrines (siddhAnt) are
something, but Truth is something different. Doctrine is borrowed (udhAr); it is
what you get cheaply (sastA), probably purchased in the black market? (cOr
bAzAr), or got it free of cost (muFt), or it was found (lying) on the way – you
did not acquire (arjit) it. Truth is required to be acquired. Only he, who makes
sacrificial offering (Ahuti caDAnA) of his own life (jIvan), attains the Truth.
One who makes his own life a sacrifice (yajna), only he attains the Truth.
Truth is got through self (svayam) effort (Sram), self (earned) wisdom (bOdh).
No other can give you Truth.
The more securely (gahrE) you retain (samhAl)
this in mind (about attaining Truth), the more beneficial (hitkar) it will be
for you. You have to attain the Truth; no one in the world can give you Truth.
And, till the time you keep believing that someone will give it (to you), you
will keep wandering (bhaTkOgE); till then, be careful (sAvadhAn) that you do
not become Manohar DhObi’s donkey! Till that time, you will keep failing
(faltering) (cuk) even after coming to Triveni; even after reaching the
confluence (sangam), you will not attain samAdhi. Again and again, you will
come near the destination (ghar), but again you will wander away.
I have heard – Rabia al Adawiyya – a woman Sufi
Fakir (Arab Muslim saint) was passing by. She saw Fakir Hasan standing before a
mosque with folded hands. He was calling out loudly (jOr) – ‘O Lord (prabhu),
open the door; how long have I been calling out? Have mercy (kRpA); have pity
(anukampA) on this plaintive (dIn); open the door’. Tears were rolling down his
eyes. Rabia was passing by; she halted there and started laughing; she said –
‘My brother, open your eyes, just take a look; is the door really closed? The
door is open, just see’. Hasan had read scriptures; he might have read the
words of Jesus – ‘Ask (pUchO), and it will be given to you; knock (khaTkhaTAO),
and the door will be opened to you’. He had read in scriptures – ‘shout – call
out! If there is anguish (Art) in your call, the door of paramAtmA will open’.
This Rabia is not educated in scriptures. She has seen that paramAtmA’s door is
never closed. She said – ‘My Brother, at least open your eyes. Why are you
unnecessarily (nAhak) creating ruckus (SOrgul)? When was the door closed? The
door is open – one needs his own eyes (to see)’.
And, here
we all are all living with borrowed (udhAr) eyes. Even in ordinary (sAdhAraN)
life, one cannot live with borrowed eyes; but we have proceeded on that
never-ending (anant) journey with borrowed eyes.
There was a person; in his old age, he became
blind; doctors told that it could be cured – he has to be operated, and he has
to rest for three months. That old man said – ‘what is the use (sAr)? I have
become eighty years old; is there any dearth of eyes in my house? I have eight
sons – sixteen of their eyes; there are eight daughters-in-law – sixteen of
their eyes; my wife is still alive – two of her eyes; like that, there are thirty
four eyes in my home; if (my) two eyes are gone, what difference does it make?’
The plea (dalIl) was justified (jactI) – ‘the eyes of his sons, his daughters-in-law
and that of his wife – a total of thirty four eyes are there in the home; if it
is not thirty six, what difference will it make? If two eyes are less, what will
go wrong (bigaD)? There is so much help (sahArA)’. Therefore, he did not agree
for operation. It so happened, that very night, there was a fire in the house;
and the thirty four eyes got out of the house; but the blind old man – groping
(TaTol) in the darkness, scorched (jhulas) by the fire, remained shrieking and
shouting. The sons ran away, his wife ran away and the daughters-in-law ran
away. When there is fire in the house, who cares for anyone else? They remembered
him after getting out. After getting out, they all started thinking – what to
do? How to save the old man? When the fire is raging, the eyes ran away with
the help of their legs. Who remembers anyone at the time of crisis (sankaT)? We
think of others only when there is facility and time. But where is the time,
and where is facility (during crisis of fire) to remember about others? When
our own life is in danger, who thinks of anyone else? That old man shrieked and
shouted; then he remembered that his plea was wrong. When there is a crisis,
only one’s own eyes help.
And, the mansion (bhavan) of this life (jIvan)
is on fire; we are being scorched every day. Here, only our own eyes will be of
use, another’s eyes will be of no use. Probably (Sayad), for outside world,
another’s eyes may be of use; but for inner world, there is no entry for anyone
else; there (inside) you are absolutely (nitAnt) alone (akElA); there, only you
are there, neither anyone else have ever gone, nor anyone can ever go. In your
interior (antartam), there is no entry (gati) for anyone else; there, only your
eyes will of use. That is why, I say there is difference between knowledge and
knowledge.
What happened to Janaka was the real (asli)
knowledge; that is not scholarship (pANDitya); that is manifestation
(expression) (abhivyakti) of consciousness (prajnA); the lamp has been lit.
Sufis say a story. They say – a youth, who was in
search (khOj) of truth (satya), asked his guru – ‘what shall I do? How my mind
will become quiet (SAnt)? How can my inner (bhItar) darkness (andhErA) be got
rid of (miT)? How can the web (jAl) of stupor (impulse) (mUrcchA) be removed
(kaTE)? Please suggest (sujhAO) some method (rAh)’. The guru looked towards him, then he took a
book of Sufis, kept with him, and gave it to him; he said – ‘read this; read it
with concentrated mind (tallIn); get immersed (Dub) in it; dive (Dubki) into
it; your mind will become quiet’.
The youth read the book with total absorption
(tan-man); he came back after a few days and said – ‘whatever you said is
correct (ThIk), but it is not totally correct; it is true that when I read it,
I get immersed in it, I get delighted (ras-vibhOr); when the words of saints
(sant) reverberate (gUnj) around me, I reach some other world; lamps are lit
(diyE jal); great lotuses (kamal) bloom; but, when I close the book, everything
comes to close; then the lotuses take leave (vidA) of me; the lamps get
extinguished (bujh); after that, there is only darkness (andhErA) – my old
darkness; it happens like that again and again; again and again, everything
gets lost; it seems that a lot of riches (sampadA) are being made (created)
(bantA) – then I understand it is all a dream (sapnA)’.
The guru started laughing. He said – ‘listen;
two people (yatri) went on a pilgrimage (tIrth yAtra); one had a lantern, and
the other did not have (lantern); both of them used to go together; the light
from the lantern, held in one’s hand, helped the other – the path was
illuminated (rAh) for both; but, a time came, when the one who had the lantern,
had to go his own way; that person with lantern went his way – with surety and
without fear, because he had his own light; but the other, who was going in the
light (of lantern) of the other, suddenly (acAnak) found himself in darkness –
frightened (bhayAtur) and trembling (kamptA)’.
The guru said – ‘exactly same kind of situation
(avasthA) happens with scriptures also. When you read scriptures, you walk for
some time in the light of others; everything looks clear (sAF) in the light;
then, it being others’ light, it cannot become yours forever; the ways part;
the scriptures go their own way and you are left standing in another path; then
darkness envelopes you’.
In the holy company (satsang), lamp is lit up
inside you also; but that is not your lamp; that is the glimpse (jhalak) of the
lamp of true preceptor (sadguru); that is a reflection (pratibimb); sometimes,
reading through scriptures, your nostrils are filled with their (that of
scriptures) fragrance, but that is not your fragrance; that fragrance is that
of some other; it has come from outside; it is not a manifestation (Avirbhava)
from your interior; it will soon be lost.
And, remember (dhyAn); sometimes, when you are walking
on a dark road, a car with glowing headlamps pass by; at that moment,
everything gets lighted up; but the after the car has gone, the darkness
becomes more intense (ghanA) – more intense than it was before; your eyes become
dazzled (cundhiyA jAnA), and you are not able to see anything; there was, at
least, some visibility before that. It often happens that, in the light of
scriptures or in the light of sadguru, there is lightning (bijlI), and things
become clear; then, again, darkness envelopes – as it was earlier – darker than
even before.
