Pravachan - 29 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 9 Oct 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/1or6a

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-29/

(Pravachan No 28 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 |

vihAya vairiNaM kAmamarthaM cAnarthasankulam |

dharmamapyEtayOrhEtuM sarvatrAnAdaraM kuru || 10 : 1 || 91 ||

 

svapnEndrajAlavat paSya dinAni trINi panca vA |

mitrakshEtradhanAgAradAradAyAdisampadaH || 10 : 2 || 92 ||

 

yatra yatra bhavEttRshNA saMsAraM viddhi tatra vai |

prauDhavairAgyamASritya vItatRshNaH sukhI bhava || 10 : 3 || 93 ||

 

tRshNAmAtrAtmakO bandhastannASO mOksha ucyatE |

bhavAsaMsaktimAtrENa prAptitushTirmuhurmuhuH || 10 : 4 || 94 ||

 

tvamEkaScEtanaH SuddhO jaDaM viSvamasattathA |

avidyApi na kincitsA kA bubhutsA tathApi tE || 10 : 5 || 95 ||

 

rAjyaM sutAH kalatrANi SarIrANi sukhAni ca |

saMsaktasyApi nashTAni tava janmani janmani || 10 : 6 || 96 ||

 

alamarthEna kAmEna sukRtEnApi karmaNA |

EbhyaH saMsArakAntArE na viSrAntamabhUnmanaH || 10 : 7 || 97 ||

 

kRtaM na kati janmAni kAyEna manasA girA |

duHkhamAyAsadaM karma tadadyApyuparamyatAm || 10 : 8 || 98 ||

 

अष्टावक्र उवाच ।

विहाय वैरिणं काममर्थं चानर्थसङ्कुलम् ।

धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ।। 10 : 1 ।। 91 ||

 

स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा ।

मित्रक्षेत्रधनागारदारदायादिसम्पदः ।। 10 : 2 ।। 92 ||

 

यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै ।

प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ।। 10 : 3 ।। 93 ||

 

तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते ।

भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः ।। 10 : 4 ।। 94 ||

 

त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा ।

अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते ।। 10 : 5 ।। 95 ||

 

राज्यं सुताः कलत्राणि शरीराणि सुखानि च ।

संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि ।। 10 : 6 ।। 96 ||

 

अलमर्थेन कामेन सुकृतेनापि कर्मणा ।

एभ्यः संसारकान्तारे न विश्रान्तमभून्मनः ।। 10 : 7 ।। 97 ||

 

कृतं न कति जन्मानि कायेन मनसा गिरा ।

दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ।। 10 : 8 ।। 98 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 8 Slokas are given as Chapter 10; but, according to the transcript of the Pravachan, all these are given sequentially (91 – 98) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

ashTAvakra uvAca |

vihAya vairiNaM kAmamarthaM cAnarthasankulam |

dharmamapyEtayOrhEtuM sarvatrAnAdaraM kuru || 10 : 1 || 91 ||

Ashtavakra says – ‘Giving up (tyAga) foe (vairi) like desire (kAma), and totally (bharE) disastrous (anartha) worldly prosperity (artha), and (also) leaving (chOD) off (even) duties (religious observances) (dharma) which is the cause (kAraNa) these two (kAma and artha), have disregard (upEkshA) for everything’.

(Translator’s note – dharma, artha, kAma and mOksha are considered as purushArtha – objects of human pursuit. The word ‘dharma’ is very difficult to translate – it may mean anything from ‘one’s duty’ to ‘religion’. Therefore, it has been used as it is.)

Normally, everyone have exhorted to give up worldly prosperity (artha) and desire (kAma). But, Ashtavakra says – ‘give up even dharma’. It is necessary to understand this correctly. The supreme (Atyantik) revolution of dharma is giving up even dharma. The utmost (Atyantik) aim of dharma is becoming free (mukta) of even dharma. adharma means what is wrong (bad) (burA), which is not to be undertaken (akartavya). dharma means what is auspicious (Subha), to be undertaken (duty) (kartavya). By adharma, sin (pApa) is meant; by dharma, merit (puNya) is meant. We have to get rid of sins; but, Ashtavakra says, we have to get rid of even merit. This is so, because, basically (mUlataH), sin and merit are not two different things – they are the two sides of same coin. That person who is bound (bandha) by merit, will remain bound by sin also. Even for earning merit, one will have to commit sin; without sin, merit cannot be earned. If you want to give charity (dAna), then you would have accumulated wealth – accumulating wealth is a sin, and giving charity is merit. But without accumulating wealth, how will you give charity?

There is a mention (ullEkh) that a disciple of Lao Tzu became a judge. The case was – a man was caught stealing; he committed burglary in the house of the most rich man (sETh) in the town; he was caught red-handed (rangE hAth); therefore, there was no problem. The judge – disciple of Lao Tzu – awarded him sentence of six months; he also awarded a sentence of twelve months to that rich man. The rich man started laughing; he said – ‘have you ever heard like this? What kind of madness is this?’ The matter went to the emperor; the rich man said – ‘this is too much; a burglary has been committed in my house, and I am being punished?’ The judge said to the emperor – ‘if he had not accumulated so much of wealth, there would have been no burglary; the theft is secondary (offence), but, the primary (offence) is accumulating wealth. That is why, I gave six months’ sentence to the thief and one year to the rich man’. It looked justified to the emperor, but law (niyam) cannot work like that. The emperor said – ‘there is strength in your argument, but it never happened like that before. By the same yardstick, I would also be an offender (aparAdhi). You resign your job; no matter how correct your statement is, it is not practicable (vyavahArik)’.

