Monday 25 April 2022

Pravachan - 27 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 7 Oct 1976

Pravachan Audio link – Soundcloud –

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

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-27/

(Pravachan No 26 is a Question and Answer session. All even numbered pravachans are Q&A sessions. Therefore, these have been left out for the time being – these will be taken up after completion of all expositions of Ashtavakra Gita)

ashTAvakra uvAca |

kRtAkRtE ca dvandvAni kadA SAntAni kasya vA |

EvaM jnAtvEha nirvEdAdbhava tyAgaparO(a)vratI || 9 : 1 || 83 ||

 

kasyApi tAta dhanyasya lOkacEshTAvalOkanAt |

jIvitEcchA bubhukshA ca bubhutsOpaSamaM gatAH || 9 : 2 || 84 ||

 

anityaM sarvamEvEdaM tApatritayadUshitam |

asAraM ninditaM hEyamiti niScitya SAmyati || 9 : 3 || 85 ||

 

kO(a)sau kAlO vayaH kiM vA yatra dvandvAni nO nRNAm |

tAnyupEkshya yathAprAptavartI siddhimavApnuyAt || 9 : 4 || 86 ||

 

nAnA mataM maharshINAM sAdhUnAM yOginAM tathA |

dRshTvA nirvEdamApannaH kO na SAmyati mAnavaH || 9 : 5 || 87 ||

 

kRtvA mUrtiparijnAnaM caitanyasya na kiM guruH |

nirvEdasamatAyuktyA yastArayati saMsRtEH || 9 : 6 || 88 ||

 

paSya bhUtavikArAMstvaM bhUtamAtrAn yathArthataH |

tatkshaNAdbandhanirmuktaH svarUpasthO bhavishyasi || 9 : 7 || 89 ||

 

vAsanA Eva saMsAra iti sarvA vimunca tAH |

tattyAgO vAsanAtyAgAt sthitiradya yathA tathA || 9 : 8 || 90 ||

 

अष्टावक्र उवाच ।

कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा ।

एवं ज्ञात्वेह निर्वेदाद्भव त्यागपरोऽव्रती ।। 9 : 1 ।। 83 ||

 

कस्यापि तात धन्यस्य लोकचेष्टावलोकनात् ।

जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः ।। 9 : 2 ।। 84 ||

 

अनित्यं सर्वमेवेदं तापत्रितयदूषितम् ।

असारं निन्दितं हेयमिति निश्चित्य शाम्यति ।। 9 : 3 ।। 85 ||

 

कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणाम् ।

तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ।। 9 : 4 ।। 86 ||

 

नाना मतं महर्षीणां साधूनां योगिनां तथा ।

दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः ।। 9 : 5 ।। 87 ||

 

कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः ।

निर्वेदसमतायुक्त्या यस्तारयति संसृतेः ।। 9 : 6 ।। 88 ||

 

पश्य भूतविकारांस्त्वं भूतमात्रान् यथार्थतः ।

तत्क्षणाद्बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि ।। 9 : 7 ।। 89 ||

 

वासना एव संसार इति सर्वा विमुञ्च ताः ।

तत्त्यागो वासनात्यागात् स्थितिरद्य यथा तथा ।। 9 : 8 ।। 90 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 8 Slokas are given as Chapter 9; but, according to the transcript of the Pravachan, all these are given sequentially (83 – 90) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

ashTAvakra uvAca |

kRtAkRtE ca dvandvAni kadA SAntAni kasya vA |

EvaM jnAtvEha nirvEdAdbhava tyAgaparO(a)vratI || 9 : 1 || 83 ||

 

Ashtavakra said – ‘When and for whom, actions (duties) done and not-done, and pair of opposites (dvandva), ever came to end (ever ceased) (ever extinguished) (SAnta)? Thus knowing with certainty (niScit), becoming indifferent (udAsIn) (nirvEda), remain desireless (intentless) (avratI) aimed at renunciation (tyAga-paraH)’. 

This is a precious (bahu-mUlya) Sutra. Try to understand each and every word correctly. ‘Done (kiyA) and not-done (ankiyA) actions (karma)....Man is bound, not only by actions done; he becomes bound by actions which he wanted to do. It makes no difference, whether (an action is) done or not done; if he desires to do (certain) action, then bondage is created (nirmit). Whether one (actually) steals (cOrI) or not – if it is done, then, it becomes a crime (aparAdha), but, if not done (after contemplating), then it becomes at least a sin (pApa). This is the difference between sin and crime. If one contemplates, then it becomes sin; (though) no one will be able to catch (you); no court, no law can prove (ThahrA) you to be a criminal; you keep contemplating, sitting in your house – to commit dacoity, to steal, to murder – who does not think so? Society (samAj) has no power (adhikAr) over thoughts (vicAr), until the thought turns into an action. Therefore, do not fall into the delusion (bhrAnti) that there is no sin in thoughts, because, if you thought, then you became a sinner in front (samaksha) of paramAtmA. You thought – this much is enough; you have fallen (patit). A wave of thought arose – it makes no difference, whether it became an action or not; the impurity (malinatA) has entered (pravishTa) inside you. If you do, it becomes a crime; if not done – (just) thought – even then, it becomes a sin. There are means to escape from (punishment for) crime (aparAdha); through law, court and police, some means (vyavasthA) can be found for escaping (from punishment) – they have been found. As many laws have been made, so many methods of escaping from the laws, have also been found. After all, that is the job of advocates (vakIl).

(Translator’s note – In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, ‘kRtAkRtE’ has been taken to mean ‘duties done and not done’. However, from the explanation of Acharya, herein, it cannot be taken to mean ‘duty’, because, no crime accrues from any duty done. However, that is beyond the scope of discussion here. Therefore, it has been translated as ‘actions done and not done’. The word ‘avratI’ has been translated as ‘desireless’ in the said book. However, as explained by Acharya, here, it denotes ‘vow’ – intent. Accordingly, it has been translated as ‘intentless’.)

The term ‘vakIl’ is that of Sufis – this has been mutilated (vikRt) very badly. The basic meaning of ‘vakIl’ is – one who is witness for you, in front of paramAtmA, that what you say is true. (Prophet) Muhammed is a vakIl. He will be witness for you, in front of paramAtmA, asserting (certifying) that ‘what this person says, is true’. But, strangely, the word ‘vakIl’ had a huge fall (patan). Now-a-days, whether (as an accused) you are true or false, that person, who can gather witnesses as proof, that you are (what you are telling is) true, is considered as a great advocate; in fact, the more false you are, he, who can gather such proof that you are true, is considered as greatest advocate (vakIl). If you are true, and the advocate proves that you are (indeed) true, then what is the value of such advocacy (vakAlat)? Who will call him advocate? In this World, we call that person an advocate, who can prove false as true, and true as false.       

‘vakIl’ was a Sufi word, and the meaning of the word was – ‘the preceptor (guru) (who) will be your advocate (vakIl); he will give proof (pramANa) before paramAtmA – ‘listen to my testimony (evidence) (gavAhI); this person is true (sac)’. Jesus said to his followers (anuyAyI) – ‘you need not be worried (ghabrA); in the last moments, I will be your witness (gavAh); have faith (bharOsA) in my testimony (gavAhI)’ – this is advocacy (vakAlat).

But, ordinarily (sAdhAraNataH), advocate (vakIl) means – one who says to you – ‘do not worry, whether you committed sin or told lies or stole, there is no need to worry; there is a method of escaping from the law’. Man cannot find such a law, from which there is no scope for escaping. Man makes (finds) laws; and man also finds ways for escaping from law. You may escape from the law, and big offenders (aparAdhI) often escape; only small offenders are caught. He, who does not have anyone to save him, gets caught. Those who have money, facility and wealth, escape from the law. Big offenders are not caught; great offenders become military commanders (sEnA-pati), political leaders; big offenders also become legends (itihAs purush); small offenders rot in the jails.

But, as far as thought is concerned, no one can save you. The moment you thought, you become fallen (patit). If it so happens that you think now, and you become fallen after many life times (janma), we would find some method (for escaping) – we might bribe (riSvat). But, there is no such method. Once you thought, you become fallen.  

You might have observed – when you think of getting angry, anger has already happened (risen) in your inside. You are on boil (ubal), you are on fire (jal), you get burnt (dagdha). Afterwards, it is another matter, whether you get angry or not. Inside you, you have already been singed, you have become injured. It happens even in the brooding stage (bhAva) itself. There is result (pariNAm) of anger in anger itself.

Therefore, there is no scope for deceiving paramAtmA. He has not kept the result away from the cause (kAraNa). If you put your hand in fire now, it is not that, you get burnt in the next life; the moment you put your hand, you get burnt. Even in this, man has found tricks (tarkIb). People say – ‘if you do (wrong) now, you will reap in the next life’. What a funny thing they say – ‘if you commit sin now, you will get the fruit in the next life’! (Therefore,) there is at least this much facility – ‘who has seen the next life? We will, in the meantime, earn some merit; we will find some means of escaping – we will perform worship, prayer, floral worship (arcanA); we will employ some scholar (pandit), priest (purOhit); we will build temple, we will donate, we will build chowltries (dharma SAlA) – we will do something; it is not going to happen now (that I will be punished now)’.

Scholars have explained to you that religion (dharma) is borrowed (debt) (udhAr). This cannot be, because (true) religion is as scientific (vaijnAnik) as science (vijnAn). If science is cash (nagad), then (true) religion cannot be borrowed. If we put our hand in fire, we get burnt now; we get singed then and there, even if we become angry, we get singed now; if we think bad, then harm has already been done. Man incurs sin through thoughts, and when the thought becomes action, then it becomes a crime. There are methods of escaping from crime, but if you had thought bad, it has already happened – there is no scope for escaping; whatever was to happen, has happened. (Translator’s note – the word ‘dharma’ is generally translated as ‘religion’, but, according to Acharya Rajneesh, this word means ‘righteous conduct’ or ‘righteousness’ based on Universal Laws. This topic whether dharma is borrowed or cash, has been explained by Acharya himself – please refer to blog ‘Kashi Patrika’ - धर्म: नगद या उधार’ – Therefore, I have amplified this word as ‘true religion’ - https://kashipatrika.blogspot.com/2018/06/blog-post_693.html?m=0 )

Ashtavakra says - ‘When and for whom, actions done (kiyA) and not-done (ankiyA), and pair of opposites (duality) (dvandva) – the struggle of (sangharshaNa) happiness (sukh) and grief (dukh) - ever came to end (ever ceased) (ever became quiet) (SAnta)?’