That Sufi Fakir said to his disciple – ‘close
the scriptures – your first lesson is over; now, light the inner lamp; there is
light inside you – light it; one can walk in another’s light for some time, but
it is not possible for ever – that cannot be eternal (sanAtan) and everlasting
(SASvat) journey; we may walk for some time in the light of others, but
ultimately you will need your own light’.
I, therefore, say there is difference between
knowledge and knowledge. One knowledge is that which you get from others; do
not remain contented with that; do not think that you got the boat for crossing
the Ocean of Existence (bhava-sAgar). The second type of knowledge is that
which you get from light of your inner-lamp (antar-jyOti) – only that will take
you across (the Ocean of Existence).
Something like that happened with Janaka; he was
struck, and his inner darkness (tam) was shattered (TUTA); his own lamp was
lit; this light was so suddenly lit, that even Janaka could not believe it;
therefore, he keeps saying again and again – ‘I am astonished! What happened?’ Something
happened, such that all the old stuff had gone and everything is (now) new;
something so happened that all the associations (sambandh) with the past (atIt)
had been broken (vicchinna); something so happened that the mental world
existing till then, had been shattered (khaND-khaND) and the open space (sky)
beyond the mind became visible. But, it was all so sudden (Akasmik) that he was
stunned (acambit), speechless (avAk) and spellbound (ThagA); therefore, every
word was full of astonishment and he was saying wonderful things.
Today’s first Sutra is –
ahO janasamUhE(a)pi na
dvaitaM paSyatO mama |
araNyamiva saMvRttaM kva
ratiM karavANyaham || 2 : 21 || 41 ||
‘It is astonishing (AScarya)
that I do not see duality (dvaita); even a crowd (of people) (jan-samUha) has
become like a forest (araNyavat) for me; then, where can I get attached (mOha)?
With whom shall I get attached (mOha) and how do I become attached?’
There was no other person
left, with whom he can get attached, and no support (ASraya) was left.
‘It is surprising (AScarya)
that I do not see duality (dvaita). It is not that I have become blind (andhA);
everything is visible. And, it is so clearly visible as never before. For the
first time, the eyes are wide (bharpUr) open, and yet, I am not able to see duality;
I see only One. Everything has become the waves of the One; everything has
become the tones (svara) of the same music (sangIta); everything has become the
part of a great tree – their small leaves, branches, and twigs (upa-SAkhA).
Yet, the stream (dhAr) of life (jIvan) is One – I do not see two (duality). So
far, I have been seeing only duality’.
Have you ever thought (sOcA)?
Even such moments (kshaNa) when you do not want to see duality, there (then)
also, you see duality only. When you are in love (prEm) with someone, you do
not want to see duality, at least there (then). You want to see only
non-duality (advaita) there (at that time – place). You want that you become
one (EkatA) (with that person).
The pain (pIDA) of love
(prEm) is this – one (the lover) wants that, at least, at that time, they
(lover and loved) become one (advaita). The aspiration (AkAnkshA) of
non-duality lies in our very life-breath (prAN). It is our deepest (gahantam)
aspiration. What you call aspiration of love, if you look deeply, is indeed the
aspiration of non-duality (advaita). The aspiration (in love) is that – even if
we are not able to become one with all, we become one with, at least, one
person (lover and loved). We seek whether there is any place - where there is
no ‘other’, where there is no ‘another’, where there are not two, where there
is no gap (khAlI jagah) in between, where there is a bridge (sEtu), and where
we can meet.
The aspiration of love is
indeed the aspiration of non-duality; probably, you might not have properly
(ThIk) interpreted (defined) (vyAkhyA) it; you might not have properly analysed
(viSlEshaN) the aspiration of love. If you properly analyse it (love), you will
find that all religions (dharma) are born with the aspiration of love alone.
But lovers are never able to
become one, because, for becoming one, only love is not enough; for becoming
one, only aspiration is not enough. In order to become one, one should have
capability (kshamatA) to see ‘one’. Our capability is, always, to see two only,
we always see two; we always see difference (bhinnatA). We are able to perceive
difference immediately (tat-kshaNa); we are not able to see non-difference
(abhinnatA). Our capability to see ‘non-difference’ has indeed been lost (khO).
We see the limit (limited) (boundary) (sImA), but not the limitless (unlimited)
(boundless) (asIm). We see the waves, but not the ocean. You perceive, as to
how you are different from another, but not your being non-different (from
another). Non-duality (advaita) can come to fruition (phal) only when the
eternal bridge that exists between two, is perceived.
‘Astonishing’ – Janaka said –
‘I am able to see, but I am not able to see duality; what is the matter
(mAmlA)? What happened to me? I am not able to believe’. This happened
suddenly; this revelation (of wisdom) happened in a fraction (aMSa) of a second
(kshaNa); if it had happened slowly (dhIrE), then that would not have been a
matter of surprise.
‘I am astonished’ - Buddha did not say so,
Mahavir did not say so. Whatever happened, it happened very slowly, it happened
by gradual (kramik) manner. Whatever happened, did not happen instantaneously
(chappar TUTkar).
You add paisa by paisa at a
time – even if you add a crore rupees (like that), it will not be a surprise.
But, if you find a crore rupees lying by the wayside, you will not be able to
believe. You will clear your eyes again and again to verify, what you found is
indeed true. You might wonder whether you are dreaming, because, the total
experience (anubhava) of your life is that, whatever you touch, becomes soil
(miTTI); if you touch gold, it becomes soil. You will wonder – ‘what is
happening today? This impossible (aghaT) is happening, that a treasure (soil
turned gold) is lying’. You will not believe yourself; you will not be able to
accept it all of a sudden.
When the revelation
(sambOdhi) happens by stages (kramaSaH) - one beam (kiraN) descends (utar) at a
time – first beam, then the second, then the third - before another beam
descends, you assimilate (AtmasAt) it into yourself, and you become ready for
the next. But, it happened so with Janaka, as if, in the midnight (AdhI rAt),
the Sun has risen suddenly (acAnak). All the experiences (anubhava) of past
lives (janma-janmO) had become false (galat). The Sun always rises in the
morning – how come the Sun has risen at midnight! Or if it so happens that a
thousand Suns rise at a time, one will not be able to believe. At first, one
might wonder whether he has become mad or deranged (vikshipt).
Therefore, whenever something
unique (anUThI) happens, the presence of guru is very essential (AvaSyak);
otherwise, that person will become mad. Janaka could have become mad, but for
the presence of Ashtavakra. The presence of Ashtavakra would give him
confidence (bharOsA), assurance (ASvAsan). While Janaka is speaking, Ashtavakra
is listening quietly – he did not utter a word. He wanted the whole surprise to
flow (bah) out – ‘let him (Janaka) say whatever had happened; whatever happened
inside him, let is burst out’.
You might have seen – when someone is grief (dukh)
stricken, he feels relieved (halkA) if he shares his grief with somebody. Now,
you are not aware of another happening – when something joyful (cheerful)
(sukh) happens, one does not feel relieved if he does not share it with
somebody. Cheer (comfort) (happiness) (sukh) is not a ‘happening’, therefore,
you have no experience of it.
All these scriptures (SAstra)
of the world (jagat) have emerged (janmE) because whenever something blissful
(Anand) happened, one could not remain without conveying it (to others) – it
had to be told; one became relieved by telling it (to others). If one conveys
to a few, his burden (of bliss) becomes light (Tal). Not only grief is
burdensome, even cheer (joy) is also deeply painful – sweet (madhur) pain. The
pain of bliss (Anand) is very intense (ghanI), as if an arrow (tIr) has pierced
(cubh); one has to hum it out (gungunA), sing (gAnA) it out, dance (nAc) it
out. ‘pad ghunghrU bAndh mIrA nAcI (Meera’s song – ‘Meera danced by wearing
anklets (ghunghrU) in the feet’) – She (Meera) had to dance. Whatever happens
inside (one) is so immense (baDA) that if one does not become unsettled
(DAMvADOl), it did not really happen. If it did not make one dance, it did not
happen at all. If it did not make one tremble (kampA), it did not happen.