In the name of practice, man hides (chipA) many things, and the truth does not come out, because we hide them under the cover (AD) of practice (vyavahAr). In the history of man, this is the only incident (ghaTanA) where the thief was punished, and also the victim of theft. There is a big secret in this incident – theft can happen only when someone accumulates wealth. Therefore, accumulating wealth is necessary even for earning merit – only then, one can give charity.

You may observe that if a beggar makes a declaration (ghOshaNA) that he is giving up everything, people would laugh; they would ask – ‘what is there with you? What kind of talk of giving up is this?’ But, if some Mahavir or some Buddha gives up, then that declaration remains (valid) for centuries (sadi). In the Jain scriptures, there is an exaggeration about how much Mahavir gave up – about the number of elephants, horses, chariots, gold and gold coins he gave up. But, that much could not have been there, because Mahavir was the son of a petty king – whose status (hEsiyat) was not like that of a king – he was like a big money-lender (mAlguzAr); in today’s terms, the kingdom would not have been larger than a tehsil. So much of wealth would not have been with him, as is written in the scriptures; they have been exaggerated in the scriptures, because the writers wanted to project Mahavir as a great renunciate (tyAgI); for measuring renunciation, wealth is a means (upAya).

It is a matter of great wonder here, that enjoyment is measured through wealth, and even renunciation is measured through wealth. Here, if you give status to anyone, it is because of wealth; and also, if you give status to some renunciate, it is because of wealth. The status of wealth is visible – it is the ultimate (antim); other than that, we have no other yardstick (mAp-daND). Therefore, what is there for a beggar to give up? Probably, because of this, only twenty-four of the Jain Thirthankars were princes. It is not that no poor man ever renounced during the time of these princes; but only twenty-four of them are princes. Buddha was also a king; the Hindu incarnations - Krishna, Rama – were also kings. It is worth pondering a little. The status of wealth is such that even if we want to measure renunciation, it is through the yardstick of wealth only. These were kings; that is why they were respected; when they renounced their kingdom, they were further respected. But, is it the regard for renunciation? This is the regard (given) for wealth. If a beggar gives up everything and stands, you will laugh. You will say – ‘what was there with you, that you gave up? You did not even have loin cloth – you were indeed naked; now what kind of declaration you are making of becoming ‘digambar’ (sky-clad)?’ Therefore, even for renunciation, one has to have wealth. For earning merit, one has to sin (first). Therefore, those who understand the system of life, say – ‘even dharma is to be given up, merit is to be given up – both these should be given up together’.

Try to understand this Sutra -

vihAya vairiNaM kAmamarthaM cAnarthasankulam |

dharmamapyEtayOrhEtuM sarvatrAnAdaraM kuru ||

Sexual desire (kAma) is enemy (Satru). Why all the scriptures (SAstra) of the World say that sexual desire is enemy? What could be the reason for it, that they (scriptures) say so in one voice? Whether it is that of Hindu, Jain, Buddhist, Christian – all say in one voice that sexual desire is enemy. What could be the reason for saying so? Let us try to understand this. (Translator’s note – though ‘kAma’ generally means ‘desire’, in the present context – as may be seen from the following statements of Acharya - it specifically refers to sexual desire. Therefore, it has been translated accordingly.)

It is the power of sexual desire – the sexual energy (UrjA) is so pronounced (immense) (virAT) that it is most difficult to get out of its grip (pASa) – almost impossible (asambhava). Psychologists consider that one cannot get out of it; their statement is worth understanding. Our birth is attributable to sex; the very first beat (pulse) (sphuraNa) of your birth was, the sexual impulse of your parents; you have come out of that wave; you are made up (nirmit) of that wave. Every pore of you is filled with sex. Your first cell (aNu) was (due to) the union of two sex cells; you were created from that. Then, the same cells have got propagated; now you have billions (karOD) of cells in the body, and each cell is a sex-chamber (kAma-kOshTha).

Do not consider that woman is external (bAhar) to you, because, when you were born, one portion came from your mother, and the other from the father. Therefore, both man and woman are present inside you – it is only a question of amount (how much) – but both are present.

Hindus believe (dhAraNA) in ardha-nArISvara (half-woman Lord). You might have seen the image (pratimA) of Sankara, in which, He is half man and half woman. That belief is very invaluable. You are also ardha-nArISvara, every person is ardha-nArISvara; otherwise, there is no scope for existence (hOnA). Half of you is your mother, and the other half is your father; through their union, you were created. In man, the quantity of man is more; in woman, the quantity of woman is more; but this is only a difference of quantity. Therefore, when someone’s gender changes, then that sex organ (ling) changes. Now, in Southern India, a young woman had become a youth (young man) (yuvak). She was a woman for almost twenty or twenty-two years; suddenly, she became a man. A lot of such incidents have happened in the West. Now, the physiologists (SarIra-SAstri) say that it is now in their hands, that if someone wants to change the sex, it could be done. If some man is fed up (Ub) of being a man, he can become a woman; if a woman is fed up of being a woman, she can become a man. It is only a question of changing the hormones – change the quantity (of hormone).

If you are a man, understand that, in your inside, there are sixty percent of male (purusha) cells (jIvANu) and forty percent of female cells; and if you change the ratio (anupAt), you become a woman. (Translator’s note – it is not clear whether the statement about the ratio of sex cells in individual, is scientifically correct or not.) We were born because of sex desire – our life stands on the union of two opposite sex desires. That is why, it is almost impossible – in the opinion of psychologists, it is totally impossible – that we get beyond sex impulse (vAsanA). Even scriptures say so. There is a wonderful statement in the Atma Purana –

kAmEna vijitO brahmA, kAmEnA vijitO haraH |

kAmEna vijitO vishNuH, SakraH kAmEna nirjitaH ||

Brahma was vanquished by sex desire; sex desire vanquished Sankara, Vishnu was vanquished by sex desire? Everyone was vanquished by sex desire.