Have you ever seen such a person whose happiness and grief had become quietened? Mahavir, dies due to dysentery (pEcIs); Buddha dies due to food poisoning (vishAkta bhOjan) - poison spreading in the body; Jesus dies by hanging in the Cross (sUlI); Socrates (sukrAt) dies by drinking poison (zahar); Ramana (Maharishi) had cancer; Ramakrishna (Paramahamsa) had cancer. When and for whom, happiness and grief became quietened? Happiness and grief will keep coming – and so also thoughts (vicAr).

There can never be any relief (chuTkArA) from actions done and not done. How will you get relief? Traditional ascetic (sanyAsi) used to say – ‘we will just sit down; we will not do anything’. But sitting down is also an action. Many things can happen while sitting. When you are sitting, you breathe. Ask the scientist; he says – ‘in a single breath, millions of bacteria (jIvANu) die’. Therefore murder has been committed; violence has taken place. You may wear any number of masks (muh paTTi) – like ascetics (muni) of Terapanthi (a branch of Svetambar Jain) – it makes no difference. They (bacteria) will die by hitting the mask. You will, at least, open your mouth and speak – will you not explain (samjhA) to the disciples (SrAvak)? They (bacteria) will die in the warm air that comes out (of the mouth). You will eat food, drink water – you will keep doing something or other till the activities of life are there. With every activity, something or other is happening. With every activity, some violence is taking place. Life cannot be bereft of violence. You may run away, you may leave off all – but wherever you go, you will have to do something or other – you will at least beg.

 Actions will continue – it is an essential part of life. When the life comes to naught (SUnya), only then, actions will also become naught (SUnya). When you do something, some thought will also arise. When an ascetic feels hungry, will there not be thought of hunger? It should have been so with Mahavir also; otherwise, why would he go begging? Thoughts are natural (svabhAvik) – it will arise - ‘I feel hunger’. If there is a cinder (angArA) on the way, even Mahavir would have avoided it – he also will think – ‘there is cinder, if I set my foot on it, I will get burnt’. Even if you throw stone at Mahavir, at least his eyes will close (jhap); at least this much of thought will be there, this much of wave will be there - ‘a stone is coming, the eyes will get hurt; close the eyes’.

Thoughts will keep on arising, because thought is interlinked (anushanga) with life. Till the time one breathes, thoughts will keep on arising. What is the meaning of this? What is the meaning of ‘there is no means of man becoming quiet’? No, there is a method. In order to point out towards that method, Ashtavakra says – ‘first understand what methods will not help – running away, leaving everything will not work; escaping from action will not work; fighting against thought will not work’,

kRtAkRtE ca dvandvAni kadA SAntAni kasya vA | - ‘Tell me, Janaka, whose thoughts became quiet and when? Whose pairs of opposites (duality) (dvandva) became quiet and when?’

If there is life, there is duality (dvandva). If you are awake during day time, will you not sleep at night? Duality has begun – the twin (dOhrA) process (prakriya) has begun. If you strive (Sram), you will rest (viSrAm) also; if there is happiness, consequently, there will be grief also – like night follows day. After the night, again day follows. After every happiness, there is grief; after every grief, there is happiness – the chain (SRnkhalA) is linked. If you inhale, you will also exhale; otherwise, you cannot inhale again. If you exhale, you will also inhale – the duality continues.

All the activities of life are dualistic (dvandvAtmak). Man goes by two legs. For movement of anything, two are necessary. Birds fly with two wings – two wings are necessary for flying; if you snip off one wing, the bird will fall down. Cut off one leg, and the man will fall down. Life goes by duality. Whatever becomes non-dual (nirdvandva), it will fall down, that very moment. That is why, paramAtmA is not seen anywhere; all that is visible, is engulfed by duality. Where there is no duality, there is no view (seen) (dRSya) also – that becomes invisible. Life is but ‘that invisible (adRSya) becoming visible (dRSya)’. That is why Ashtavakra says – ‘When (dvandva) ever came to end (ever ceased) (ever became quiet) (SAnta)?’ Therefore, you do not fall into the confusion (uljhan) that these should be quietened.

People come to me and say – ‘there is a lot of anger in the mind; how to quieten it?’ I tell them – ‘do not fall into this problem; whoever has been able to quieten anger? You watch it like a witness – whatever is, so be it; as soon as you watch it so, the anger will start subsiding (quietening); but this quiet is very different. It does not mean that waves will not arise (in the mind); waves will arise, but you distance yourself from the waves. The waves will keep arising, but your identification (tAdAtmya) with the waves will cease. You will understand that these are my waves. When hunger arises, you will understand that the body is feeling it (hunger). Thoughts will arise – it arises in you and also in Mahavir. When it arises in you, you say – ‘I feel the pain’; but when it arises in Mahavir, he says – ‘Oh, the thorn has pricked the body’. When you die, the thought arises in you – ‘I am dying’; but when Ramana (Maharishi) dies, the thought arises in him – ‘final day has come for the body (din pUrE huE)’. Death is bound to come. It is the duality bound with birth (janma).

‘Thus, knowing with certainty (niScit), remain desireless (avratI) and intent on renunciation (tyAga-parAyaNa), becoming indifferent (udAsIn) to the World (saMsAr)’.

Every word is like Kohinoor – ‘Thus, knowing with certainty....’ – ‘knowing thus’ (EvaM jnAtvEha).

‘Knowing with certainty’ – what is the meaning of this? It is not (known) by listening, or by borrowing knowledge from someone, but by contemplating (avalOkan) about the life (jIvan) thus, by looking at the life thus – ‘how can duality come to end? How can the thoughts cease (samApta)? Waves keep arising on the surface (sataha) of the ocean, and they will continue to arise. There is so much of gust of wind; the Sun rises, clouds form, wind blows, storm arises – everything will keep happening on the surface (of the ocean). This much can be done – you do not remain on the surface, but dive down and come to your centre (kEndra).’

In everybody’s inside, there is such a place where no waves reach. Do not try to stop the waves, you slip down to that place, where waves do not reach. You are sitting outside; it is morning of winter days, the sunshine is pleasant – it is sweet; after some time, the Sun becomes warm, it has gone up the sky; you feel perspiration – what will you do now? Do you sprinkle water on the Sun, so that the sunshine becomes a little cool? You quietly, get into the shade of your house, you move away under the roof (of your house).

 If some person, taking up a hose, tries to cool the sun, will you not call him mad? You will say – ‘you mad, whoever has been able to cool the sun?’ This is what Ashtavakra says. If the sun becomes hot, you get to the underground room, where the rays of the sun do not reach – you slip inside. Inside everyone, there is such a place, where the waves do not reach; that is your centre (core) (kEndra); that is your real form (svarUp). It is in that depth, there is your true ‘Being’ (hOnA).

‘Thus, knowing with certainty (niScit) – knowing thus (EvaM jnAtvEha)’. If I say so, it will not happen; even if Ashtavakra says, it will still not happen. Vedas and Quran keep saying, but nothing happens. (It will not happen) until the time you yourself come to know (thus) – until it becomes your conviction (pratIti). Wisdom (jnAna) is not obtained free of cost (muFt); it cannot be borrowed (udhAr) also. It is obtained by life’s bitter - sweet experiences; it is obtained by living the life. There is pain, heat, in living the life. By enduring (jhEl) all these, it is obtained. ‘Having known thus with certainty, he becomes indifferent (udAsIn) to the World’.

The word ‘udAsIn’ is a very lovely word. ‘AsIn’ means – to sit down, the seat. ‘udAsIn’ means – to be seated in oneself (apnE), to be seated in one’s inner depth, to slip down into one’s interior, where no external (bAhar) waves reach.

(Eugen) Herrigel (German philosopher) has written a sweet anecdote about his Zen teacher (guru). Herrigel was in Japan, and learnt archery (dhanur-vidyA) for three years from a Zen guru. Archery is also a medium for teaching concentration (meditation) (dhyAna). Three years passed, and Herrigel became qualified (uttIrNa), but, with great difficulty (bAmuSkil), because Western intellect (mind) understands techniques – it is technological – but, it has problem (aDcan) in understanding anything deeper (than technique).

That Zen guru told him – ‘shoot arrow, as if you have not shot’. This is a difficult proposition. Herrigel was a master (nishNAt) archer – his aim used to be hundred percent accurate. But, his guru used to tell – ‘now, there is no zen in this – there is no meditation (dhyAna) in this. (Translator’s note – As per www.dictionary.com  the word ‘zen’ means – a state of meditative calm in which one uses direct, intuitive insights as a way of thinking and acting.) Herrigel would say – ‘my aim is totally accurate, what else you want?’ This is the Western argument (tark) – when all the aimings are accurate – a hundred percent accurate, then what is missing in this? But the Zen guru would say – ‘for me, it is not a question whether the aiming is accurate or not, but whether you are accurate (correct) or not. Even if the aim is missed, it is alright; who is bothered about the aim, but you should not default (cUk)’. This is a very difficult matter. Zen guru used to tell– ‘you shoot arrow, as if the shooter is not there; you should not be the doer (kartA) – just a witness. Let paramAtmA shoot, let the Universal energy shoot, but you do not shoot’. This is a very difficult matter. Herrigel would say – ‘if I should not shoot, then why should I place the arrow in the bowstring (pratyancA) at all? Whatever is placed there (bowstring), it will be by me only. When the bowstring is pulled, it will be me only – who else is there to pull it? When the arrow is aimed, it will be me only – who else is there to witness?’ Three years passed, and the Zen guru told – ‘enough is enough; you will not be able to understand; this is not going to happen; now you go back.’

On the last day, he left out (shooting); he thought – ‘this is not going to be possible for me; this is some madness’. He was taking leave of the guru. Guru was teaching other disciples. For three years, many times, he saw the Guru shooting the arrow, but this (what he observed that day) was not noticed by him (earlier); it was not observed by him, because he was filled with eagerness to learn archery; there was a lot of tension (tanAv) inside him. Today, there was nothing to learn – he had come to take leave – to pay final regards – after all, this Guru had toiled with him for three years. Therefore, he was seated in a bench, and the Guru was teaching other disciples. He was waiting for the Guru to become free, so that he can ask his (Guru’s) forgiveness and take leave. Sitting idle, for the first time, he observed – the Guru takes up the bowstring, as if he is not taking it – there was no tension in taking it. He keeps the arrow, but, as if indifferent (to the act); he places his hand and pulls it, but, as if devoid of intent (prayOjan) – total void (sUnA) – there was no desire that it should be in any particular way – as if he is getting it done (by someone).