Like a huge tree’s small
leaves dance (nActI), tremble (kAmptI) in a cyclone (tUFAn), similarly Janaka
also trembled – ‘Astonishing that I am not able to perceive duality. What
happened to my eyes? I always used to see duality, see multitude; but, today,
everything has become One. It looks as if one person is joined (united) (mil)
with another; it seems as if the boundaries (sImA) of everyone, have become
merged (lIn) in one another; it seems as if everyone have entered into one
another. What is this happening?’
You are sitting here; if,
something, as what happened to Janaka, suddenly happens to you also, what will
you see? You won’t be able to see so many people sitting here; you will wonder
as to what happened; how so many people have vanished suddenly? Their forms
(rUpa) are present, but their souls (AtmA) are flowing into one another – one’s
soul is flowing into another, and then to another – everyone is flowing into
one another. ‘What has happened? Why these people have become scattered? Why
their pots (ghaDE) have broken? Why one’s life-breath (prAN) is flowing
(getting into) (utar) into another?’
It is indeed happening like
that, but, you are not able to see, that is why it is so. It is indeed
happening so – your breath is flowing (going) into another; another’s breath is
coming into you; your energy is going into another, and his energy is coming
into you.
Now, there is scientific
proof also, that we are flowing into one another. That is why it happens that,
if you sit by the side of a man who is depressed (udAs), you also become
depressed – his depressive life breath (prAN) starts flowing into you. If you
sit by the side of a person who is laughing and is in a happy mood (mind)
(prasanna cit), his happy mood touches you also – you get infected (sankrAmak),
someone inside you, starts laughing. Sometimes, you might be surprised (cakit)
that there was no reason for you to smile (hansI) – you were not in any happy
mood – what happened then? Another person (his energy) has flown into you.
Scientists say that when you
look at someone with love, then energy from you (your inside) flows towards
that person. There is a method of measuring that energy. A special heat (UshmA)
(garmI) gets transmitted (pravAhit) – just like the electrical (vidyut) flow. A
similar electrical stream starts flowing from your side towards that person.
That is why, if someone looks at you with love, he cannot hide his loving eyes
– you can recognise (pahcAn) it. When someone looks at you with hatred (ghRNA),
then also, it cannot be hidden, because in the moment of hatred, a destructive
(vidhvamsAtmak), knife (churI) like energy comes towards you and it pierces
you.
Love makes you blossom
(khilA), and hatred assaults (mAr) you. There is a poison (zahar) in hatred,
and nectar (amRt) in love. There is a woman in Russia, on whom a lot of
scientific experiments have been done. She is able to move (calA) any item by
just concentrating (dhyAn) on it. A vessel is kept on a table, which is ten
feet away; she would concentrate on that (vessel) for five minutes – her eyes
become concentrated (EkjuT) on the vessel - and the vessel starts shaking
(kamp); if she says ‘go left’, the vessel starts moving left; if she says ‘go
right’, it starts moving right. A lot of study (adhyayan) was made as to what
the matter is. But, they found one surprising thing – if she makes this
experiment (prayOg) for five minutes, she loses half a kilo weight. Therefore,
surely, the energy (UrjA) has flowed (pavAhit) out; she has lost so much of
energy. In her five minute experiment, she threw out (FEnk) a lot of energy; by
the push of that energy, the vessel started moving, it became bound (to her).
We are flowing (bahnA) into
each other – whether we know it or not. You might have observed that when you
are with (by the side of) some people, you feel a flow (bahAv) – as if you are
in the mid-stream of a river, which is flowing. When you are with them, you
feel freshness (tAzgI), a flow, a movement. Then there are some people who are
like slush (DabarA); if you are with them, you also become dunce (kund), shut
(band) - you feel no flow, you feel as if rotting (saDAdh), stagnant (rukA), as
if in a closed room, with no fresh air, with no light (rOSanI).
You might have known, seen –
some people whom you call holy men (sAdhu-sant); they are so stagnant. Go and
sit with them – it is alright for some time – but it is very difficult to be
with them (holy men) even for twenty four hours; you will feel harassed (jAn
lEnA); with them, you will not be able laugh, joke, hum a song. They are
closed, and they will shut you also. They are sitting stiff (akaDA) and they will
make you also stiff. They have closed all the doors around them; they have
become a grave (kabra), they will make you also a grave. That is why people
hurry (bhAg) after having audience (darSan) of holy men; after saluting
(namaskAr) them, they hurry; after touching their feet, they hurry. They do it
right – probably because of some inner feeling (anubhUti); they may worship them,
but not be in their company (satsang); their company may be dangerous
(khatarnAk).
There are some persons with
whom you feel a flow (pravAha), a vibrancy (sphuraNa) in your life, a pulsation
(kamp), a movement (gati), a sway (DOl). This simply means that they are
infusing life (prAN) into you, they are ready (tatpar) to give something to
you; they are not miserly (kanjUs), niggardly (kRpaNa). Those who infuse
something inside you, they are urging you also to give. An echo (pratidhvani),
an empathy (samvEdana) arises in you also.
The more a person flows, the
more he remains pure (Suddha). We have made repeated efforts (cEshTA) to
restrain ourselves from flowing out. For the first time, Janaka would have
realised that all such efforts (to restrain) are a waste; even if you restrain
yourself externally (Upar sE), we all are united internally (bhItar); we are
not small islands risen from the sea; we are a continent (mahA-dvIp), we are
all united; and even what seems to be island risen from the ocean, is indeed
connected to the Earth at its depth, connected to the continent; we are all
connected. Janaka would have had this vision (darSan) of unity (connectedness)
– that is why he said –
‘ahO janasamUhE api na
dvaitaM paSyatO mama’
‘I am seeing so much of crowd
(jan-samUha), but still, I do not see duality (dvaita); it seems that, inside
everyone, there is only ‘one’ who is living, who is breathing; only one
life-breath (prAN) is flowing (in everyone); and, the whole World has become
like a forest (araNyavat) for me’ (araNyamiva saMvRttaM).
Have you ever strayed
(bhaTak) into a jungle? Anyone who has strayed into a jungle, does not make it
his residence (ghar); he starts searching way to get out. No matter how much
beautiful the surrounding scenery is, he does not look at them, he just wants
to find a way to get out; he neither makes a house nor interested in the
beautiful flowers, nor becomes attached (mOha) to the beautiful trees.
Janaka says – ‘this World has
become like a forest for me; in this new realisation (bOdh), all the works of
this World have become like (that of) a jungle; so far I had remained strayed
here, and now I want to get out; and I am now surprised as to what (whom) I
shall be attached (mOha); in this strayed condition, in this jungle, where can
I get attached, to whom shall I get attached?’
Janaka used to be in the holy
company (satsang) of wise (jnAnI) and scholars (paNDit) who were great
repository (grAhak) of virtues (guNa); many of them would have told Janaka –
‘leave off attachment (mOha), leave off illusion (mAyA)’. But, today, Janaka
asks – ‘leave off illusion, attachment? This is a useless (FizUl) talk; how to
do so? Even if I wanted to do so, I do not find any method (upAya), because,
there is no ‘another’ with whom I can become attached; I am alone.’
nAhaM dEhO na mE dEhO jIvO
nAhamahaM hi cit |
ayamEva hi mE bandha AsId yA
jIvitE spRhA || 2 : 22 || 42 ||
‘I am not the body (SarIr);
the body is not mine (mErA); I am not even a living being (jIva) (jIvAtmA);
definitely (niScaya) I am consciousness (caitanya) only; this was (so far) my
bondage (bandha), that I had wish (desire) (icchA) to live (jInA)’.