The power of sex desire is mighty (prabal). Mightier the power, greater is the struggle (sangharshaNa) to overcome it. That is why it is said – ‘sex desire is an enemy’ (vairI rUpa kAma). In this World, if at all one has to confront (Takkar) someone – if one has the courage to confront, to struggle, to fight, to become a warrior (yOddhA) – then do not choose some petty enemy. Remember, greater the enemy you choose, bigger will be your victory. What is the substance in conquering someone (something) petty?

There is an Aesop tale – in the jungle, a donkey challenged a lion, and said – ‘if you have the courage, come to the (battle) field (maidAn); let us have one-to-one fight’. But the lion went away quietly. A jackal (siyAr) was hearing this. He approached the lion and asked – ‘O Lord! What is the matter – you did not accept the challenge of even a donkey?’ The Lion said – ‘Am I insane? If I accept his challenge, then there will be gossip that lion fought with a donkey – that will be a great shame; it never happened so; it never happened in our clan, lineage and tradition (paramparA), that a lion fought with a donkey. What is there to fight a donkey – I can finish him off, why fight? If the donkey loses, there is no disgrace for him; even if I win, then also, there is no great regard (for me); people will say – ‘is it some victory – against a donkey?’ If, by mistake, the donkey wins – after all donkey is a donkey; what is the trust – then we will, for all time, be defamed. Therefore, I went away quietly. It is not correct to mess (jhanjaT) with a donkey’.

If you get entangled with something petty, you will win against petty only. If, by chance, you lose, you lose against something petty. Always choose an enemy after due deliberation. It is alright with a friend, but choose an enemy after deliberation. Choose some big enemy, because the (consequent) challenge and struggle will give you an opportunity for your Self-development (vikAs). Those who fight against external things, they win against those only. Whether it is Alexander, Timur Lang, Nadir Shaw or Napoleon – even if they extend their authority over the whole world, yet, their authority is only on things. Therefore, in this country, we regarded those who conquer themselves. We have not given so much regard even for those who conquered everything, but we regarded more those who conquered themselves. It is so, because, there is only one method of conquering oneself, and that is to have control over (overpower) (atikramaNa) sex energy (kAma UrjA) – to go beyond it. Going beyond sex energy means – ‘to be liberated from birth, to be liberated from life, to be liberated from one’s death’.

Sex energy has given birth to you, and its flowering (maturation) (utphullatA) is your youth, your life. When sex energy depletes (thak) and dissipated (visarjit), it will be your death. The whole story of your life – from the beginning till end – is a story of sex. If you remain within its bounds (antargata), then you never lived like a master (mAlik), but only like a slave (gulAm). If you want to become your own master, and if you want to accept any challenge at all, it is proper to accept this challenge hidden inside you. That is why, scriptures call lust (kAma) as an enemy. This is not only a blame (nindA), but also a hidden regard. They (scriptures) say that if at all you want to show enmity (SatrutA), do it against lust, because – kAmEna vijitO brahmA – lust vanquished brahma; kAmEna vijitO haraH – lust vanquished even Mahadev. Therefore, if there is anyone (anything) worth fighting, it is lust only, which has vanquished even deities; only in vanquishing that, the flower hidden inside man, will blossom. By winning over that, by which everyone has been vanquished, the empire of the Lord will get established, inside you, for the first time.

Bharata is the only country where we have made deities bow at the feet of those who attained wisdom (buddha). When Siddhartha Gautama attained Buddha-hood (buddhatva), according to the story, Brahma, Vishnu and Mahesha – all three together – offered their oblation (naivEdya) and worship (pUjA) at His feet. When Mahavir attained Supreme Wisdom, deities showered flowers. But why should deities shower flowers at the feet of some human? It is so, because, that person had crossed that limit (boundary) (sImA) which even deities could not cross. Even now, Indra is busy with nymphs (apsarA). Even now, in the heaven, the lust-business (kAma vyApAr) is going on, which is going on in the Earth too. However, there (heaven), it is more systematic (vyavastita), it is more methodical – more beautiful women are there; more handsome (beautiful) bodies are there, more longevity is there, all the facilities and materials for enjoyments are available.

Whatever arrangements we have made for deities in the heaven, science is trying to make the same on the Earth for humans. I have heard that a man died and went to heaven. There, he was very astonished to see some persons bound by shackles (janjIr) – bound by shackles in the heaven! He asked the door-keeper – ‘this appears to me a matter of great concern; it is understandable that they are chained in the hell; but is it so in the heaven also? What kind of heaven is this?’ That door-keeper started laughing. He said – ‘they are Americans; since the time they came here, they are repeating the chorus (dhun) that they want to go back to America, because it was better there, than here (in the heaven)’. Science is trying to drag heaven on to the Earth; but even if it succeeds in doing so, it will make no difference, because, no matter how much facilities are assembled for satiation of sex impulse (kAma vAsanA), it (satiation) will never happen, because insatiability is the nature of sex impulse. One remains unsatiated even with whatever is obtained; there is taste for whatever is not obtained (obtainable). Understand this nature of lust – this is the bondage, this is the shape of your enemy. Whatever has been obtained, becomes useless. If you get the woman you desire, if you get the man you desire, at that very moment, desire for another has commenced.

Byron was great English poet. He was a handsome man, a man of great talent (pratibhA). He had association with many women, but no association lasted more than a month or two. But, one woman constrained him for marriage. She said – ‘I will not touch even your hand, unless you marry me’. He became mad after her, to be close with her. Finally, he had to agree for marriage. When the marriage (ceremony) was over, and he was getting down the stairs of the Church holding the hand of his newly-wed bride, he stood horrified (ThiThak); he said to his wife – ‘it is surprising; I was mad after you; I had not slept for many nights; now, while I am holding your hand, for a moment, I forgot you; my mind went after that women who is going on the road’. The marriage is not yet (fully) over, but divorce has begun.