Have you observed the difference?  When you are going to see your lover (prEyasI), then your haste is different, but when you are a messenger for somebody – someone asked you to hand over a letter to his lover – then, while you might deliver the letter, there is no haste; there is a sort of indifference – as if you have nothing to do with the act, because you are only a messenger. Have you seen? The postman comes carrying a letter informing about your winning a lottery of a lakh of rupees; he (postman) comes as if he is delivering an ordinary letter. You feel surprised – the postman delivers the letter, riding a bicycle, in no hurry. He does not understand your excitement, because he is only a messenger. (Translator’s note – Acharya has expressed these two examples in such a manner that a true and literal translation is not possible, without making it too elaborate. I have made an attempt to make an approximate translation of it.)

Herrigel understood that his Guru was right and that he was defaulting (in his practice). He got up, a little surprised. He felt as if he did not get up – something (someone) got up. Getting up, he went to his Guru; took the bow and arrow (tIr kamAn) from the hands of his Guru, set the arrow, took aim and shot; the Guru became exhilarated (praphullit) and he embraced him. Guru said – ‘It is done! Today He shot the arrow – you were indifferent’. What could not be achieved in three years, happened at the last moment. He (Herrigel), in his happiness, invited his Guru to have food with him that day. Guru came. They sat down, in a seven storey building, for food; suddenly there was an earthquake – which is common in Japan. Everyone ran, as the whole building was shaking. Herrigel also ran; while running, he did not remember about his Guru. There was crowd in the stairs – he had invited twenty-five to thirty people (for food). He looked back and found his Guru sitting, in the same place, peacefully (SAnta) closing his eyes. That incident (ghaTanA) appeared very endearing (man-mOhak) to Herrigel – Guru being seated with such surety, while there is earthquake, while death is standing at the door, because, the building – seven storeys – was shaking and could fall any time. Guru was sitting with such surety, as if nothing had happened. He (Herrigel) forgot about running away; he saw such a magic (jAdU) in the presence of Guru – such a depth which he has never known before seen. He came back and sat down by the side of Guru; he (Herrigel) was shaking. He said (to himself) – ‘when the guest is still in the house, how can the host run away – this is undignified (aSObhana); therefore, I will also sit; whatever will happen to him (Guru), let it happen to me also’.

The earthquake was there only for a moment (kshaNa). Guru opened his eyes, and he continued the talk, where it was interrupted because of the earthquake, and people running away. Herrigel said – ‘Forget it, Sir; I do not remember what we were talking about. That matter came up and it is over; I am not interested to know more. I am interested in knowing something else – what happened to the earthquake? We all ran, but why you did not run?’ Guru said – ‘did you not see – I also ran; you ran outside and I ran towards inside; your running away was full of lack of understanding, because wherever you were going, there was also earthquake. Are you mad? Where will you go? If there is earthquake on this floor, is it not in the sixth floor, is it not in the fifth floor, is it not in the fourth floor, is it not in the first floor? Even if you get out of the building in any manner, there is earthquake on the street also. You were running within the earthquake (area). There is no meaning in your running. I slipped into such a place, where earthquake never reaches – I slipped into my interior. This slipping into inside is called ‘indifference’ (udAsIn) – you are seated in your inside’.

If the earthquake comes, it can reach only up to your body; at most, it can reach up to your mind; beyond that, earthquake cannot go. There is no scope for earthquake reaching your Self, because the mode (Dhang) of existence (hOnA) of both – earthquake and Self – are so different, that they cannot meet. If there is earthquake, it will surely have effect (pariNAm) on the body, because the body is made up of soil – made up of earth, wherefrom the quake has come. The waves of both are similar; both are made up of same elements – made up of same material. If the whole earth is shaking, it is not possible that your body will not tremble – body is bound to tremble.

This is what Ashtavakra says – ‘You insane! Whoever became quiet, and when? Whoever got beyond happiness and grief, and when? Within certain limits, everything will keep shaking (in the quake). If earthquake comes, it will come for Mahavir also. It is not only that your body will be affected; if Mahavir is there (in the quake zone), his body also will be affected. The body is made up of earth, and it will act according to its law (niyam). When the body is affected by the earthquake, the mind also will be shaken (vicalit), because, the mind is the slave – servant - of the body; the mind is body’s own means of keeping itself safe –its security (surakshA).

When you feel hunger, the mind says – ‘I am hungry’, because the body cannot speak, it is dumb; therefore, it has taken the help of something that speaks. When you feel thirsty, the mind says – ‘I am thirsty’ – the body cannot say that. You might have heard (the story) about a blind and a lame, who were friends – both of them were beggars; they were supporting each other. The blind cannot see, and the lame cannot walk; the blind can walk and the lame can see – their friendship was mutually beneficial. The blind would seat the lame on his shoulders, and both of them would go begging. Each of them were not competent by themselves, but both together were competent.

When something happens to the body, there is a mark (ankan) in the mind. Mind and body are connected (samyOga). Psychologists (manO-vaijnAnik) say – one should not call it ‘mind and body; ‘mind-body’ (manO-SarIra) is a single happening; one is the outer part, and the other is inner part. In modern psychology, two words – mind and body – are not used, but ‘mind-body’ is used – psychosomatic; both are combined (samyukta). Therefore, whatever happens to the body, those waves (impressions) reach the mind. In fact, immediately on any happening to the body, the wave reaches (the mind). Sometimes, the waves reach the mind, even before it happens in (to) the body – like, if someone is bringing a knife to kill you, even before the assault happens in the body, the minds gets the alert.

The purpose of the mind is to send out alert, even before something happens to the body – this person is coming to kill you. When you are asleep, if someone comes to assault you with knife, the mind is (also) asleep. The body is present, but it is blind – nothing is visible to the body. If someone comes and assaults you with knife, you will not come to know. Only when you are awake, the mind is alert (sajag). Mind is like a radar for the aircraft; radar apparatus can ‘see’ up to two-hundred miles, because the speed of the aircraft is such; now-a-days there are aircrafts flying faster than sound; if it is not ‘visible’ for at least up to two-hundred miles, mishap (durghaTanA) could happen, because it (aircraft) takes just a second (kshaNa) to traverse two-hundred miles. If the aircraft is flying at the speed of eight-hundred miles per hour, how much time will it take (to travel two-hundred miles)? Therefore, if something comes in the way of the aircraft, there would be no time to avoid the object; therefore, the radar ‘sees’ that far - there are clouds, there is lightning, it is raining at six-hundred miles, a thousand miles etc.

Mind is (like) a radar; it sees – who is coming to assault you with knife. It (mind) sees – ‘this tree is falling (about to fall); get out’. It sees – ‘there is a thorn, avoid it’. But, it is the servant of the body – it is at the service of the body. It is the evolved (vikasitatam) form of body. It is the body’s pure (Suddha) energy (UrjA). Therefore, when the body trembles, the mind will also tremble. Sometimes, even when the body is not trembling, the mind trembles, like – when someone tells you that earthquake is about to come – it has not yet come, therefore, the body is not feeling anything, but the mind will begin to tremble, that earthquake is about to come. Have you seen? In Peking, for many days, people were camping outside their homes, in the tents. The mind had got shaken, because of the possibility of an earthquake – the mind has become terrified (ghabrA). Now, if someone shouts here – ‘fire, fire’ – many of you will start running. Even if there is no fire, people will still run, because where is the facility (time) (suvidhA) to find out (whether there is any fire at all). As soon as mind hears of fire, it will start running. Have you seen – when someone says ‘lemon’ (nIbU), that very moment, saliva (lAr) starts flowing in the mind. Lemon has not yet been applied, but on the sound of ‘lemon’, saliva starts flowing inside. The mind is preparing for the approaching lemon – if the sound (of ‘lemon’) comes, probably, it will, in fact, be coming. (Translator’s note – the relevance of lemon – the word used is ‘nIbU’ – is not very clear. However, there seems to be no other meaning attributable to the word.)

That Zen guru told Herrigel – ‘you ran, but your running was useless (vyarth), because you were running within (the range of) earthquake. I was also running, even if you did not notice; I ran towards my interior. At that very moment, I detached my identification (tAdAtmya) with the body and mind; the earthquake can have effect on these – body and mind; it is not right to be associated with these, then; I immediately separated myself; the body was trembling, the mind was trembling; but, I was watching it sitting inside. The body might die in the earthquake; the mind might get shattered and scattered; but, nothing is going to happen to me - nainaM chindanti SastrANi – weapons do not cut it; nainaM dahati pAvakaH - fire does not burn it. (Bhagavat Gita – 2:23)  

 ‘When and for whom, actions done and not-done, and pair of opposites (dvandva), ever came to end (ever ceased) (ever became quiet)? Thus knowing with certainty (niScit), becoming indifferent (udAsIn) (nirvEda) to the World (saMsAr), remain desireless (avratI) and intent on renunciation (tyAga-parAyaNa)’.

You might have heard the word ‘indifferent’ (udAsIn). But, you might have never understood the correct meaning of the word. People consider that ‘udAsIn’ is associated with ‘udAs’ (depressed - lackadaisical); people think that – ‘one who is depressed (udAs), is indifferent (udAsIn)’. The word ‘udAs’ has nothing to do with ‘udAsIn’. One who has become depressed with the World can never be indifferent. The meaning of – ‘depressed with life (jIvan)’ is, that his intellect has not yet awakened; otherwise, there is nothing to be depressed about here. Neither there is anything to be exhilarated with, nor anything to be depressed with. Neither there is anything to get, nor anything to give. There is no profit – loss here. You might get exhilarated, if you are to gain something; if you are to lose something, you might become depressed. But, here, neither there is loss nor profit. Therefore, there is no connection between ‘udAsIn’ and ‘udAs’. Whatever linguistics (bhAshA SAstra) might say, there is no use of this for me. I am telling you about spirituality (Atma SAstra) – I am not a linguist. ‘udAsIn’ means – one who is seated inside oneself – ‘ud’ ‘AsIn’ – one who is seated inside himself – one who is seated in his interior. From there, he watches the play (lIlA); he has become ‘witness’ (sAkshI). The whole universe (jaga) – both inside and outside – everything is only a phenomenon (dRSya) – it has become a drama (nATak).

Ashtavakra says – ‘one who knows correctly, he gets seated inside (udAsIn)’; afterwards, he does not say ‘I shall become quiet (SAnta)’; he says – ‘neither can I become quiet, nor disquiet (aSAnta); I am only a seer (drashTA)’. The matter of becoming quiet or disquiet, is caused by identification (tAdAtmya) with the mind. He does not say – ‘I should become happy’, because, ‘becoming happy and unhappy’ go together. One who wants to become happy, will also become unhappy – you need two wings to fly. If you want to become only happy, then, you are indulging in a useless (vyarth) expectation (AkAnkshA), which will never succeed. As much as you want to become happy, you will become unhappy also. One who comes to know (thus), he only says – ‘now, neither I seek to be happy nor unhappy; neither quiet or disquiet’.