‘This is my perception
(pratIti); this is not a philosophy (siddhAnta); I apprehend (sAkshAtkAr) so; I
perceive (darSan) so’. Janaka sees so – he is not talking of any philosophy
(darSan SAstra); he is putting words to what he is (actually) perceiving
(apprehending), makes that (whatever he apprehends) manifest (expressed) (abhivyakti)
(in words).
‘This was (the cause of) my
bondage (bandha) that I had the desire (wish) to live’. My desire for life
(jIvEshaNA) was (the cause of) my bondage; I wanted to live, that was my
bondage; there was no other bondage. But, now, where should I keep even my ‘desire
for life’? With whom (what) shall I get attached (mOha)? Because, now I see
that, which is eternal (SASvat), ever-existing (sanAtan); I was never born
(janmA) nor I ever died (marA); this body is born and dies; this breath is
there today, tomorrow, it will not be there; the mind is wavering (tarangAyit)
today, but tomorrow it will become quiet (SAnta); this life-breath is born
(comes with birth) and will die (stop with death). But, I am able to clearly
(sIdhI-sAF), definitely (niScayapUrvak) perceive that I am only consciousness
(caitanya) and witness (sAkshI)’.
In Bengal, there was a comedian
(joyous person) (haMsOD) – Gopal Bhand. There are a lot of interesting stories
about him. One story is very sweet (madhur). He was employed in the court of a Nawab
for making people laugh; the courtiers (darbArI) were very annoyed with him,
because he had become very dear to the Nawab. Those who bring laughter to the
life of others, become dear to them, and why not? He had uncanny (vilakshaN) talent (pratibhA);
therefore, jealousy (IrshyA) is natural (svabhAvik). They (courtiers) tried to
find some way, to defeat him, but could not find any means. Finally, finding a
method, they caught hold of Gopal Bhand and asked him – ‘what is the secret
(rAz) of your talent? It is rumoured (aFvAh) that you have sukhdA maNi, because
of which you have attainments (siddhi) and thus, not only you are happy, but
make others also happy, and that is the secret of your magic (camatkAr) and
talent. Give us that gem stone (maNi), otherwise it will not be good for you’.
(Translator’s note – meaning
of the word ‘sukhdA maNi’ is not available. But ‘maNi’ refers to a gemstone,
and ‘sukhdA’ means ‘that gives happiness (comfort)’.)
The courtiers started
attacking (mArpIT) him; He (Gopal) said – ‘Hold on, what you say is right; the
rumour is correct; I have sukhdA maNi; but, fearing that, it might be stolen or
snatched (chIn) from me, I have buried it in the jungle. I will tell you where
it is, and you can dig (khOd) it out’. On the night of full moon (pUrNimA), he
took the courtiers to the jungle, and sat down under a tree. When they
(courtiers) asked him as to where the gemstone is buried, he replied – ‘now,
you search for the place; the formula (sUtra) is - the place where the moon
shines right overhead – that is where it is buried.’
Those courtiers hurried to
search for the place (where the gemstone is buried); but, wherever they stood,
the (full) moon was overhead; therefore, they dug up all the places throughout
the night. Gopal Bhand was sleeping underneath the tree. In the morning, they
told him – ‘you are deceiving (dhOkhA) us; we have dug up all the places around
the tree; we have become tired of digging, but we are not able to find the
gemstone’. Gopal Bhand started laughing, and he said – ‘I said that the
gemstone is where the moon shines overhead; it is indeed buried in your head –
and not in the Earth; it is in your head’.
That sukhdh maNi is in your
consciousness (caitanya); it is in your witness (sAkshI); one who has known the
witness, becomes happy (sukhI).
Janaka said - ‘Neither I am
the body (SarIr) nor the body is mine (mErA); I am not even a living being
(jIva) (jIvAtmA); definitely (niScaya) I am consciousness (caitanya); this was
(so far) my bondage (bandha) that I had wish (desire) (icchA) to live (jInA)’.
The only bondage of (in) life
is that we want to live. This is indeed very surprising. You might have seen –
person with broken leg, and still begging, by dragging (ghisaT) himself; person
with broken hands, in the deathbed (maraNAsanna), yet, he wants to live. Do not
think that if you were in his place, you would commit suicide (AtmahatyA); it
is not that easy (AsAn). The obsession (mOha) to live is so deep, that man wants
to live under any circumstances; he becomes reconciled (rAzI) for any situation.
Some people commit suicide – what about them? Those who commit suicide, they do
so due to desire (AkAnkshA) for life; no one wants to commit suicide for dying.
People have conditions (SartE) for living; somebody says – ‘I will live only if
I have a crore of rupees’; if he becomes insolvent (dIvAlA) – he had lost
(khisak) a crore of rupees – he says – ‘what is the use (sAr) of living?’ His
condition (Sart) for life has become false; he had chosen a certain (khAs)
method for living, but that was not possible any longer; he says ‘I will die’.
He dies because of some specific condition of his life (has not been
fulfilled). Somebody says – ‘I will live only with some woman, if not I will
die’. Some woman says– ‘I will have him (someone) only as husband; otherwise, I
will die’. These are not talks of dying – these are all insistence (Agrah) for
living. One becomes ready even to die, if one is not able to live the way he
wants. In order to live, people are ready to die.
If suicide does really
happen, it is only for some Buddha, some Janaka, some Ashtavakra, some Mahavir.
They are doing proper suicide, because, thereafter (suicide), there is no birth
for them. Dying for the purpose of living is something different – but, they
(Buddha et al) do not want to live even for the sake of living. They understand
that the desire for life (jIvEshaNA) is a deception (dhOkhA).
Understand this – when it is
seen through the ‘eyes’ of samAdhi, through the ‘eyes’ of meditation (dhyAn),
then it becomes clear that, indeed life (jIvan) ‘is’ (hai) (already there);
this (life) can never be ‘is not’ (nahIn). It is a matter of sheer madness
(pAgalpan), that you desire that, which you already are. It is like this this –
you are asking for wealth, which you already have; you are begging for that,
which you already have – you keep wandering (bhaTak) everywhere. The day it
becomes clear, the day the ‘true (vAstavik) life (jIvan)’ becomes clear, that
very moment, desires vanish. When you are associating your life with something
wrong (galat) – someone associates his body, and says - ‘I am the body’ - then
problem (aDcan) arises, because, the body will die tomorrow; due to the fear of
death of body, desire for life (jIvEshaNA) will arise.
I have heard an ancient
Tibetan story – two owls (ullU) came and sat on a tree; one (owl) had a snake
in its mouth – that was its meal, it was preparing for morning meal. The other
had caught a rat. They both of sat side by side in the tree – one having snake
and the other rat. The snake saw the rat; it forgot that it is in the mouth of
owl and its death is near; it started salivating (ras-dhAr) – it (snake) forgot
that it is in the mouth of death; it was caught in the desire for life. When
the rat saw the snake, it started shivering (kamp). Both the owls were
astonished (hairAn). One owl asked the other – ‘Brother, have you understood
this secret?’ The other replied – ‘Indeed, I have understood; the desire
(icchA) for relish (jIb), juice (ras), taste (svAd) is so pronounced (prabal)
that even if death is standing at the door, one does not notice it. I also
understood that fear is greater than even the fear of death. Death is standing
in front of it, yet the rat is not afraid of it (death), but is afraid of
attack by snake’.
We are not afraid
(bhaya-bhIt) of death; we are afraid of fear (bhaya). The greed of taste, of
sense organs, and desire for life are so profound (pragADh) that even while death
is standing (in front) all the twenty-four hours, we do not notice it; we are
blind (andhA).