We lose taste in things got by us. For long, you wanted to build a house, and you built it. Till the time the house was built, you were dreaming of it, thinking of it a lot, and you had only that fad (dhun); then the house has been built. But, you stand disappointed, that you got nothing. Now, you start thinking of building another house. The characteristic (lakshaNa) of lust is that it does not allow you to get satiated – there is no means for satiation in it. The burning fire of insatiability is the nature of lust.

‘Giving up the enemy-like lust and totally disastrous wealth....’

Hindus have defined four objects of human pursuit (purushArtha) – wealth (artha), desire (kAma), conduct (duty) (dharma) and liberation (mOksha). Desire is a normal man’s impulse (vAsanA), and wealth is the means for fulfilling it. We have ambition for wealth because there are aspirations (kAmanA); these could not be fulfilled without wealth. If one has wealth, beautiful woman can be got. A person who has no wealth, gets only whatever is left over (bacA-kucA). If you have wealth, you can get whatever you want. If one has no wealth, he can keep on aspiring for it; but, nothing happens just by aspiring. Wealth helps in realising what is desired. Therefore, it is funny that you do not find more dissatisfied person than the rich. One who has no wealth, has hope (ASA), but rich loses even hope. One who has no wealth has the hope that someday or other, he can obtain wealth, so that he can achieve whatever he wants – that is why he keeps running after wealth. A rich man has wealth, and has the facility to do whatever he wants, but he does not derive any meaning in that (getting things done). Therefore, a rich person is, invariably (anivArya), unhappy and dissatisfied.

You may not find a poor man becoming insane, but you find insanity among rich. In the rich nations, there is more insanity; in the poor nations, as of now, there are no psychologists (manO-vaijnAnika), and there are no psycho-analysts (manO-viSlEshaka); in Bombay, there may be one or two; there may be one or two in Pune. But, in this nation of sixty crore population, you may not find any psycho-analysts - there is no need. But in New York, it (number of psycho-analysts) keeps on increasing. Their (psycho-analysts) number is getting as much as that of physicians. It is possible that, by the end of this century, there may be as many psychiatrists (manO-cikitsaka) as physicians; rather, it is possible they (psychiatrists) will be more than physicians. It is so, because, people get all kinds of facilities (comforts) for the body; the more facilities (comforts) for the body, the more insanity levels.

In my view, if a poor man has righteous conduct (dhArmik), that is a wonder; if a rich man is not dhArmik, that is also a wonder. If a poor man is dhArmik, then it is an exception (apavAd), because, where is the opportunity for a poor man to become free of (liberated from) the mind? Now, he has not known mental pain; his hope has not yet been extinguished. Therefore, if a poor man becomes dhArmik, it is an exception. If dhArmik person is rich, then it is completely natural (svabhAvik) – it must be so. A rich man should become dhArmik, because, any hope, that there is something (yet to be procured) in this World, has ended. He has everything. Andrew Carnegie, Rockefeller – they have everything; they can purchase whatever they want, as much as they want; their capacity to purchase is more than whatever is there. Now, what to do?

Therefore, if a dhArmik person is rich, it is an ordinary matter – it should be so; if it is a poor man, then it is not ordinary. If a rich man is not dhArmik, it is not very reasonable – it should not be so. For this, there can be only two meanings – either he is a dunce (buddhu), a fool (mUDha) or he has not become fully rich. If one is fully rich and has intelligence (buddhi), there is no escape from becoming a dhArmik. For a poor man, to become a dhArmik, he should be extremely (prakhara) talented (pratibhA). If a rich man is to escape from becoming a dhArmik, he must be utterly foolish.

When Bharat was a wealthy nation, it was dhArmik; it was Bharat’s golden age during the time of Buddha and Mahavir; it was on top of the World (nations), it was golden bird (sOnE ki ciDiyA); the whole world looked towards Bharat, as if the all the riches were concentrated here. The peak of dharma which we could reach during those times, was never possible after that; then, it all became a dream.

A poor, though may seem dhArmik, could not be (in reality), because, he still has faith in riches; he is still under the hold of aspirations; even the world’s petty necessities had not yet been fulfilled – and dharma is the greatest final necessity of life. It is said – ‘no prayer (chant) is possible in empty stomach’ (bhUkhE bhajan na hOyE gOpAlA); how can, one who is hungry, pray (bhajan)? Even in his prayer, there will be the shadow (chAyA) of his hunger, there will be hunger only (in the prayer). Even if he prays, he will pray for food (rOTI) only. There cannot be any seeking of paramAtmA in his prayer. Only when petty necessities of life are fulfilled, when there are all the means for the race (dauD) of body and mind, then, suddenly, one comes to realise that there is nothing worth achieving here; then, the search, for attaining something worthy, begins.

The journey for dharma begins when the journey for riches and desires are rendered futile (vyartha). Therefore, there are two kinds of journeys in this World – one is for riches and desires – riches is the means (sAdhana), and desires are the goal (end) (sAdhya); the other journey is that of dharma and liberation – dharma is the means and liberation is the goal. Therefore, it has normally been understood that the one who seeks liberation, must earn dharma – similar to the person earning riches to satiate his desires, because, how else can you satiate your desires without wealth? One who is under the thralldom of desires, must earn riches; one, for whom these (desires) have been rendered futile, should get liberated – he must taste the supreme liberation – he must earn dharma. This is the arrangement for normal dharma. 