People come to me saying – ‘we have to learn meditation, because we want to become quiet (SAnta)’. They do not know the meaning of meditation (dhyAna). Meditation means – such an inner state (avasthA), where there is neither quiet (SAnti) nor disquiet (aSAnti). (True) quiet is there – where even quiet is not, because, till the time there is quiet, there is a possibility of disquiet also.

At times, in the house, when someone, intent (utsuk) on meditation, sits down quietly – if you had sat down like that, you might have observed – if some child, squealed (kilkArI), he (meditator) becomes disturbed (disquiet). Is this some kind of quiet? You are seated in some place of meditation, and meditating, and if the wife drops a cup (pyAlI) – in such moments, wife surely drops – you get freaked out (baukhlA); or if the neighbour switches on the radio, you become disturbed – that the neighbour is very irreligious (adhArmik), a sinner, he will go to hell, he has disturbed my meditation.

Meditation is not that, which can get disturbed (bhrashTa), during which you can become unsettled (DAmvADOl). It is not at all meditation, which gets disturbed (bikhar) by (the noise of) breaking cups, by switching on radio, by the laughter of children. You are sitting, somehow getting hold (samhAl) of yourself; but that ‘getting hold’ is only a control (niyantraNa), and not a deep experience (anubhava). This is your being almost at the surface – probably, you have submerged your head, but you were very near the surface (satah). If there is even a little noise outside, you become scattered (astavyasta).  

Meditation is neither quietude nor disquiet. It is such a witness state of mind (citta), in which, when you see quietude arising, you do not get attached (Asakta) to it; in which, when you see disquiet arising, you do not get disturbed (vikshubdha) (by it). You say – ‘this is mind’s play, it will keep on going; these are waves of ocean, they will continue; I have nothing to do with these’. You watch from afar with indifference (udAsIn).  

EvaM jnAtvEha nirvEdAdbhava – the word ‘nirvEda’ has exactly same meaning as ‘udAsIn’; understand this. ‘nirvEda’ means – such a state (daSA) in which there remains no connection with any mood-wave (emotion) (feeling) (bhAva-tarang). ‘vEda’ means – ‘mood-wave’ (emotion), ‘knowledge-wave’. Therefore, you call the scriptures of Hindus as ‘Veda’. That is why you call ‘grief’ (dukh) as ‘vEdanA’ – emotion, afflicted by pain (pIDA). ‘nirvEda’ means, absence of  ‘knowledge wave’ and ‘emotion’, because ‘knowledge wave’ arises in the head, and ‘emotion’ arises in the heart; you be beyond both – where neither emotion nor knowledge arise; you realise that I neither know anything, nor feel (emotional about) anything; you remain just a witness (sAkshI), remaining far away from both knowledge and emotion; where you are not identified with any (kind of) wave. There are only two kinds of waves (knowledge and emotion) inside you; when you become the third (witness) – then it is ‘nirvEda’ – that is the meaning of ‘udAsIn’; one who has become ‘nirvEda’ (indifferent) has become ‘udAsIn’ (indifferent).

‘Thus knowing with certainty (niScit), becoming indifferent (udAsIn) (nirvEda) to the World (saMsAr), remain desireless (avratI) and intent on renunciation (tyAga-parAyaNa)’. 

A very precious (bahumUlya) word is coming – ‘avratI’. You will be surprised, because you say – ‘one who has undertaken vow’ (resolved) (vratI) – man should have resolve’. We say – ‘so and so person has undertaken vow (vratI) of renunciation (tyAgI)’. If we want to pay regards (sammAn) to someone, we say – ‘he is a great (mahAn) person who has undertaken vow of renunciation’. But Ashtavakra says – ‘one who is under no obligation’ (avratI). Ashtavakra, should certainly have been a wonderful revolutionary person. He says – ‘one who has undertaken vow, has fallen to deceit (dhOkhA), because, vow is imposed (jabardastI); it (vow) means ‘stubbornness’ (haTh), it means ‘resoluteness’ (Agraha); ‘avratI’ means ‘unresolved’ (having no resolve) (Agraha), who has no desires (maMsA), who does not say that it should be so’.

Understand this – a person is a thief (cOr); he resolves that he will not steal in the temple. What will happen in his interior? This person is a thief – by taking resolve, stealing will not stop. Otherwise, in this World, all will resolve and become saints. This person went to temple and took a vow that he will not steal; or he bowed at the feet of some saint (mahAtmA) and asked for blessings (ASIrvAd), for fulfilment of his resolve (vow) that he will not steal; or he declared in front of the group of people (samUha) - society (samAj) that, henceforth, he will not steal. What is he doing? He is setting up (khaDA) his ego against stealing; he says – ‘I have resolved in the temple, in front of society, in front of thousands of people, that if I steal, I will have to swallow (nigal) their spit; people will call me ‘fallen’’.

  When someone takes a vow (vrat), the society garlands him, he is taken on a procession, his photo is published in the newspapers, saints (mahAtmA) bless him, saints become his witness, society showers flowers of praise (praSamsA) on all sides. One who has taken vow, gets so much of praise that his ego becomes strengthened (mazbUt). Now he will have problems – if he goes for stealing, he should have the courage to lose the ego. Therefore, the more a person who has taken a vow is respected, thus much his ego gets nourished. Now he sets his ego to fight against his old habits. This is the total meaning of ‘vratI’ (one who has taken vow). There is nothing more in that.  Now you consider – if he is relieved of stealing, he gets entangled in ego – this is no freedom; stealing is better than this. Stealing was not that bad (in comparison). This is like one escaping from (falling into) well, but falling in slush (khAyI). Even by this, stealing will not go away – stealth will keep smouldering (sulag) inside, and the ego will fly kite outside; stealth keeps smouldering inside, and, there will be a constant struggle inside – there will be a fight at all times.

Understand this – if this person (who has taken vow not to steal) finds a lakh of rupees lying on the road side, he will have considerable problem as to what he should do – shall I pick up these lakh rupees or shall I preserve my ego? If he extends one hand for picking up the money, the other hand stops him, questioning his action. This is what the society calls ‘conscience’ (antaHkaraN). Conscience is a great trick of society. It (society) gives you, a sort of ego, which is called ‘conscience’. From childhood, you have been told – ‘you belong to a great lineage (kulIn) – born in great family, you are a Hindu, Mussalman, Christian; bear in mind the honour (izzat) of your family, your lineage (vaMSa), your clan (kul), your religion (dharma), your nation (rAshTra). Remember who you are – you are not an ordinary person; you are Hindu, Mussalman or Christian (first) – everything else is ordinary (sAdhAraNa)’.

People heard the prayer of Mulla (Nasruddin), when he was dying – he was telling paramAtmA – ‘O Lord! It is true that, I stole many times, I have fallen from my vow of not-stealing, many times; I had glanced at others’ women, with bad intention, many times; it is also true that I frequent prostitutes; it is not that I committed only big thefts – I had stolen even poultry of neighbours; I am dishonest (bEimAn) from all angles; I am also a liar (jhUThA) – I am habituated to lying, I could not speak truth; I am also a rogue (dushTa) – very easily, I pick up quarrel, in petty issues – even fracas (mAr-pIT) happens; not only this, I had murdered a person – the thought of murder comes frequently to my mind. These all are there, but, I shall tell you one thing – though I have done every (wrong) thing, I did not forsake my religion (dharma). I have never forsaken my faith (dIn) – I have always been a Mussalman – I did not become (convert as) a Hindu or Christian – I have always remained a Mussalman. I must tell you this – you remember this – though there may be many bad things about me, but I have never forsaken my religion.’

This is very interesting. What is this religion? Now, people are protecting (bacA) religion. Even religion has become part of ego – (along with) lineage, prestige, honour, respect. Think of it – you had taken oath (kasam) not to steal, but you feel like stealing, and there is the ego; there will be struggle between these two. This fight will take place in your inside – there will a Mahabharat (war) in your interior. In your exuberance (jOS-kharOS), hearing some saint’s exhortations – he had frightened you that if there is lust in you, you will rot in the hell – you declared that you are taking vow (pratijnA) of celibacy. He had frightened you by drawing a gory picture – a three dimensional picture - of hell, that there are flames of fire, there are huge frying-pans (kaDAhI) of burning oil – you will be thrown in them, you will not die, but you will be fried in them, you will be boiled; insects will bore your body and crawl in them, yet you will not die; your will become tatters. When he (saint) draw such a horrible picture of hell, you became very frightened, and in that moment of fright, in a fit of emotion, you took the vow of celibacy. Now, you are in great trouble. By the time you reach the house, you had become a little calm, your exuberance has subsided; you regret your decision; but you cannot go back, because people have appreciated your decision by applauding it. One has to be careful of people’s applause. (Translator’s note – this portion of description of hell by Acharya is so graphic, that a true translation is not possible to bring out the scene, faithfully. I have made an effort.)

There was a wonderful Fakir – Mahatma Bhagawan Din. Sometimes, he used to stay with me. I was young, but he had a lot of affection for me. Whenever he used to pass through our village, he would surely stay with me. He had a merit (khUbI); when he talks, if someone applauded, he would become very angry; he would get up saying – ‘I will not talk; why did you applaud?’ I asked him – ‘why do you become so angry when people applaud you?’ He said – ‘people applaud only when the speaker talks something foolish; I must have made some mistake. Firstly, if I tell the truth to these fools, they will not understand; only when I say something wrong, they understand, and only then, there is applause. The moment they applaud, I understand that I have made some mistake.’ He is right – looking at him, it seems so. People applaud only on that matter, which they feel it right. When, you applaud someone, seeing him taking vow of celibacy, what does it mean? You say – ‘I (we) also want to take (vow of celibacy), but not now. You gathered courage (himmat), you stepped out; it is very nice. You are becoming a martyr (SahId); it is nice. Go ahead, our best wishes are with you.’ But, these very people, who applauded, will keep an eye on you. They will see whether you are sitting in a cinema hall, after taking vow of celibacy; whether you are sitting in a hotel or a club; whether you are going with some woman.

One of the youth (with me) took sanyas. After some days, he came to me and said – ‘please give sanyas to my wife also’. I asked him as to what the matter was. He said – ‘I am a poor man; if I go anywhere along with my wife, wearing saffron (gEru) clothes, people stop us, asking – ‘O sanyasi! Whose wife is she? Whose wife are you taking along with you?’ They pick up quarrel (jhagDA) with me. Please give her also sanyas.’  People, themselves, may not have righteous conduct (dhArmik), but, they are very eager (utsuk) in making (seeing) others so (of righteous conduct).