One who has bound himself
with the body, will have problems (aDcan), because, no matter how much you try
to disprove it (jhuThlAnA), how much you explain (samajhAnA) it away, the fact,
that the body is bound to die, cannot be forgotten (bhulA). Daily someone is
dying – how much can you close your eyes (Ankh curAnA)? How can you escape from
this fact (tathya) that death is there? Every day, a pyre (citA) is being
decorated (sajtI); every day, people pass by uttering ‘rAm nAm satya hai’; we
have made all sorts of arrangements (upAy) so that we do not come to know of
death. We have located the cremation ground (marghaT) outside the village,
whereas, it should be inside the village, so that everyone comes to know of
death; if a dead body is cremated, the whole village should come to know; but,
when the dead body is taken (to cremation ground) women close the door and take
their children inside the home saying – ‘someone has died, come inside’. Do not
see death!
(Translator’s note – ‘rAm nAm
satya hai’ – it is a chant, meaning that ‘the name of Lord (Ram) is the
(ultimate) Truth’ – chanted by those accompanying the dead body to the
cremation ground.)
We do not talk much about death, we do not
even discuss (carcA) it. Even those, who go to the cremation ground, taking the
dead body, talk of other subjects sitting there (in the cremation ground).
Here, the body is burning and people talk of films – which film is running –
talk of politics – which leader is likely to win, and who is losing, whether
there will be election or not, and thousand other matters, while the body is
burning. These are all tricks (tarkIb) – tricks to close (DAl) the curtain
(pardA) – let the body burn, someone else has died, not us. We express sympathy
(sahAnubhUti) on someone’s death – that is also a trick. To whom you are
expressing sympathy? You are also standing the same line (queue); one got out,
and the line moves ahead, and death has come closer – your number (turn) is
approaching; you will reach the counter (khiDkI) shortly (jaldI). But, we say –
‘it is sad (burA huA), the poor man has died’. But we are rearing (pAltE) a
deep delusion (bhrAnti) inside us, that someone else has died, not me; always, someone
else dies. But, no matter how many tactics (upAy) we adopt, it is a fact
(satya) that life (jIvan) will not, always, be with the body (SarIr). No matter
how much you prolong (lambAO) (life) – live for a hundred years – two hundred
years, three hundred years – what difference (Fark) will it make? Some day or
other, science will find some means (vyavasthA) for man to live for long. But,
still, what difference will it make? You can push death a little back, but it
will still be there; you may push it back, but it will not go away; the body is
bound to fall.
We crave (AkAnkshA) for life,
fearing fall of body, so that we can continue to remain. In this desire for
life, we accumulate wealth, attain status (position) (pad) and create all sorts
of illusions (bhrAnti) - that only others die, not me. We secure ourselves
against all odds, yet, death is inevitable. One who has attached himself to the
body, no matter how many deceits he indulges in, they will remain deceits only;
beyond the screen of deceits, death remains visible relentlessly. The more we perceive
death, the more we develop craving for life (jIvEshaNA), we strengthen our hold
on life so that it (life) may not slip away (chUT).
Janaka came to know, that day
– what a fun (mazA) that we can never die, we are immortal, we are children
(putra) of immortality (amRta)! We have considered ourselves one with the body,
one with life-breath, one with the mind - that is why there is death. If we
perceive ourselves beyond these (body, life-breath and mind), then where is
death? Where is death for witness? Where is death for consciousness (caitanya)?
There was only one bondage (bandh) – we had desire for life.
‘I am not the body, and body
is not mine’ – this so called (tatha-kathit) life (jIvan) which is seen – I am
not that. I am only (hi) consciousness (cit); I am definitely (niScit rUp sE)
consciousness (caitanya).
ayamEva hi mE bandha AsId yA
jIvitE spRhA – ‘My only one bondage (bandh) is this – that I had desire
(spRhA), ambition (AkAnkshA) for life. Now I have realised (jAn) that I am
myself (svayam) life (jIvan) – desire for life was indeed madness (pAgalpan). I
am the Emperor (samrAT), it was futile (vyarth) of me to become a beggar
(bhikhArI)’.
ahO
bhuvanakallOlairvicitrairdrAk sumutthitam |
mayyanantamahAmbhOdhau
cittavAtE samudyatE || 2 : 23 || 43 ||
‘It is astonishing (AScarya)
that, in me (mujhmE), whose form (rUp) is that of infinite (ananta) ocean
(samudra), as soon as (SIghra) the wind (havA) of (the form of) mind (citta)
arises (uThnA), waves (tarang) of (the form of this) strange (vicitra) World
(jagat) are born (paidA)’.
Janaka says - It is
surprising to know (jAnkar) that – like a draught (tarang) of wind (havA),
raises waves (lahar) in a calm (Santa) lake (jhIl), similarly, draught of mind
(citta) (mind-wind), raises thousands (hazAr) of waves in my quiet AtmA; these
are not my waves; they arise because (kAraN) of the draught of mind-wind.
And what kind of strange
(vicitra) dreams (sapnE) arise! What kind of illusion (mAyA) (illusory
appearances), obsession (mOha) and greed (lObha), webs of deception (jAl) are
created! And, when we get used (accustomed) (abhyAs) to these webs of deceit,
it becomes very difficult to get out.
I have a heard that there was
a Greek (yUnAnI) musician (sangItajna). When someone approaches him to learn
music, he used to ask – ‘have you already learnt music elsewhere? Are you
already knowledgeable about music?’ If the person says that he does not know
anything about music, he used to take only half of (normal) fees. If somebody
says that he knows some music, then he used to charge twice the fees. Two
persons came together (to learn music); one was a blank sheet of paper (kOrA
kAgaz) and another was a famous (khyAtimAn) musician, he knew much about music
and was a skilled (kuSal) musician. And when that Music Teacher said – ‘for one
who does not know anything about music, the fees is half, and for you (who
already knows music), the fees is double. Then, the second person asked – ‘why
this injustice for me? What is the reason? What does it mean?’ Then the
musician (teacher) said – ‘the meaning is simple (sIdhA) – the one, who does
not know any music, is only to be taught music; but for you, who already knows
music, I have to make you forget what you already know – I have to erase that
knowledge – and then only you will be able to learn’.
In the World (saMsAr), our
real (aslI) question is only one – how to forget those things which we have got
used to (practised) (abhyAs), through many lives - some (of them) wrong things,
learnt with such intensity (pragADtA), that they pose real problem. We have
learnt very deeply that ‘I am the body’. The language (bhAshA), society
(samAj), mass (groups) (samUh), traditions (rituals) (saMskAr) – all these arise
from this notion (I am the body).
We feel hungry, and say – ‘I
am hungry’. Think of it. If you say this sentence like this – ‘I notice that
the body feels hunger’ – then, you can see how big the difference is. When you
say – ‘I am hungry’, you are proclaiming (ghOshaNA) that you are the body. When
you say – ‘I notice – I know - that the body feels hunger’, then, you actually
say – ‘my body is different from me – I am the knower, the seer (drashTA)’.
When someone abuses (gAlI)
you, your mind gets disturbed (undulated) (tarang). Then, if you say – ‘I got
angry (krOdh)’ – you are saying it wrong. You should say only this – ‘I notice
that the mind has got angered’. You are not mind itself – you are the one who
sees anger arising in the mind. If you are mind itself, how would you ever know
that you got angry, because, if you (the mind) have ‘become’ angry, then, who
is there to know?
If you are the body, you will
never come to know that you feel hungry, because, you have ‘become’ hunger;
then who is there to know? In order to know, there must be some gap (FaslA).
The body feels hunger; you come to know that the body is feeling hunger – it
becomes known inside you. You are just (mAtra) consciousness (bOdh).
If our language (bhAshA) is more scientific
(vaijnAnik) and spiritual (dhArmik), if our traditions are (oriented) towards
consciousness (caitanya) – and not towards the body – a lot of problems will be
over.
mayyanantamahAmbhOdhau
cittavAtE praSAmyati |
abhAgyAjjIvavaNijO jagatpOtO
vinaSvaraH || 2 : 24 || 44 ||
‘In me (mujhmE), whose form
(rUp) is that of infinite (ananta) ocean (samudra), when the draught (havA) of
mind-wind (citta), becomes quiet (SAnt), the boat (naukA) form of World (jagat)
belonging to jIva (jIvAtmA) whose form is that of a merchant (vaNik),
unfortunately (abhAgyAt), meets destruction (nashTa)’.