But, Ashtavakra makes a very revolutionary statement. He says – ‘he, who truly wants to attain liberation, must become free of dharma also’. Why because, liberation (mOksha) cannot be made into an ambition (kAmanA). The nature of liberation is such that you cannot ‘desire’ it. Whatever you desired (wanted), does not remain liberation, any longer; if desire is standing behind anything, whatever you desire will become (remain) the World (saMsAr) (only). There is no means (sAdhana) for liberation – even dharma is not means for liberation.

This is World of arithmetic (gaNita). We say – ‘if one has to satiate his lust (kAma-vAsanA), he must earn wealth; if one is to attain liberation, he must earn dharma’. People earn dharma, like wealth. People keep hoarding even merit (puNya) in their lockers, like they do with coins (sikkA); as people do book-keeping, keep bank balance, similarly, they also keep account of merits (puNya). They will open their (accounts) books in front of paramAtmA – ‘I have done so and so (so much) meritorious acts, and I need recompense (badalA)’.

A common man’s argument is this, that everything in the life is a deal (saudA), a business (vyavasAya). But, Ashtavakra says – ‘liberation is not a deal, not a business; it cannot be attained by ‘doing’ something – its form is that of holy offering (prasAda)’. It cannot be sought – you default by seeking it. Liberation is (already) attained (by you); because of your desires (seeking), you are not able to see it; desires have made you blind (andhA); you leave off seeking (cAhat), leave off desires (cAha). Try to remain, for some time, without seeking (desiring) anything; suddenly, you will find the rays of liberation descending inside you.

Liberation (mOksha) is not a goal (end) (sAdhya), for which there could be means; liberation is (one’s) nature (svabhAva). We are existing (living) in liberation only. I have heard – one fish has been hearing stories of the Great Ocean from childhood; even in the fish-scriptures, matters relating to Great Ocean is written. Those fishes, which were very wise (jnAnI), talked about Great Ocean. The fish was growing up; it remained worried and immersed in thoughts as to where the great ocean is. It is natural that if the fish is born in the ocean, it cannot know about the ocean. It grew up in the ocean itself; therefore, it could not know about ocean. It enquired about the location of Great Ocean. Others told – ‘we also have heard the discourses, statements of wise; but, none of us have seen it. Some fortunate fishes – some Buddha – Mahavir, some Krishna – Ram might be knowing; other ordinary fishes like us, just believe what we heard – that Great Ocean is somewhere. That fish was greatly worried; its life had become very distressing (vikshubdha), as it was a very contemplative (vicArSIl) fish; it was brooding - even by remaining thirsty and hungry – as to how to reach Great Ocean, as to how that unique (advitIya) happening will take place. It was getting very eager (lObha) for that happening; it was becoming emaciated and weak. Then some guest fish had come from a nearby river, and it saw the condition of the (ocean) fish; it said – ‘you are mad; whatever you are searching, is present everywhere; we are inside it; neither there is need for you to go hungry, nor to meditate or pray; the Great Ocean is this; we cannot be alive without that Great Ocean’. 

Similar to the wisdom imparted to the fish, Ashtavakra-like Sadguru tells us the same – ‘we are in (a state of) liberation, the paramAtmA has encircled (ghEr) us all around; we were born in Him; we are living in Him; our dissolution (visarjan) is in Him; but paramAtmA is so immediate to us that He is not visible (to us); if He (paramAtmA) is far away, we could see Him; our eyes are competent in seeing far away things; things that are very close are missed – whatever is too close, that is forgotten; there is nothing closer (to us) than paramAtmA. There is means for a fish – it can be taken out (of the ocean) and thrown in the sand bank, so that it can come to know, when it yearns (taDap) (for water), as to what it means to be out of the Ocean. But, for us, even that means is not available – we cannot go anywhere outside paramAtmA’.

 The declaration (udghOshaNA) of Ashtavakra is this – ‘do not worry about dharma; you have to do nothing to attain paramAtmA; he is already attained; liberation is not in the future – liberation is here and now; liberation is the name for the state of being devoid (SUnya) of desires (seeking)’.

 ‘vairiNaM kAmam.....|’ - Desire (kAma) is the enemy, because it does not allow you to be satiated (tRpta). Isn’t he the enemy who does not allow you to become satiated? Understand the meaning this ‘enemy’. Is he not a friend who gives you satiation, who gives you respite (viSrAm), sitting near whom, you get rest, you feel happy? Being with whom, you get only misery (dukh), in whose friendship you never get anything but thorns (kANTA), who showers flowers of hope, but, the result of which is nothing but thorns – he is the enemy. ‘vairNaM kAmam’.

‘anartha sankulaM artham |’ – Ashtavakra further says – ‘that which you call ‘riches’ (artha), is indeed a scourge (anartha)’. What you call ‘wealth’ (dhan) – ‘artha SAstra’ – treatise of wealth - ‘economics’ – that is a treatise (SAstra) of disaster (anartha). All the disasters (anartha) happening in the world, are because of wealth. Therefore, some of the World thinkers, have gone to the extent of saying – ‘till the time there is wealth, there can be no peace (SAnti) on the Earth’.

 Have you heard the story of ninety-nine rounds (ninyA-nabbE kI phEr)? That is a disastrous thing. The story is straight-forward, simple; it reflects the man correctly.