I gave sanyas to her also. After eight days, he came back again and said – ‘please give sanyas to my son also, because, people (now) ask – ‘O Ascetic! Whose child you are kidnapping (bhagA)’. These saffron clothes are very dangerous, because, people have expectations (about those who wear them).

People will applaud you, they will garland you, but, do not forget the noose (FAnsI) hidden in the (form of) garland. They have placed their hand on your neck (for hanging); they will say – ‘where are you going? What are you doing? How do you conduct yourself (uTh baiTh)? Whom do you talk to? How long do you sleep? Don’t you get up before Sunrise (brahma-muhUrta)?’ They will conduct all sorts of investigations about you. They are taking revenge for the applause. And, you will have problem (marE), you will be in trouble (muSkil), because, if lust could be so easily overcome by taking oath – if indeed it is that easy – then the whole world would have got out of it (lust). Now, this (oath of) celibacy will pull you (on one side) and the lust will pull you (on the other side), and you will be ground (pisO) – you will be ground between the two stones (dO pATan); again and again, you will fall into the clutches of lust, and come out also, and again fall. Whatever self-respect you had so far, will also be lost. You will curse yourself – ‘there is no sinner like me’. People go to the temple and return, by just understanding that – ‘there are no sinner like me’.

Ashtavakra says – ‘avratI ! tyAgaparAyaNa!’ – This is what I am telling you. Your knowledge (bOdh) is indeed your oath (vow) – there is no need for any vow. If you understand the matter, it is enough; for this, there is no need for any acceptance (svIkRti) of the society, there is no need for its (society’s) regard. Your understanding that you like celibacy is enough; what is the need for any vow? A vow simply tells that there is still no liking for it (celibacy); there is only greed (lObha) – greed for celibacy; one takes vow when there arises greed for celibacy.  

It is enough if you have understood – you need not take vow – ‘I will always add two and two as four’. If you have understood that two and two is four, then what is there to add, what is a need for vow of adding (correctly)? If you go to any temple or mosque and take a vow, before a preceptor – ‘I am taking a vow to always add two and two as four only; please bless me’ – then you should be mad (vikshipta). If the preceptor blesses you for that, then he is worse than you in madness (vikshiptatA). You are insane – you doubt that you will add two and two as five; in order to fight that doubt, you are making arrangement beforehand. You become aware of your inner state of mind, that when I add (two and two), it would be five; therefore, you take a vow to avoid such a situation. This is not knowledge, this is not wisdom – this is just greed.

Only a greedy person takes vow; a person who is knowledgeable, does not take vow (avratI). It does not mean that there can be no revolution in his (who has not taken vow) life – it is in his life only, revolution takes place. Has there been any incidence of revolution because of a vow? If there could be revolution because of a vow, then it would mean that the Self could undergo change (badal) just by imposition or by being stubborn (Agraha) – but this is not possible. One can become a soldier (sainik) through a vow, but not a renunciate (sanyAsI); by taking vow, one can practise something, one can become stubborn and one can make it a habit of adopting a certain path, but, there will be no dawn (sUryOdaya) in his life – dawn happens only to (in the life of) a person who does not take vow.

The meaning of ‘avratI’ is this – you do that, which is perceived (dikhAyI) by you; what is the need for making a declaration (ghOshaNA) of it? Why should one take approval of anyone? Whatever has been understood by you – if it is correctly understood – then it will start reflecting in your conduct (AcaraNa); understanding gets transformed into conduct; anything other than this, has never happened, nor will happen. Therefore, what is the need for a vow?

Some people come to me for giving vow of celibacy; I say to them – ‘it is madness; I will not be associated with any of your madness; if you like celibacy, go for that, but not a vow’. Some others ask me – ‘can you administer oath (kasam) to me, that I always be meditating, and never forget?’ I say to them – ‘I will not administer such an oath; I do not participate in any sin; if you have understood, then you will meditate; if you have taste (ras) meditation, that will become your regularity (niyam); if you do (meditate) today and not tomorrow, then you will feel something missing, something lost, a day has been wasted, feel drowsy (tandrA). Then, day-after-tomorrow, you will again do (meditate). Having done so regularly, you will know that when you meditate, there arises a glow (ujjvalatA), a purity (pavitratA), a clarity (SucitA); by meditating, you will find that you remain fresh, you remain clean (svaccha) – as if just bathed (sadyaH-snAt); all the twenty-four hours, even in the midst of all confusions (uljhan), you have no confusion; there may be many disturbances – they continue – your daily routine, engagements, running around – but there is some thread (sUtra) which remains joined with the inner-Self (antarAtmA) – there, everything is quiet (SAnta), there is no haste, no engagements, no disturbance. Be continuing thus, you will find that, if you do not eat food or take bath for one day, it does not matter, as much as by missing meditation. Food is action of the body, and meditation is that of Self – meditation is the food of Self. If some day, you did not find much time (among commitments), if there is choice between taking food and meditation, you will meditate – not because of any vow; if you do it (meditate) because of vow, then it is deception.

I often used to go to Rajasthan; on the way, I had to change trains – there, I had to halt for two to three hours. If it is evening time, I used to see some Muslim friends, reading Namaz in the Railway station itself, spreading a cloth. I used to be strolling in the platform itself, because, the train halts for two to three hours. While reading Namaz, they used to look back, now and then, whether the train is leaving. One gentleman was travelling with me in the same coach; we got acquainted with each other. He was a maulvi – religious teacher (dharma guru). He also used to read Namaz in the station, by spreading cloth. During Namaz, he also used to look back, now and then, whether the train is leaving. Therefore, I went behind him, and (when he was looking back), I turned his head forward. During Namaz, he could not say anything, but he was very angry, and was mumbling (bhanbhanA). When he got up (after Namaz), he became very angry as to why I turned his head forward. I told him – ‘You remain attentive in one direction – either towards the train or towards paramAtmA; you cannot remember both - paramAtmA and the train - together. If you want to remember train, then stop this nonsense – why this Namaz? Who is asking you (to perform)? I did not say so. If you want to remember paramAtmA, forget the train – at least for half an hour. The train will leave – that is all, isn’t it? If you hold on to paramAtmA, and the train is missed, what difference will it make? Another train will come. While remembering paramAtmA, can you not forget even this much (about train)? I retold him a Sufi story.

A Sufi was reading Namaz; a woman passed by him, running; she pushed him (Sufi) aside, trampling the cloth (spread for Namaz). He became very angry. Though he was very angry, as he was reading Namaz, he could not say anything. He finished Namaz quickly, so that he could go behind the woman – what a manner-less woman, who could not even notice this much? But, after finishing Namaz, when he was getting up, the woman was returning. He caught hold of her and asked – ‘what a manner-less woman are you? Can’t you notice even this much that someone is meditating – reading Namaz, doing prayer? Should you behave like this – push me and trample the cloth? She said – ‘excuse me, I did not pay attention. I was going to meet my lover. I did not notice whether anyone was reading Namaz or not; I did not remember. My lover was returning after many years – I went to receive him at the entrance (dvAr) of the village. Excuse me. I want to ask you something. I was going to meet my lover – a lover of momentary nature (kshaNa-bhangur). But, you also went to meet your lover – did you indeed notice my feet trampling the cloth, and me pushing you? You were supposed to meet paramAtmA. If so, my love (prayer) is much better than yours, though I am in love with a body, which is not very appropriate – but, at least love is there. You are in love with paramAtmA – but, where is it? It is said that there was a revolution in the life of the Sufi because of this incident. He said – ‘I shall not read Namaz till I have love (towards paramAtmA) – otherwise, what is the use?’

Not by vow (vrata), but by knowledge (bOdha); not by vow, but by love (prEm); not by vow, not by rule (conditioning) (niyam), not by any external discipline (anuSAsan) – but by Inner feeling (antar-bhAva).

‘Be not under vow (avratI), be intent on renunciation (tyAgara-parAyaNa)‘.

This is a very contradictory (ulTI) statement – great contradiction, great paradox (virOdhAbhAs). He says – ‘do not take a vow (vrat), but your knowledge (bOdha) itself should become renunciation (tyAga) in your life (jIvan); that is all – renunciation is not to be undertaken, it should come behind (follow) knowledge like a shadow (chAyA).

EvaM jnAtvEha nirvEdAdbhava tyAgaparO-avratI || Remember this. This indeed is my formula (sUtra) for asceticism (sanyAs). avratI tyAgaraparaH bhava – Become a renunciate (tyAgI) – not by taking a vow of renunciation; become a renunciate – one should become renunciate – not by decision (nirNaya) or exhortation (Agraha). Become a renunciate – not because a renunciate is regarded, respected, gets prestige (pratishThA). Become a renunciate – without any vow, any greed (lObha), any regulation (niyam), any exhortation – but, voluntarily (anAgraha). Become a renunciate through knowledge (bOdha). If it all looks rubbish (garbage) (kacarA), they will go away; do not take any vow to get rid of garbage; if you find all rubbish, one should make effort (cEshTA); knowledge (jnAna) is renunciation (tyAga); only those can give up who become aware (realise) (jAg) and take a look (dEkh).

kasyApi tAta dhanyasya lOkacEshTAvalOkanAt |

jIvitEcchA bubhukshA ca bubhutsOpaSamaM gatAH || 9 : 2 || 84 ||

‘O Dear! Only for some fortunate person (bhAgyaSAlI), who has seen (dEkh) worldly dealings (vyavahAr), its creation (utpatti) and destruction (vinASa), his desire (kAmnA) for living (jInA), inclinations (vAsanA) for enjoyments (bhOg) and desire (icchA) for knowledge (jnAna), becomes quiet (SAnta)’.

Only for some fortunate person! Having properly seen worldly dealings! Take a proper look (avalOkana) of whatever is happening, all around you, in the life; do not try to search in the scriptures (SAstra); in the scriptures, one gets (finds) only rules (niyam) and observances (vows) (vrata). Search in the life – you will get knowledge (bOdha) there; there are no observances for knowledge – knowledge (by itself) is enough (paryApta) – there is no need for observances (vows). Observances (vows) is the staff (lakDI) in the hand of a blind (andhA); knowledge is the eyes of the person who can see. A person who can see (who has eyes) does not need a staff. Observances are only crutches (baisAkhI) for those who have no limbs (lUlA langDA). Only he, who does not have knowledge, needs observances – he walks with the help of crutches. That person, whose limbs and body are healthy, does not need crutches. One, whose limbs are healthy, walks by his own feet. Observances (vows) are borrowed from someone else – knowledge is one’s own.