When the draught of mind
(mind-wind) becomes quiet, the waves subside (khO) and the lake of awareness
(cEtnA) becomes silent (maun), therefore, the boat of jIva, the merchant, meets
destruction – ‘jagat pOtaH vinaSvaraH’. That very moment, this boat of the
World, is lost – as if one was dreaming (svapnA) – which never was (real) – as
if it was only a thought, an illusion (bhram).
Therefore, there is just one
thing to do – quieten the wind of mind. In this regard, the view (dRshTi) of
Ashtavakra and Janaka are very revolutionary – as I have stated again and
again. Yoga emphasises as to how to quieten the wind of mind – it will detail
the process (prakriyA) – citta vRtti nirOdhaH - restrain (nirOdh) modifications
(vRtti) of mind (citta); it says – ‘yOgaH citta vRtti nirOdhaH’. How to
restrain the modifications of mind? Practise self-control (yama), observances
(niyama), abstinence (saMyam), postures (Asan), breath-control (prANAyAm),
withdrawal (pratyAhAr), concentration (dhAraNA), meditation (dhyAn), absorption
(samAdhi). Then only, the wind of mind will become quieten.
In this regard, the views of
Ashtavakra and Janaka are very unique (anUThi). What do they say? They do not
ask you to do something, because by ‘doing something’, more mental waves
(tarang) will arise, only troubles increase. By ‘doing something’ there will be
more disturbance of waves. There is no question of ‘doing something’ by you;
you just watch (dEkhO) – do not do anything.
mayyanantamahAmbhOdhAvAScaryaM
jIvavIcayaH |
udyanti ghnanti khElanti
praviSanti svabhAvataH || 2 : 25 || 45 ||
‘It is astonishing (AScarya)
that, in me (mujhmE), whose form is that of infinite (ananta) ocean (samudra),
the wave of jIva (jIvA of the form of wave) arise, according (anusAr) to its
nature (svabhAva), dash (laDtI) against other (waves), play (khEltI) with
(other waves) and then subside (laya)’.
‘According to their nature’ –
this is key (kunjI). All these happen according to their nature. Neither you
can quieten (SAnta) nor disquieten (aSAnta) them (waves). Do not come in
between (intervene) (bIc), let it happen (honE do). You just remember (smaraN)
this, that you are witness (sAkshI).
You went to see some movie.
You sat down for watching the movie, it became dark (andhErA), and the movie
started (projecting) in the screen (pardA). If you can remember this much –
that you are the witness (sAkshI), that the pictures projected on the screen,
are just play (khEl) of light and shade (dhUp-chAyA) – then the story (kahAnI)
will not influence (prabhAvit) you. If someone commits murder (hatyA) (in the
movie), you will not be disturbed (vicalit).
Have you seen – when there is
a murder in the film, people sit erect (rIDh sIdhI), as if something is really
happening. If someone is killed, people have tears in their eyes, and take out
their kerchiefs (to wipe tears). There is darkness (in the theatre); therefore,
it is alright. They wipe their tears and put it (kerchief) back in the pocket.
Peoples’ kerchiefs become wet while watching movies. Only when the kerchief is
wet, they consider the movie to be nice. The practice of weeping is so ancient,
that we consider something amazing has happened, only when someone makes us
cry. People begin to laugh, cry.
Have you seen – there are
only shadows (chAyA) that are moving; there is nothing in the screen. But the
shadows fasten (jakaD) us, and we start swinging (DOl) along with it (shadows)
– one might get angered (krOdh); love (prEm), passion (vAsanA), excitement
(uttEjanA) might arise – everything could happen, but there is nothing on the
screen, yet, you forget it.
You have to rectify (sudhAr)
that error (bhUl), nothing else is to be done. You do not hasten to tear of the
screen, or hurry behind (to the projector room), to break the projector or ask
them (the operator) – ‘stop the joke (of movie), it is just a play of light and
shadow; why are you troubling people? So many people are, unnecessarily (nAhak)
in tears; life is enough for weeping; stop it’. You do not do it. There is no
need for that; let the screen be there for those who want to weep. Do not
create obstacle for those who are eager (utsuktA) to weep, who have come (to
see the movie) to weep by paying money. Let them play, who want to (play). You
just understand this – that you are only a witness, and all these things are
happening on the surface (Upar Upar).
AScaryaM mayi ananta mahAmbhOdhau
jIva vIcayaH udyanti
ghnanti khElanti ca
svabhAvataH praviSanti
Let these waves play; let
these waves arise; let these waves dance. As they arose naturally, they will
also subside naturally. You just relax (stand aside) (kinArE baiTh) in the
manner (spirit) (frame of mind) (mood) (bhAva) of witness (sAkshI).
In the view of Ashtavakra,
there is no Yoga, there are no methods to be applied – take a straight leap
(chalAng); you just keep watching. If anger (krOdh) arises, let it, because it
is natural (svabhAva); if passion (kAm) arises, let it, because it is natural.
You just remain a witness; do not get distracted (vicalit) from (being)
witness; your witness should not shake (kamp) – let everything else be shaking;
let the whole world be enveloped by storm (tUFAn) – you stand as witness in the
midst of storm.
Mulla Nasruddin was on a sea
journey. The vessel (ship) was about to sink (DUb), because there was a great
storm. People started running helter-skelter; women were wailing; dogs were
barking; children swooned. All the passengers gathered on one side. The owner
was shouting, he was trying to handle the situation; the Captain was shouting;
the oarsman (mallA) were trying hard; it became very chaotic (arAjaktA). Only
Mulla was standing peacefully, watching people. Finally, one person could no
longer hold himself (seeing Mulla). He asked Mulla – ‘Are you human or a stone
(patthar)? Do you think this is some game? This ship is sinking. All these
people are going to die’. Mulla responded – ‘What difference does it make to
me? Is it my ancestral property?’
He is telling it correctly – there was no
personal stake for him. A time comes when things are happening, and you are
aware; but, (you have the attitude of) ‘what is my personal stake? Is it my
ancestral property?’ You are standing away as witness. Then, even in the midst
of a storm, you have found a place of peace; then you have reached your core
(centre) (kEndra).
Transformation (rUpAntaraN)
of perspective (dRshTi) is not a method (sAdhan). Ashtavakra and Janaka are
telling something new. They say – ‘you keep sitting on the bank (of river);
this river in which, so much waves are arising, they will subside (become calm)
(SAnt) of their own; this river which is so dirty, will automatically settle
down (SAnt). If you jump into the river, to try to calm it, more waves will
arise.
Have you seen – when you make
effort to become calm, you become even more agitated (aSAnt).
Often, people come to me – I have seen in my
experience - those whom you call ‘worldly (sAmsArik) people’, they are more
calm than those who are spiritual (religious) (dhArmik). Because, for worldly
people, the World is the only worry (cintA) – it is true that there is unrest
(aSAntI), but the religious people have a new unrest – they want to become calm
(SAnt). They not only have normal problems (aSAnti), in which common (worldly) people
are busy – a home, house, household, shop, market, success and failure – all
these things are there; but there is a new disease (rOg) – they want to become
calm. At least this disease is not there with Worldly person. He (Worldly
person) says – ‘there is disquiet, so what?’ His disquiet is not so fearsome
(bhayankar) compared to the disquiet of this (religious) (dhArmik) person – who
wants to make it quiet.
When you go to temple, and
sit down for performing worship (pUjA), for prayer (prArthanA), for meditation
(dhyAn) – at that time, you become even more disquiet (aSAnt). You do not
become so agitated (disquiet) even in your shop or in the market. What is
happening? You got into the river, you are making effort (cEshTA) to quieten
the waves. Because of you effort, more waves will arise. Kindly (kRpA karkE)
sit down on the bank.