There was a servant of an emperor – a barber. He used to massage him (emperor), shave him. The emperor was very surprised seeing the barber happy, pleased and full of fun and frolic (mast). He used to get one rupee every day. In that one rupee, he used to eat, drink and also feed his friends – it must have been a cheap (inexpensive) (sastA) days. In the night, when he goes to sleep, he would not have even a single paisa; he used to sleep with no cares (niScint). Next morning, he would get another rupee after doing massage for his master. He was very happy; he was so happy that the emperor was envious of him. Even the emperor was not that happy. Where is happiness – he remained distressed and worried due to mountainous burden on his head. He asked the barber the secret of his being pleased always. He (barber) said – ‘I do not know anything; I am not an intellectual; but, the way you become surprised by looking at me, I also get surprised by looking at you, as to what could be the reason for you to be unhappy; I have nothing with me, and I am happy; you have everything, but you are not happy; you fill me with wonder; I am pleased because it is my nature to be so – what else is there to happen?’

One day, he (emperor) asked his minister (vazIr) to find out – ‘what is the secret behind the barber remaining so pleased, that he makes me envious? It would be better to be a barber (than an emperor). Why did I get trapped by becoming an emperor? Neither I have sleep at night, nor peace during day; worries are increasing day by day. If I solve one problem, ten others crop up – leave aside accidents (ghaTanA). It seems better to be a barber’. The minister said – ‘please do not be worried; I shall set right the barber’. The minister was master in arithmetic. The emperor asked – ‘what will you do?’ He said – ‘just nothing. You will see it in three-four days’. He placed ninety-nine rupees in a bag and threw it into the house of the barber. When the barber got up in the morning, he picked up the bag and found ninety-nine rupees; he became worried. He said – ‘it is enough if I get one rupee; therefore, I shall observe fasting today, and I shall complete a hundred.’ That is all, the problem has begun. He never thought of accumulating (money) – there was no facility to do so; he was getting one rupee a day, and that was enough for all his needs. He never bothered about tomorrow. Tomorrow never occurred to his mind; he was living in today only. Today, for the first time, ‘tomorrow’ occurred to him, because, he had ninety nine rupees, and there was no problem in making it a hundred; only that he had to bother for one day, and hundred will be complete. That day he went on fasting; but, the next day when he was massaging the feet of the emperor, there was not the joy in it – there was a distress, worry; some calculation was going on. The emperor asked – ‘today you look worried; what is the matter?’ He said – ‘nothing my Lord, nothing at all, everything is alright’. But there was no fragrance in the words, which he (emperor) used to feel every day. ‘Everything is alright’ – he was saying that as never before, like everyone tells. Earlier, when he used to say, everything was indeed alright; but, today it was a formality. The emperor said – ‘no, I will not agree; you appear distressed; there is no shine in your eyes; did you sleep well in the night?’ The barber said – ‘now that you are asking me, how I can say a lie to you? I could not sleep yesterday night. But everything will become alright; it is a matter of two or three days only; you need not be concerned.’ But his (barber) worry was increasing day by day. When a hundred was completed, he started thinking of accumulating little by little, so that it can become two hundred. Now he was moving step by step. In fifteen days, he became totally worn out; all his happiness had vanished. The emperor asked – ‘now, you tell me truly, what the matter is? Did my minister do something?’ The barber was astounded; he said – ‘what do you mean? Was it your minister? I have now understood – why, all of a sudden, I found a bag in my house with ninety-nine rupees; from that day onwards, I came into difficulty’. ‘Ninety-nine rounds’.

(Translator’s note – Ninety-nine – a game of cards also. According to Wiki, the game was popular with Romani people - stated to be of Indian origin.)

 Wealth is at the root of all disasters (anartha), somehow or other. There is enough wealth, that everyone can be comfortable. But, the race of those, who have hold over it (wealth) is such, the intoxication of ownership is such, that it is impossible for it (comfort for all) to happen. Today, the World can become so well-to-do, that no one need be unhappy, that there need be no difficulty for everyone to get food, employment and clothing, that there need be no dearth for medicines and housing; but, this cannot happen, because a few are completely crazy and insane; for them, there is only one joy in their lives – to stockpile wealth. It is an obsession, it is a state of mental insanity. So many murders, so many wars – all for the sake of wealth; so much of politics – all for the sake of wealth.

(Leo) Tolstoy has written that there can be no peace on the Earth, till there is usage of money (sikkA). Probably, in the World, it might never be possible to be without usage of money, because, that will also be a reason for problems – there will be great difficulties. Today, we cannot even think of man remaining without money. Therefore, it might not be appropriate to heed to anarchists (arAjakavAdI) like Tolstoy. I do not believe that it should be listened to. But, there could be relief from the madness of money. Remember that, if you carefully watch the person, whom you find running after wealth, you will certainly find one thing - there is no love in his life. Miserly (kRpaNa) are not lovers – they can never be; and lovers cannot be a miserly. Therefore, it seems that, the more love one has in his life, the less madness for wealth; lesser the love in life, more the madness for wealth. Wealth is the complement (fulfilment) (paripUrti) of love. If the heart of devoid of love, you have to fill it with something; the internal void makes one feel troubled, one feels fear that there is void inside – let me fill that void with something.

Psychiatrists (manasvid) say that when the child is born, the most important happening in its life is, the breasts of the mother. Two things flow together, to the child, from mother’s breasts – love and milk. If the mother loves the child, the child does not care much about drinking more milk. In fact, if the mother loves the child very much, she has to coax the child to drink milk; but the child does not care to drink milk or anything else. It is so much filled with love, that it has no desire for filling itself with milk. But, if the child doubts that the mother does not love – either a step mother or nurse or the mother ignores the child or does not like the child or the child was born out of constraint – maybe due to failure of birth control measures – then, the child understands and starts drinking a lot of milk, because it is not certain whether it will get milk after some time or not. Tomorrow’s worry gets hold of the child; therefore, it is always addicted to the mother’s breasts. The more milk it drinks, the more the mother pushes it away, that it had enough. The more the mother says ‘enough’, the more nervous the child becomes about the future – to gather as much milk as possible. You might have seen that poor children have large stomachs, and children of wealthy houses do not have large stomachs. The body of poor children is lean and thin, but the stomach is large – this is the proof that the child is afraid about tomorrow’s food (rOTI) – whether it will get food for the next time or not. Then, this fear remains throughout its life.