O Dear! Having properly seen worldly dealings – lOka cEshTA avalOkanAt – by properly becoming aware of whatever is happening in the life – by looking at them. Someone is born, and someone is dying – join these two – whoever is born, also dies. Somebody is meek, poor – he is very unhappy. See the wealthy – he has wealth and everything – yet he is unhappy. It seems that no one has any means (upAya) of being happy. An unsuccessful person is weeping, a successful person is also weeping. An ugly (kurUp) person is weeping, a handsome (beautiful) person is also weeping. A diseased person is weeping, a healthy person too is weeping. Here is an outcry (hAhAkAr) of weeping.

‘By properly looking at the life, for some fortunate person, the desire for life, inclination for enjoyments and desire for knowledge, become quietened.’

He says three things – desire for life – jIvitEcchA; look at the life, and then (look) at the desire for life. What is there in the life – what is the hold (ground) (dharA)? Look at the life carefully. Is it worthy of expectations (ambitions) (AkAnkshA)? People do not look at this, they do not look at the life carefully, but develop ambition for next world (paralOka); that is how vow arises. If one properly looks at the world, the desire for life (jIvitEcchA) (itself) gets dissolved (vilIn) – there remains no (more) ambition for life. The next world is for the one who has no ambition for this life. For him (who has no ambition for life), is the Supreme (parama) life. Now, understand the difference – fine (bArIk) difference. That person who has seen and understood the futility (vyarthatA) of life, does not have ambition of any kind of life. His ambitions get dissolved – they get dissolved just by (properly) looking.

I have heard – a youthful ascetic (sanyAsi) was passing through a village. He had become ascetic even from childhood – his father had died, his mother had died, and someone else reared him – an ascetic of the village reared him. Then, that (elder) ascetic went to Himalayas; therefore, that child also went along with him to Himalayas. He grew up in the Himalayas. After the elder ascetic died, he (child ascetic) returned to the World (duniyA). He was youthful and healthy. When he first came to the village, he saw a marriage procession (bArAt) going. He had never seen a marriage procession. There was band orchestra (baiND bAjA). One youth was riding a horse, and a lot of people were following him. He (ascetic) enquired about it; somebody explained him about the procession. Then he (ascetic) asked more about the procession. Someone explained to him – ‘do you not have even this much of knowledge? The one who is sitting on the horse is the bridegroom; he is going to get married with a girl’. He asked – ‘then what happens?’ He pulled him (ascetic) aside and explained to him about marriage, about enjoyment between the groom and bride, about children being born.

The procession had passed away. As it was night, he went to sleep on the span (pAT) of a well (kuAn), because it was summer days. He dreamt that he was riding a horse, accompanied by band orchestra; then he got married; then he was sleeping along with his wife. His wife told him – ‘move away a little (sarak), I need space’. He moved a little and fell down in the well. The whole village gathered; but they were astonished that, while still in the well, he was laughing loudly. They asked him as to why he was laughing. He said – ‘I shall tell my story; first get me out of the well’. They rescued him from the well. People again asked – ‘why were you laughing? You fell into the well, and you could have died, but you are laughing?’ He said – ‘it is a matter of laughter. The dream-woman made me fall into the well; I do not know what a real woman is doing with people’. He said – ‘I have woken up because of the experience of the dream. Now, no marriage procession – no riding horse, no band orchestra. I have had enough experience. I have always been sleeping on the span of well, but I never fell into the well, but a false woman of dream pushed me into the well; the woman told me to move away a little. What all a real women would be doing to people?’

If one has knowledge, even a dream can wake you up; if there is no knowledge, the whole life would pass away just like that – you will not be able to take stock of it.

lOkacEshTAvalOkanAt......| - by carefully looking at the dealings of the World.

kasya dhanyasya api..... | - only some fortunate person (is able to) see(s) the dealings of the World. Most of the people, search in the scriptures (SAstra) that which is raining (baras) all around; they search in the scriptures (Sabda) that which is present everywhere; people indulge in futile debates, disputes (vivAd) and doctrines (siddhAnta) about that which can be grasped anytime and anywhere.

kasya dhanyasya api.....| That is why Ashtavakra says – some fortunate person having carefully looked at the life, sometime (kabhI)..... jIvitEcchA bubhukshA ca bubhutsOpaSamaM gatAH || - he becomes free (mukta) of three things – desire for life (living) (jInA), desire for enjoyments (bhOga) and desire for knowledge (learning) (jAnanA). You will be surprised - even the desire for knowledge (learning) is a cause for bondage (bandhan) - that I should learn (know) more, a lot, so that I can become a scholar (paNDit), a great scholar (mahA paNDit), that I know everything in the World. Just a desire is a cause for bondage – and there are three desires. Either, a man is full of desires for life - he earns wealth, searches for position (pada) and prestige (pratishThA); or he is full of inclinations (tendencies) for enjoyments - he consumes alcohol, visits prostitutes (vESyagaman), runs around for (in search of) enjoyments; or the third type of person, who has ambitions for knowledge – he excels (nikhAr) in study of scriptures, in disputes, he sieves through (dhAr dharnA) doctrines and remain involved in discussions and disputations. These three are the ordinary (sAdhAraNa) people.

The fourth (kind of) person is the fortunate one - he has no ambitions (AkAnkshA), he is not interested in enjoyments or learning, not even for living. He says – ‘seen enough of it; there is no substance in these’.    

 

anityaM sarvamEvEdaM tApatritayadUshitam |

asAraM ninditaM hEyamiti niScitya SAmyati || 9 : 3 || 85 ||

‘All these are ephemeral (anitya), vitiated (dUshita) by threefold miseries (tApa), unsubstantial (sAra-hIna), contemptible (nindita), and to be given up (tyAjya) – having known so for certain (niScaya), he attains quietude (SAnti)’.

All the three (kinds of) running around (dauD) is due to the three (kinds of) miseries. idaM sarvaM anityaM.....| All these are ephemeral – that is the wisdom, attained by looking carefully (avalOkana) – and not through scriptures (SAstra) which is borrowed (knowledge). It is to be attained through self-experience (anubhava). Adhi-daivika, Adhi-bhautika, AdhyAtmika – these are the three kinds of miseries (dukh) - relating to body (SarIra), relating to mind (mana) and relating to Self (Atma) – only these are experienced in this World, and nothing else. We get only misery here, and nothing else. We just get only ashes (rAkh) here, and ultimately, we get nothing else.

asAraM ninditaM hEyamiti niScitya SAmyati || - knowing thus that it is futile (vyartha), contemptible (nindita), quietude is attained. iti niScitya SAmyati......| As soon as it is ascertained (niScitya) that the World is unsubstantial (asAr), quietude results (phalit).

 

kO(a)sau kAlO vayaH kiM vA yatra dvandvAni nO nRNAm |

tAnyupEkshya yathAprAptavartI siddhimavApnuyAt || 9 : 4 || 86 ||

‘Which is that period (kAla) and that stage (age) (avasthA), when man had not experienced duality (dvandva) – happiness (sukha) and misery (dukha)? Disregarding (upEkshA) them, that person, who remains content (santOsha) with things (vastu) got (prApta) by itself (yathA) (effortlessly), attains perfection (siddhi)’.

There was indeed no such period, as people think, as ancient lore (purANa) say, as scriptures say. Jain scriptures say - that there was a period called ‘sukhmA - sukhmA’ - when there was only happiness (sukh); then a time came when there was ‘sukhmA – dukhmA’ – a mixture of happiness and suffering (dukh); then a time came when there was ‘dukhmA – dukhmA’ – there was only suffering. Hindus say that there was a time called ‘satyug’ when there was only happiness. There was no such period – all these are imaginations of mind.

There are two kinds of imaginative (kalpanASIl) people who have created two kinds of notions (dhAraNA). One (kind) say that heaven (svarga) was in the past (atIta) – all the ancient religions say that the past was alright. The second (kind) madness (pAgalpan) in the World is ‘communism’ (sAmyavAd), which says that heaven is in the future (bhavishya). But, we should know this – there was no heaven at any time. Nor there was Ram-rajya during the time of Rama. If there was indeed Ram-rajya then, there would have been no scope for writing Ramayana - the story of Rama. If there was only the news of happiness then, how come there was the story of Rama? Who abducted Sita? Ram himself, had to undergo fourteen years of life in the forest. All types of strifes (kalaha) and politics (rAjnIti) were there. His (Rama’s) step-mother deceived him. His own father turned out (siddha) to be lustful (kAmI) and covetous (lOlupa) that, by listening to the wrong advice of his wife – a youthful wife – he sent his dear son out of the house – sent him to forest; do you call these Ram-rAjya?

When Rama brought Sita back from Lanka, the initial words he spoke, were indeed not very good. He said to Sita – ‘do not consider that I waged war because of you; I did it (war) for the sake of honour (pratishThA), for the sake of the race (kula). Subsequently, on hearing that a washerman (dhObhI) had uttered some silly word, angrily, to his wife, who remained elsewhere for one night – ‘what do you think of me? I am not like Rama who accepted his wife, who remained in someone else’s custody for a whole year’, he (Rama) shunted her (Sita) to the jungle, even after having made her to undergo fire-ordeal (agni-parIkshA). There must have been more politics, than Ram-rajya, then. If it was so (that Ram-rajya existed then), he would have gone to jungle along with Sita. If honour (maryAdA) was to be held high, he would have taken Sita to jungle along with him.

But, all these are stories, that there was Ram-rajya.There were meek, poor, afflicted (pIDit) – all sorts of people were there. There were all sorts of problems, all sorts of intrigues (jAlsAji) and political conspiracies. People had become frightened (ghabaDA) of the past. When the happiness of the past - the Utopia of the past - had all become useless (vyartha), people made new inventions (IjAd); the new historians (purANakAr) – (Karl) Marx, (Friedrich) Engles, Lenin, Mao - have invented new lores; they say that it (heaven) will be in the future. One thing is certain (pakkA) – no one tells that it (heaven) is here (and) now (abhI), because, if they say so, who will believe it in the World? All that is seen is misery only – now only misery is seen. Either say that it (heaven) was sometime earlier, or it will be sometime in the future. Then, it becomes difficult to dispute – if it was there sometime earlier, it is not decisive (nirNAyak); one can, at least, refute (khaNDit) the past, but, how to refute the future? Therefore, Communism is very clever – it says, it (heaven) will be in the future, a golden age (svarNa yug) will come, it is coming; you sacrifice (kurbAn) yourself (your today) for that – then it will come.

Ashtavakra says - ‘Which is that period (kAla) and that stage (age) (avasthA), in which man had not experienced duality (dvandva) – happiness (sukha) and misery (dukha)?’ No, do not wait (pratIkshA) for any (kisI) period; do not wait for any stage. All that is needed is the revolution of consciousness (caitanya). How that revolution will take place?