There is a mention in the
life of Buddha, which I liked very much. Buddha was going through mountains
(pahAD). It was sunny (dhUp), he felt thirsty (pyAs). He said to Anand (his
disciple) – ‘Anand, go back; we crossed a stream (jharnA) some two miles back;
bring water from there; I feel thirsty’. He (Buddha) was resting underneath a
tree. Anand goes back with his begging bowl (bhikshA pAtra). When he reaches
the stream, right then, some bullock carts were crossing through the stream
from the opposite (sAmnE) direction; and the complete water had become dirty;
it had become muddy – dry leaves and rotten leaves were floating; that water
was not fit for consumption. He returned back and said to Buddha – ‘that water
is not fit for drinking; there is another river ahead of us – some four or five
miles ahead - we are going there; I will bring water from there for drinking;
you take rest. Or if you want to come with me, let us go; but the water of
stream (behind) is not drinkable.
Buddha was persistent (zid); he said – ‘you go
back and bring that water’. When Buddha told, he (Anand) could not even refuse
(inkAr). He went again, hesitating (jhijhak), as the water was totally not drinkable.
But when he reached there, he found that water had become clean (svaccha).
During the time of his (Anand) going and coming back again – the dirt had
settled down, the mud had gone, the leaves had gone; the stream (water) had
become crystal (sphaTik) clear. He was much astonished. Then, he understood
(dikhAyi) the meaning of Buddha’s persistence. He filled water in the bowl and
came back dancing. He placed the water at the feet of Buddha; he bowed his head
and said – ‘you have given the very correct formula (sUtra); this is the state of
my mind (citta daSA); you did it right by sending me back. On the way, I was
thinking that, if the water is not clear (clean), I would get into the stream
and remove the dirt somehow, and then fill water. If I had indeed got into the
water, it would have become dirty again. Only because of bullock carts getting
into the stream, the water became dirty. But, I stayed on the bank and the
water became clear. Nobody quietened it; it became quiet of its own’.
‘It is astonishing (AScarya)
that, in me (mujhmE), whose form (rUp) is that of infinite (ananta) ocean
(samudra), the wave of jIva (jIvA of the form of wave) arise, according
(anusAr) to its nature (svabhAva), dash (laDtI) against each other, play
(khEltI) with one another, and then subside (laya)’.
‘svabhAvataH praviSanti’ – Of
their own nature (svabhAva), everything is made (created) (bantA), get
destroyed (miT), and vanish (khO). You stand aside as a witness – just watch
standing there.
I have heard – once, a
person, who relates ancient scriptural stories (paurANik), was telling some
story. He was explaining (samajh) the villagers – ‘fear sin (pAp), avoid (escape
from) (bacO) sin, fight (laDO) sin’ – as all the so called ‘religious minded’
(dhArmik) people say. A mad-looking (pAgal-sA) renunciate (sanyAsi) was also
sitting there; he stood up and said – ‘silence; stop this nonsense (bakvAs);
get drowned (dUb marO) in sin’. He walked away after telling this. The story
teller was astounded (saktE), but the villages told him – ‘do not worry,
continue the story; this man is mad; we know him; do not take his words into
account’. But, the paurANik had been afflicted (by the words of the sanyAsi).
The man (sanyAsi) told – ‘get drowned in sin’ - to get drowned in sin? He
stopped story telling. He thought – ‘there is some merit (khUbI) in what he
says’. He felt undulated (disturbed) by him. That man had a sparkle (camak),
there was shine (dIpti) in him; he is not mad; this man could be a realised
person (paramahans).
That paurANik left story
telling then and there, and ran after that mad man. After some two miles, he
found him; he was sitting under a tree. That paurANik told – ‘Maharaj! Please
also explain (vyAkhyA) the formula which you gave me – ‘get drowned in the
sin’. Please explain it; please do exposition (bhAshya); you have placed me in
difficulty (quandary) (muSkil). Then the mad sanyAsi told – ‘listen; a person
went to a guru and said – ‘I want to become calm (SAnt)’. Then the guru told
him – ‘you will become calm in three or four days; repeat this chant (spell)
(mantra) daily for five or six times, but remember, that when you chant, do not
remember (smaraN) monkey (bandar)’. He (guru) promised that he will become
alright in three or four days; but three years went by (guzar); he was
desperate (marA jA rahA), he was still struggling, but it was of no use;
whenever he chanted, he would think of (smaraN) of monkey also.
Then, the mad sanyAsi told
him – ‘the matter (kissA) is over, get lost’. From the next day onwards, the paurANik
was telling story again to the villagers. But this time, he told – ‘neither
fight (laDO) sin, nor be afraid (DarO) of sin, nor run away (bacO) from sin –
just keep watching (dEkhO)’.
By fighting, the man was
actually fighting with monkey from coming to his mind. With whatever you fight
(with), that will surely come (to mind). Your fight itself will become an
attraction (AkarshaN); in the person, who fights against sexual desire (kAm
vAsanA), only sexual desire will arise; when one fights against greed, only
greed will arise; when one who fights with anger, he will become more angry;
because, whatever you are fighting with, its memory (smaraN) will always be
there.
Have you noticed – whom you
want to forget (bhUlnA), you will not be able to forget, because, even for
forgetting, you have to remember again and again (that you have to forget), and
in that process, the remembrance (memory) remains. If you want to forget
someone (something), how to do so? In the effort to forget, the memory will
become more intense (strong) (saghan). Has anyone forgotten by trying to
forget? Has anyone succeeded by fighting?
One must understand correctly
(ThIk) this paradoxical (virOdhAbhAsI) rule (niyam) of life (jIvan) – ‘with
whomsoever (whatsoever) you fight, you will lose by it; do not fight; struggle
(sangarsh) is not the formula for victory; just sit down and keep watching. If
the monkey is jumping, let it be; they will go away by their own nature. If you
do not take (undue) interest (utsukta), they (the memory) will not knock at
your door (of mind) again and again. If you take interest – either for (paksha)
or against (vipaksha) – then, friendship (dOstI) (with it) has begun.
That person who is chanting
(mantra) also thinks, that monkey should not come to mind. Probably (SAyad),
before chanting the mantra, monkeys never came to one’s mind. Have they
(monkeys) ever come to your mind? You try this – just select any mantra – Ram
Ram Ram – and try that monkey should not come to mind; only monkeys will come
to mind – even Hanuman will come behind them; he (Hanuman) will come with a
horde of monkeys – the whole army of them will come; but before that (chant),
it never happened so.
Your opposition (virOdh) is
indeed your declaration (ghOshaNA) of your interest in it (ras). Do not fight,
otherwise, you will lose (hArOgE).
Understand (samajhO) the
importance (mahattA), the glory (mahimA), the weight (garimA) of this formula
(sUtra). Whatever is happening, neither it started with your consent (pUch
kar), nor there is any reason (kAraN) for it to cease (band) with your consent;
whatever is happening, has always been happening – you just keep watching; and
in this (attitude) itself, a revolution (krAnti) takes place.
There are two kinds of people
in this world – one is enjoyer (indulging in sensual or worldly pleasures)
(bhOgI), and another is ascetic (yOgi). Enjoyer says – ‘whatever is happening,
may it happen more forcefully (jOr)’. And the latter (yOgi) who says –
‘whatever is happening, may it not happen at all. Both of them are struggling
(sangharsh). Yogi says – ‘it should not happen’ – as if it were in his control
(bas), as if it all began with his consent, as if it is in his hands (capacity)
(to make it not happen).
The enjoyer says – ‘may it
happen more forcefully, and abundantly (zyAdA); I (normally) live for a hundred
years; may I live for two hundred years; I got a woman, may I get a thousand
women; I have a crore of rupees, may there be twenty crores with me’. Enjoyer
says – ‘may it happen more forcefully’; he also thinks that things are
happening with his consent, with his permission (anumati), because of his
ambitions (AkAnkshA).