Wealth is food, it is milk, it is confidence about tomorrow, it is security about tomorrow.

Man keeps bank balance; he makes insurance – he is making arrangements for tomorrow; he thinks (says) that, tomorrow, there will be no worry; tomorrow, even if I become old, become ill, there is no worry, because, if there is money, there is security. He says that, even if there is no love, it makes no difference, but money should be there; what will you do with love - can you drink, eat? Then, he says that, if there is money, you can get a lot of love. One who has the madness for money, thinks that things can be purchased with money. In fact, many important things of life cannot be purchased with money – neither love, nor prayer, nor paramAtmA. Only whatever is petty (kshudra) and useless (vyartha) in (for) life, can be purchased with money. Money, itself, is petty; with petty, only petty things can be obtained. And, man keeps on accumulating money; he thinks (says) that we can have love tomorrow; today, let me gather money so that tomorrow is assured. Then, we can have love, we can play lute, we can relax; today, let me gather money. Regarding future, we say – forget about tomorrow, let us make arrangement (for tomorrow) by earning today. Tomorrow will also be like today only; tomorrow also you will be saying the same. One day, death comes, but tomorrow never comes; there is a heap of wealth outside, but, ultimately, you become a naked beggar; there is a heap of wealth outside, but, inside, there is a dense poverty, inside there are only wounds; slowly, you forget about love altogether.

Recognise that wealth (artha) is a disaster (anartha). I am not saying that you should run away, giving up money; I am saying simply, that you wake up. There is use (utility) for money. I am not an anarchist, nor against wealth; there is utility for wealth – it has external utility. But, do make effort to fill yourself with wealth – that cannot happen, that is not possible. If you do the impossible, then life will be lost, it will become a disaster. One surely gets some things with money, and there is also value for those things, but you do not get satiation with those things.  

There is a saying of Jesus – ‘Man cannot live with bread alone’. We can also add another saying – ‘Also, man cannot live without bread’ – that is also true. Food is required, but food only is not enough; one requires more than food. The day you realise that (just) wealth is enough, that day you courted disaster. Till the time you understand that there is utility for wealth up to a point, and if you are within that limit, then, there is no harm. Then you used wealth, and the wealth did not use you – you remained the master, and the wealth did not become your master. In short, we can say that when wealth becomes your master, a disaster has struck. When you are master of the wealth, then it is wealth; otherwise it is a disaster.

vairiNaM kAmaM anarthasankulaM arthaM EtayOH  |

hEtuM dharmaM api vihAya sarvatra anAdaraM kuru |

This Sutra is very revolutionary - In the midst of all, the root cause of all, the root cause behind all that is disastrous - the race for lust and desire - is the dharma. You might be astounded to hear this, because you have always heard that ‘dharma is the refuge (trANa), dharma is the boat, sitting in which, one can reach the other shore’. But, Ashtavakra says that, for (behind) both (lust and desire), dharma is there, in the causal (kAraNa) form. dharma is the cause for all the trouble (upadrava) – why?

The meaning of ‘dharma’ is ‘attaining liberation’ (mOksha); the meaning of dharma is that we should do ‘something’ to attain liberation – this is the root cause for (all) the trouble. We have to do something for satiation (tRpti); from that arises wealth, and from that arises desire (lust) also. The proclamation (udghOshaNA) of liberation is that, there is nothing to ‘do’; you are born free (liberated) – here and this very moment, liberation is your nature. It is only a matter of proclamation – you can proclaim any moment; in that very moment, there will be a shower of bliss (Ananda). Try to understand this. Normally, we always divide things into two – means (sAdhana) and end (sAdhya); end is in the future, and the means is now. In regard to liberation, or in regard to paramAtmA, it is the opposite (the other way) (ultI) – liberation is now and here; there is no need for any means – you have to just wake up (jAgnA); just open your eyes and see that the Sun has (already) risen; there is no night anywhere; you are sitting closing your eyelids (palak), therefore, it seems to be dark. There is no need for any ‘means’ at all, because ‘means’ imply that you have to prepare today, and then, you get it tomorrow. Then, the same race has begun; today we will earn wealth, and tomorrow we will become rich; today we will search for woman, then we will find her tomorrow. Then, there is a race has begun in the name of paramAtmA also. But, paramAtmA is today. The World is tomorrow, but paramAtmA is today. There is always race in the World, but paramAtmA is always the goal (manzil). The World is the path (mArga) and paramAtmA is the goal (aim) (lakshya). That goal is just present, there is no need for you to go anywhere; you are sitting surrounded by It (Him). It (He) is inside you and He is verily outside you also.

 ‘You disregard (upEkshA) (anAdar) everything, everywhere (sarvatra); disregard all the three – wealth (artha), desire (kAma) and dharma. Let ‘means’ only be discarded (anAdRta) from your mind’. All the three are the means. If all the three are disregarded (discarded), then that which remains is ‘liberation’.

 

 svapnEndrajAlavat paSya dinAni trINi panca vA |

mitrakshEtradhanAgAradAradAyAdisampadaH || 10 : 2 || 92 ||

‘Look at all the resources (assets) (sampada) - friends (mitra), land (khEt), wealth (dhana), house (makAn), wife (woman) (strI), brothers (bhAyI) etc - as a dream (svapna) and as a jugglery (indrajAl), lasting a few days only (three or five days)’.