‘Having disregarded that (duality), that person, who remains contented by whatever is obtained, all by itself (effortlessly), attains perfection (siddhi) – ‘yathA prAptavartI siddhim’ – whatever is obtained – that person who is content with that, attains liberation (mOksha). Make a living with whatever one has; do not desire anything more. Anything other than that, has never happened, nor will it ever happen. The story (kathA) remains same; periods (yug) change, but man does not change; things change, but consciousness does not change. It remained same at all times. The same happenings (vArdAt), same problems (jhanjhaT), same difficulties (upadrava) – lustfulness (kAmAvESa); everything is happening the same way.

‘Who attains perfection?’ – Ashtavakra says – ‘He who feels content (santOsha) with things as they are, with whatever is obtained, with whatever is in the present, - yathA pravartI – (attains perfection)’.

Then, running around (dauD) does not happen, aspiration (abhIpsA) does not arise, expectation (AkAnkshA) does not arise, desire (cAha) does not arise. There arises contentment (santOsha), that whatever is, it is alright, that nothing else can happen, that nothing else has ever happened, that nothing else can ever happen – that is why, there is no need to desire for something else.

‘That person, who disregards (upEkshA) them (duality), who is content with whatever is obtained all by itself (effortlessly), attains perfection (siddhi)’.  

 

nAnA mataM maharshINAM sAdhUnAM yOginAM tathA |

dRshTvA nirvEdamApannaH kO na SAmyati mAnavaH || 9 : 5 || 87 ||

‘Great ascetics (maharshi), saints (sAdhu) and Yogis have different (anEka) opinions (mata). Who, having known (seen) thus, after developing disregard (upEkshA), does not attain peace (SAnti)?’

He (Ashtavakra) makes a very important statement – ‘great ascetics have different opinions’ – nAnA mataM maharshINAM.

Great ascetics have many doctrines (siddhAnta), philosophers (dArSanik) have many doctrines. If one gets entangled (ulajh) in them, then there is no end (pArAvAr) – he will keep wandering (bhaTak). Saints have different doctrines; Yogis have different doctrines. There are plenty (bharmAr) of doctrines. Life is one, but there are many angles (dRshTi) of understanding (looking at) life. Whatever you listen, it might appear to be correct. Whatever you read, it might appear to be correct. People who are more genius (pratibhASAlI) than you, have laid foundation (IjAd) for these – great ascetics founded them, Yogis have founded them. Therefore, there must be great strength of argument (tark) in them (doctrines). You might get influenced (prabhAvit) by them. If you hear another one, he will also sound correct. When you hear a third, he will also sound correct. Like that, you will belong neither to this nor that (na ghar ka na ghAT kA). You will become a beggar at each and every door.

 Ashtavakra says – ‘having seen that there are many opinions, an intelligent (buddhimAn) person leaves off these opinions’ – he does not get involved in these opinions. Having seen that there are many doctrines, an intelligent person does not get entangled in these – whether Quran is correct or Bible, whether Vedas are correct or Dhammapada – which is correct and which is wrong? Those, who get entangled in these (doctrines), are not able to come out of them. There is no end to the difficulties – some or other problem keeps coming. If you solve one puzzle (uljhan), ten another new puzzles crop up – it keeps going. This is an endless chain (SRnkhalA). No one is ever able to come out of it.

nAnA mataM maharshINAM sAdhUnAM yOginAM tathA | - ‘Having seen that there is no substance in these disputes (vivAd) – that they take you nowhere’ - dRshTvA nirvEdamApannaH kO na SAmyati mAnavaH | - ‘who is that person who, having understood this simple matter, does not attain peace (SAnta)?’

If one is to attain peace, then he should avoid doctrines, he should avoid scholasticism (mata-vAda), he should avoid being a Hindu or Mussalman or Christian or Jain or Buddhist; if one is to attain peace, then he should search within himself (svayam) – not be wandering among the doctrines.

nAnA mataM maharshINAM – all of them are great ascetics – that is the problem. Suppose one is bad and the other good, then we can believe the good man, and leave off the bad man. Here, the problem is very deep – both of them are good. Whom to hold on and whom to give up? Should one hear Jesus or Mohammed or Mahavir? All of them are wonderful people. There is a great wonder in each one’s personality (vyaktitva). When they say, there is an attraction (sammOhan) in their words. But do not get entangled.

‘Having seen that this web of doctrines and philosophies are continuing – it never comes to an end.....’ We do not get answer for any question in the philosophies; we do not find any basis (proof) (AdhAr) for solving the (puzzle of) life through arguments (tark). And arguments are very hypocritical (dOgalA) – through arguments one can prove this way and that way also. Arguments are like prostitutes. One should have nothing to do with arguments.

I was familiar (paricit) with a great advocate (vakIl) – Hari Singh Gaur. He established Sagar University. He was a great advocate – World famous advocate. There was a case in the Privy Council. He was fighting the case for some King (mahArAjA). For whichever side he used to argue, he would win – that is for sure. That is why he never bothered much. Slowly, his prestige had become such that, whichever side he was, that person would win (the case). Therefore, the opponent side used to become dispirited (past). He had a huge store of knowledge, and also a lot of work. He had an office at Delhi, one at Peking and another at London. He used to keep shuttling between these places. He had a lot of job, and also a lot of problems (uljhan). During the previous night, he was busy (saMlagna) in some party and came home late, and went to sleep – without looking at the (case) file for the next day. In the morning, he went to the court – again without looking at the case file. He stood up to argue, without realising as to whose side he was. He started giving arguments of the opponent side. He presented arguments in favour of the opponent side for about an hour. There was a great silence in the Court room, as to what was happening. The Magistrate was worried, the opponent advocate was also worried – as to what was happening. The representative of his client – some King – was perspiring as to what their advocate was talking – if the advocate himself is telling so, then what is left in the case (in their favour)? He (representative) was dejected that they have lost the case. Ultimately, his (advocate’s) secretary, gathered courage and went to him and reminded as to what he was doing - that he had ruined the case, and it would be very difficult to win the case. He (advocate) asked – ‘what are you talking? Was I arguing for the opponent side? Don’t worry’. He fixed his tie and addressed the Magistrate – ‘Your Honour, thus far, I presented those arguments which my opponent would place. Now, I shall start refuting them’. And he started refuting, and also won the case – with much ease, because the opponent had nothing left to argue – he argued (for the opponent) so well on all the points which they could present, and refuted them also.

Arguments (tark) have no fidelity (nishThA) – it is a prostitute (vESyA), it will go with anyone. Arguments keep dancing before anyone who has a little intellect (akla). With that (argument) you can prove that there is God (ISvar), and also disprove; you can prove the Self (AtmA) and also disprove (asiddha).

Ashtavakra says – ‘intelligent (buddhimAn) person is he who does not believe in arguments; he gives up arguments’.  Seeing that there are many opinions of saints (sAdhu), yogis and great ascetics (maharshI), one thing becomes clear, that there cannot be any Truth in opinions, otherwise, there would not have been so many opinions. Truth is beyond opinions (matAtIta). There cannot be any truth in arguments, otherwise, all the arguments should have only one conclusion (nishkarsh). Therefore, Truth is beyond arguments (tarkAtIta).  Having observed thus, he develops disregard (upEkshA) for opinions. That person who has that disregard, attains peace (SAnti) certainly (niScit).

 

kRtvA mUrtiparijnAnaM caitanyasya na kiM guruH |

nirvEdasamatAyuktyA yastArayati saMsRtEH || 9 : 6 || 88 ||

‘The one who, through disregard (upEkshA) (for opinions), sameness (equanimity) (samatA), and skill (reasoning) (yukti), having known (jAn) the True Nature (Form) (svarUp) of consciousness (caitanya), crosses over (tAra) the World (saMsAr) – is he not a preceptor (guru)?’

This a very important (mahatvapUrNa) Sutra. Ashtavakra says – ‘Guru is hidden inside you; if you, through disregard (for opinions), equanimity and reasoning, come to know the true nature (form) of consciousness, then you have got your preceptor (guru)’.

kRtvA mUrtiparijnAnaM caitanyasya na kiM guruH | - Is he not the guru? One who comes to know his own (svayam) conscious (caitanya) nature (svarUp) through equanimity, disregard (for opinions), and reasoning – is he not guru? Is this – the incidence (ghaTanA) of knowing - not enough?

nirvEdasamatAyuktyA yastArayati saMsRtEH || Janaka accepted Ashtravakra as his guru – he (Janaka) brought Ashtavakra to his palace and said – ‘O Gurudev, please make me understand (samajh) what is knowledge (jnAna), what is liberation (mukti), what is the Truth-Consciousness-Bliss (saccidAnanda) paramAtmA? Please explain’. Externally, whomsoever you may accept as your guru, his (guru’s) final (antim) job is – to make the disciple understand that – ‘whatever I have explained (samajh) to you, can happen inside you’. It is the final (antim) grace (kRpA) of guru that he releases (chuTkArA) his disciple even from himself (guru) - (from his hold). That is his final job. He who does not do this, is not a true guru (sadguru). That guru who entangles (ulajh) his disciple, and then keeps him entangled (bound) with himself, is not a guru at all, because he is exploiting (SOshana) his disciple – his intent is to keep him as his disciple forever. But, a true (vAstavik) guru is one who, as soon as your discipleship term comes to end, and awakening (jAgaraNa) of wisdom (bOdha) begins, says – ‘now, there is no need to look towards me; look inside, close your eyes; I was just a mirror (darpaN). My need was there till your eyes became clear (sAF). Now, you can see through your own eyes. Whatever I showed you, was the same which you also could behold. My need was there, because you were unconscious (bEhOsh); now, there is no need of me’.

 ‘Is he not the guru who, knowing the true (saccA) nature (svarUp) of consciousness (caitanya), through equanimity, disregard (for opinions), and reasoning, crosses over (the saMsArA) himself?’ He is the guru. Guru is inside. External guru is just symbolic (pratIk rUp) – whatever is to happen inside you, has happened in somebody else – that is all. But, the ultimate (utmost) (Atyantik) happening happens inside you. Get the indication (clue) (sankEt) from the external guru, but do not make it (him) a shackle (janjIr); be careful that he does not become a prison (kArAgRha) for you.

There is a very valuable statement of Zarathustra. When he was about to take leave of his disciples, for getting dissolved (vilIn) in his final contemplation (samAdhi), he said (to them) – ‘now the final formula (Sutra) – beware (sAvadhAn) of Zarathustra; final Sutra is - beware of Zarathustra!’ Saying thus, he proceeded to mountains. ‘Beware of Zarathustra’ – he explained everything, and finally clarified – ‘beware of me; it should not happen that, you get bound by me, you get attached (Asakti) to me; if so, you have defaulted (cUk).