The illusion (bhrAntI) of
both is same (Ek); they both are standing opposing (viparIt) each other –
standing back to back (pITh karkE); but, the illusion of both is same. The
illusion is this – both of them think that the World is going on with their
permission – whether to intensify (baDAnA) or to diminish (ghaTAnA).
Mulla Nasruddin became
hundred years old; therefore, newspaper reporters (akhbAr navIs) came to
interview him – a person had become hundred years old! They came to ask him –
‘what is the secret (rAz) of your health (svAsthya); even now, you are moving
about (caltE FirtE); you seem happy (contented) (prasanna-cit); you have no
diseases (bImArI); what is your secret?’ Mulla replied – ‘my secret! I have
never consumed liquor (SarAb), never smoked (dhUmrapAn); I have lived (my life)
as stipulated (niyam) – I go to sleep and get up as stipulated; restraint
(saMyam) is the secret of my life (longevity) and health’. He was just telling
this, when in the adjoining (bagal) room, there was noise of almirah falling
down, and they (reporters) were astounded. They asked him (Mulla) as to what
was happening. Mulla replied – ‘he is my father; it seems that he has come
(home) after consuming liquor’.
Someone lives for a hundred
years, and he thinks that – ‘I have not consumed liquor, that is why I have
lived hundred years’; but his father has come home after consuming liquor and
tumbled almirah.
If some Jain lives long, he
thinks that he has lived more because of vegetarian diet (SAkAhAr). But if some
non-vegetarian (mAmsAhArI) lives long, he thinks that it is because of
non-vegetarian diet. Even people who smoke, live long. People live long only on
leafy vegetables (sAg-sabji); there are those who never touched (consumed)
leafy vegetables, they also live (long). In whatever manner (Dang) a person
lives, he thinks that it has happened (lived long) due to his control
(restraint) in life.
Nothing is happening because
of your ‘doing’ – you are not the ‘doer’. Neither anything happened because of
your ‘doing’, nor anything is happening, nor anything will happen. Sometimes,
by coincidence (saMyOg) – a cat (billi) crossing (one’s) path (bhAg) - one starts
sneezing (chInk TUTnA) – that is a mere coincidence. Sometimes, it happens,
that whatever you wanted (desired), that happened – it was (in any case) bound
to happen; even if you had not wanted, it could (would have) happen (happened).
An old woman was living in a
village. She became annoyed (nArAz) with the people of the village. She said –
‘you will roam about (bhaTaK) in darkness’. The villagers asked as to what she
meant. She said – ‘I am leaving this village, taking my cock; neither there
will be cock, not its crowing, and the Sun will not rise; you will all suffer
in darkness. Have you not seen that only when my cock crows, the Sun rises?’
That woman went away from the village angrily; she was very happy (prasanna)
because, in the other village, the Sun rises. There, the cock was crowing, and
she was very happy that the previous village people would be suffering in
darkness. The Sun rises in that (previous) village also; the Sun does not rise
because of crowing of cock – the cock crows, because of (impending) Sun-rise.
The World does not function
(caltA) because of you – you are not the master (mAlik), neither you are the
doer (kartA); all these (notions) are just ego (ahaMkAr) and illusion
(bhrAnti). Enjoyer also has ego and yogi
also has ego. Only he, who is beyond (pAr) both, relishes (cakhA) the essence
(ras) of spirituality (adhyAtma) – who is not an enjoyer or an ascetic (yOgi).
‘It is astonishing (AScarya)
that, in me (mujhmE), whose form (rUp) is that of infinite (ananta) ocean
(samudra), the wave of jIva (jIvA of the form of wave) arise, according
(anusAr) to its nature (svabhAva), dash (laDtI) against each other, play
(khEltI) with one another, and then also subside (laya)’. And, I am only
watching, I am only watching, and I am only watching!
Poem of Osho (Meaning not
available)
रंग—रहित
ही सपनों के चित्र
हृदय—कलिका मधु—से सुकुमार।
अनिल बन सौ—सौ
बार दुलार
तुम्हीं ने खुलवाए
उर—द्वार।
और फिर रहे न एक
निमेष
लुटा चुपके से सौरभ—भार।
रह गई पथ में बिछ
कर दीन
दृगों की अश्रु—भरी
मनुहार!
मूक प्राणों की विकल
पुकार!
विश्व—वीणा
में कब से मूक—
पड़ा था मेरा जीवन—तार!
न मुखरित कर पाईं
झकझोर
थक गईं सौ—सौ
मलय—बयार।
तुम्हीं रचते अभिनव
संगीत
कभी मेरे गायक! इस
पार
तुम्हीं ने कर निर्मम
आघात
छेड़ दी यह बेसुर
झंकार।
और उलझा डाले सब
तार!
‘Everything is happening
naturally (of its own course) (svabhAva sE)’ – say so; or say ‘the Lord
(prabhu) is doing everything’.
The language of a devotee is
– ‘paramAtmA is doing (everything)’; the language of one given to knowledge
(wise man) (jnAnI) is that ‘everything is happening naturally’. You may select
any language which is pleasing (prItkar) to you – it is only matter of
difference (bhEda) of language. One thing is true, that you are not the doer
(kartA) – either it is nature (svabhAva) or paramAtmA – you are not the doer;
you are only a seer (drashTA); you only watch (dEkhnEvAlA).
Poem of Osho (Meaning not
available)
प्राण के निर्वेद
का लघु तोल है यह
शांति की परिकल्पना
का मोल है यह
यह समुज्ज्वल भूमि
का समतल किनारा
यह मधुर मधु—माधुरी
रस घोल है यह
यह वही आनंद चिरसत्य
सुंदर
और उस आलोक का लघु
दीप पावन
यह हृदय का हार हीरक
वैजयति
और जीवन का मधुरतम
सरस सावन
यह अभय का द्वार
धीरज अमिट साहस
यह परम उस सत्य की
पहली झलक है
और अखिल विराट को
पहचानने की
यह हृदय की जागरित
पहली ललक है
और मेरा कुछ नहीं
सत्यानुभूति
मैं, यह
देह,
तेरा
और मेरा
आज तक जो घेर कर
मुझ को खड़ी थी
यह उसी काली निशा
का है सवेरा।
यह परम उस सत्य की
पहली झलक है।
साक्षी का थोड़ा सा
अनुभव,
सत्य
की पहली झलक है।
यह परम उस सत्य की
पहली झलक है
और अखिल विराट को
पहचानने की
यह हृदय की जागरित
पहली ललक है
Become sight (darSan) a little (thODA), seer
(drashTA) a little, and witness (sAkshI) a little. Watch a little as to what is
happening; do not have any ambition (AkAnksha) to modify (make difference)
(bhEd karnA) in it. Neither say – ‘may it be this way’, nor say – ‘may it be
that way’. Do not demand (seek) (mAng) anything; do not desire (cAhO) anything.
You just see (watch) the way it is. Krishnamurti (JK) says – ‘that which is’ –
you see things, the way they are; do not try to do otherwise (anyatA).
Poem of Osho (part of the
previous poem) (meaning not available)
और अखिल विराट को
पहचानने की
यह हृदय की जागरित
पहली ललक है
और मेरा कुछ नहीं
सत्यानुभूति
मैं, यह
देह,
तेरा
और मेरा
आज तक जो घेर कर
मुझ को खड़ी थी
यह उसी काली निशा
का है सवेरा।
The witness (witnessing) is
the dawn (savErA). Doership (kartA) and enjoyer (bhOktA) are dark (andhErI)
nights (rAtrI). Till you feel (lagtA) that you are ‘doer-enjoyer’, you will
loiter in darkness. The moment you wake up (jAgE), the moment you awaken yourself,
the moment you uphold (protect) (samhAl) your inner (bhItar) lamp (light)
(jyOti), the moment you call out (pukAr) the witness, that very moment, it is
revolution (krAnti); that very moment is the dawn.
Hari OM Tatsat
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