Your face is seen in the mirror, but, because of this, do not consider that your face is in the mirror; otherwise you will become insane (pAgal). Then, you will keep wandering with the mirror that, if you do not take the mirror with you, your face will be left behind in the house itself.

 Mulla Nasruddin went to the house of a rich man for seeking some donation for the mosque. As usually happens with rich people, the rich man peeped through the window and found Mulla there. He surmised that Mulla has come for some donation. He told his servant (darvAn) to tell him (Mulla) that he has gone out. But, Mulla saw the rich man peeping through the window. The servant said – ‘Sir, you have come at a wrong time – the master has gone out’. Mulla said – ‘does not matter; I shall come later. When your master comes, please give him this free advice from my side – ‘let him go outside, but let him not leave his head at home; that might be dangerous’’.

If you consider that your face is in the mirror, then you will have to wander with the mirror; otherwise, the face will be left at home – you will go without a face. Guru is a mirror; he makes you recognise (identify) (pehcAn) your face. But, once you start recognising (your face), then, finally, you should search (for your face) within yourself. He is the (real) guru, who takes you to meet your (inner) guru. He is the real guru, who awakens the guru who is asleep inside you; guru is hidden in oneself (svayam); the external guru is just an echo (prati-dhvani) of your inner guru.  

 

paSya bhUtavikArAMstvaM bhUtamAtrAn yathArthataH |

tatkshaNAdbandhanirmuktaH svarUpasthO bhavishyasi || 9 : 7 || 89 ||

‘When the modifications (vikAra) of elements (bhUta) – the body (dEha), sense organs (indriya) etc – are seen by you in reality (yathArthataH) as elements only, that very moment, you become released from bondage (bandha) and get established in your own nature (svabhAva)’.

paSya bhUtavikArAMstvaM bhUtamAtrAn yathArthataH | - when you begin to see things as they are (jaisA) – tatkshaNAdbandhanirmuktaH – that very moment, you become released from bondage; svarUpasthO bhavishyasi – and you get established (sthir) in your own nature; you reach your internal (Antarik) centre (kEndra), where no waves reach.

‘When the modifications of elements – body, sense organs etc – are seen by you in reality – as they are .....’ When you will see body as body only – now you see it as – my body - I am the body, my mind – I am the mind. Now we see things the way they are not – we see it differently (anyathA). We see them differently because, now our ability (kshamatA) to see is not clear – it is clouded (foggy) (dhUmil); one thing is seen as another (kuch kA kuch). Ashtavakra says – one should see things as they are; body is body; mind is mind; and I am beyond both – who sees both, recognises (identifies) (pahcAn) both.

Have you ever noticed (khayAl)? Anger arises in the mind; even then, someone, inside you, is seeing that anger is arising. Have you ever tried to recognise that seer who sees that anger is arising? When anger arises, then someone notices (sees) that anger is arising. You see that the poison (of anger) is spreading in the body – a mood of violence is arising. Who is seeing? When someone insults you, then you feel insulted; inside you, someone is seeing that ‘I am feeling insulted’. Who sees that he has been insulted?

You are listening me. I am talking here, and you are hearing there; your witness (sAkshI) is standing behind (pIchE) talking and hearing, who sees that you are listening. Sometimes, your witness will also say that you heard, yet you did not hear (listen), you defaulted (cUk).

You are reading a page of book; he read the whole page; suddenly (acAnak), you notice that though you were reading, you defaulted (missed the content). Who remembered that? Over and above reading, there is someone standing behind you – final (antim) umpire (nirNAyak) – who says – ‘you have defaulted; read again’. This final (umpire) inside you, is indeed your nature (true form) (svarUp).

 ‘Seeing things as they are, that very moment, becoming liberated from bondage, you get established in your nature (true form)’.

 

vAsanA Eva saMsAra iti sarvA vimunca tAH |

tattyAgO vAsanAtyAgAt sthitiradya yathA tathA || 9 : 8 || 90 ||

‘Desires (vAsanA) are indeed the World (saMsAra); therefore, give up desires – not the World; desires are indeed the World; therefore, give up desires. Giving up desires is indeed giving up the World. Now you can live wherever you want’.

This is a great revolutionary statement – ‘now you live wherever you want’; whether you live in the World, so be it; whether you live in the marketplace (bAzAr), so be it; now, live wherever you want. Only this (bus) that your witness should remain distinct (su-spashTa); then, nothing else is needed.

Then, howsoever you are, wherever you are, it is alright, and it is nice (beautiful) (sundar); there is no need to do anything anywhere. Only this that, you should be aware of one thing that you are only a witness – ‘Oh! I am pure consciousness (cinmAtra)!’

vAsana Eva saMsAraH – Understand this difference (bhEda). People tell you – ‘if you give up desires, the World is given up; if you give up desire, you are relieved of the World. There are not many desires - there is only (a) desire. There are not many desires; desire is only one. Desire is only a modification (vRtti) – to become something, to acquire something – whatever names you may give them. Someone wants to acquire wealth, someone wants position, someone wants liberation (mOksha) – but desire is only one. Desire (vAsanA) means – ‘I am not resigned to (reconciled with) (rAzI) whatever I am; I want to become something else, then only I will be reconciled’. Desire means – ‘I am annoyed (nArAz) with what I have; whatever is not, that should happen’. When you are reconciled with what you have, and you do not seek what you do not have, then desire is gone. 

vAsanA Eva saMsAraH – ‘desire is the World’. Some people say – ‘leave (give up) (chODO) the World, then desire will go away’. They are wrong. By leaving the World, nothing happens. You may run away to forest (jangal), but desires will follow you (will be after you) like a shadow (chAyA). You may sit down in a temple, but, the desire will follow you – the World is made (created) there itself. Wherever you are, the desire will be there. If there is desire, the World gets established there. It makes no difference.

vAsanA Eva saMsAraH – ‘desire is the World; therefore, desire is to be given up’. iti jnAtvA – he who knows thus – tA sarvA vimunca – has become liberated from everything; everything has left him. If you realise (identify) this truth (satya) that desire is the World, the World is gone (chUT) - just by this realisation (identification).

 vAsanA tyAgAt tattyAgaH – as the desire goes off, the World is gone. adya yathA tathA sthitiH – then, O Janaka, you may remain wherever you want; be wherever you want.

Take note of this Sutra also. It means that wherever you find yourself, that is alright. Then, whatever is happening, that is alright. If you find that you are in the palace, then it is alright; if you find yourself in the jungle, then also it is alright.

A fakir was a friend of an emperor. The emperor was much influenced (prabhAvit) by the fakir. He was so influenced by the fakir, that one day, he said (to the fakir) – ‘Sir, I do not like to see you, sitting underneath a tree, in the sun, shade and heat; please come to the palace’. When the emperor said so, he thought that the fakir would say ‘no, me and the palace? I have left the World’. If the fakir had said so, the emperor would have become pleased, and his regard for the fakir would have increased. But, the fakir would have been like me; he got up and said –‘where are the horses and all?’ The emperor hesitated (sakucA), thinking as to what kind of renunciate is he. But, he cannot say anything now. He brought horses, but very hesitantly (bEman). The fakir mounted the horse and asked him to proceed. He brought him (fakir) to the palace, but he was not very happy, because, the guru made the emperor a renunciate. What kind of renunciate is he? But, he cannot say anything now; he has been trapped by his own action. He (emperor) brought the fakir and kept him in the best room, which was the most beautiful part of the palace. He (fakir) started living there; he used to sit in the palace, the way he was sitting under the tree. After some time, the emperor ran out of patience. He thought it to be strange. After six months, he said (to fakir) – ‘Sir, I have a question’. Fakir said – ‘why did you take so much time; the question arose the same day I asked you to bring horse’. The emperor became frightened; he said – ‘how do you know?’ Fakir said – ‘how would I not come to know? That very moment your face changed. That very moment, my association with you has come to end, when I associated myself with the horse. From that very moment, for you, I was not any renunciate. Tell me, why did you wait for six months? Why did you suffer so long? I know that you are getting impatient. What is it?’ The emperor said – ‘I want to ask only this much – now there is no difference between you and me; now you are very much like me – you are residing in the palace, with all comforts and servants, nice food and drinks. The difference was then, when you were sitting under the tree – you were a fakir then, a renunciate, a great soul – and I was a king, an enjoyer. Now what is the difference?’ The fakir said – ‘do you want to know the difference? Then, let us go out of the village’. The emperor agreed. Both of them went out of the village. Fakir said – ‘let us go a little more’. It was already afternoon. The emperor said – ‘now please tell me, whatever you want to say; now we are half way in the jungle’. Fakir said – ‘no, a little more distance; I shall tell at the time of sunset’. The Sun was setting. The emperor said – ‘please tell me, now’. He (fakir) said – ‘I just wanted to explain to you that I am not going back. Are you coming with me or going back?’ The emperor said – ‘How can I go with you? I have palace, wife, children, and the whole system (vyavasthA). How can I come?’ Fakir said – ‘but, I am going; have you understood the difference (Fark)?’ The emperor fell at his feet; he said – ‘no, please do not leave me; I have made a great mistake’. Fakir said – ‘even now, I am ready to mount the horse; but you will come to grief again; bring the horse.’

When Ashtavakra says – ‘you remain wherever you want’ – adya yathA tathA sthitiH, then, his indication is this - whatever happens, howsoever it happens, it is alright, it is acceptable – tathAtA – whoever remains in that kind of ‘tathAtA’ state, he is called ‘tathAgat’ by Buddhists.

It is a name for Buddha – tathAgat; the meaning of tathAgat is – ‘one who comes like a wind, and goes off like a wind; there is no difference, whether it is East or West, whether it is South or North; whether the wind blows in the desert or in an oasis (marUdyAn), there is no difference. One who comes and goes thus – tathAgat – for whom everything is acceptable.

 Understand this Sutra – adya yathA tathA sthitiH - to be a Great Saying (mahA vAkya). Ponder over this a lot. Let this get entrenched (virAjamAn) inside you. If it becomes the glowing lamp of your temple, it will result in a lot of divine grace (prasAd), it will shower a lot of blessings (ASIsh). You can become verily that, which Ashtavakra calls – kasya dhanyasya api – a fortunate one. You can become that fortunate one. I have opened the door for you, for that only.

(Translator’s note – mahA vAkyas are those which declare the ultimate truth, like ‘aham brahmAsmi’ etc.)

Hari OM tatsat.

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Pravachan 75 - Acharya Rajneesh (Osho)

  This Pravachan was delivered on 25 Jan1977 Pravachan Audio link – Soundcloud – https://on.soundcloud.com/c8wkN https://oshoworld.com...