In this World (universe) (jagat), whatever things we get hold of (pakaD), and which we consider as pleasure giving, Ashtavakra says that, they are of fleeting nature (short-lived) (dRshTa-nashTa) – that which vanishes even while we are beholding – like a dream. When it is there, it seems to be real, but when it vanishes, then we are much astounded.

 Have you seen the nature of dream! Every night, you see it; after waking up in the morning, you find it to be false. Next day, you again sleep in the night, and again you fall into the falsity (of dream). In the night, again the (same) dream seems real; you never doubt it when you are dreaming. I have never seen a non-believer (nAstik) in the dream; everyone is a believer (Astik) in the dream. Doubt never arises in (about) the dream, nor delusion (arises). One has conviction (SraddhA) in the dream. People are indeed very wondrous!

In the dream, you see a horse coming towards you; coming near, if it becomes your wife – or your husband, even then, your mind does not say – ‘how can this happen?’ You accept it (as true), not even a little doubt arises. Anything can happen (in the dream). You fly in the sky in the dream, but no doubt arises, as to how one can fly, as to how this could be possible. You become huge in the dream, you fill the whole sky; then again you become so tiny – tinier than an ant – that you are not even visible; but you do not doubt it. Getting up in the morning, you laugh at the madness. But during the dream, it is real.

‘Look at all the resources (assets) (sampada) - friends (mitra), land (khEt), wealth (dhana), house (makAn), wife (woman) (strI), brothers (bhAyI) etc - as a dream (svapna) and as a jugglery (indrajAl), lasting a few days only (three or five days)’.

In Bharat, there is a definition (paribhAshA) of Truth (Reality) (satya) – ‘that which is there in all the three periods (times) (kAla), that which remains untouched by three periods, that which was, is and will be, that which is eternal (SASvata), is the Truth’. That which was not there yesterday, and which will not be tomorrow – it is called unreal in Bharat. Understand this definition of Bharat properly. Here, the very definition of Reality is, that which remains, in the unaffected form – be as it was. Why? That which was not there yesterday, which is there today, and will not be there tomorrow – it means that it can happen between two ‘nots’. Once, you were not there, you were born, and a day will come when you will be dead – death will come; what you call ‘life’ is that which is between two nots. This is like a dream – it makes no difference whether you see it (dream) for seventy years or seven hundred years - longevity does not make any difference.

(Translator’s note – The term ‘kAla’ has been translated as ‘period’ which refers to threefold time  – past, present and future.)

‘trikAlAbhAdhyatvE satyatvam |’ – ‘That is Reality (satya) which remains unaffected by all the three periods’.

Bharatiya (Indian) psychology (manOvijnAna) says that there are four states (avasthA) of man’s consciousness (cEtanA). Three are the states, and the fourth is his nature (svabhAva). Waking (jAgrat), dream (svapna), deep sleep (sushupti) – these three are the states; the witness (sAkshI) – turIya – the fourth is his nature (svabhAva). While awake, you see one world; when you go to sleep and dream, the waking world becomes false; you are sleeping with your wife in the bed, but the wife has become false in the sleep; in the sleep, you do not even remember your wife, you do not think of her as your wife; when you are asleep, your children, your house, whether you are rich or poor, whether you have prestige or not, whether you are a sage or saint, whether you are bereft of virtues (asAdhu) or rogue (asant) – all these (memories) have been lost. Then waking was a dream; when another dream (in sleep) begins, the dream of waking is lost.

Then, in the morning, when the dream ends (breaks) (TUT), another dream begins. Whatever you saw in the dream, have been lost. When you enter deep sleep, in the night, even the dream is lost – then whatever you saw (knew) (jAnA) in waking state, have come to end; whatever you saw in the dream, have come to end. In the deep sleep (sushupti), both (waking and dream) have been destroyed (khaNDit). Those who attained the pure (Suddha) fourth state – which is your real nature - whether you call it  Buddha-hood (buddhatva), witness (sAkshI) state, Jin-hood (jInatva) or whatever name you may give it – where there remains only supreme wakefulness (jAgaraNa) - they come to know that all the three states - waking, dream, sleep - have been destroyed; nothing else is experienced (anubhava); brahma and brahma only remains in experience; one does not see the World anywhere; no ‘other’ (dUjA) is seen;  one sees his own expansion (phailAv); neither there remains any ‘me’ nor ‘you’.

(Translator’s note – ‘brahma’ or ‘brahman’ is the Supreme reality – which Acharya calls ‘paramAtmA’; it is different from Brahma – the creator - one of the Triad - three aspects - - creation, sustenance and dissolution.)

Therefore, Bharata says – ‘whatever is known (jAnA) in the witness state, only that (kEvala) is the reality (satya), that never gets destroyed (khaNDan)’. For the one who has considered this World to be real, the definition (paribhAshA) of the World, in the wisdom (manIshA) of Bharata is – ‘that which passes off (gacchati) is the World (gacchatIti jagat)’. Whatever is going (passing away) – that is the World; whatever has gone, whatever is about to go (kinArA) – that is the World. The meaning of the World is – ‘one that is impermanent (asthira) like flow (dhAra) of the river, in which there is change and change only - nothing is eternal (SAsvta), in which there is only transformation (change) (parivartan), which is unreal (asatya)’. Where one beholds (darSana) that which never changes (aparivartita), where there is conviction (certainty) of eternity (SAsvata), that is the reality (satya). gacchatIti jagat – that which keeps scooting (bhAg) like the clouds of smoke in the sky, which forms and then dissipates, which appears to have a form, but dissipates in a moment, which does not stay even for a moment – that is how the World is; someone is falling, and someone is getting up; someone is winning, and someone is losing; one who losing, might win tomorrow; one who is winning today, might lose tomorrow; where nothing is permanent (pakkA), where everything keeps changing – like the waves of the ocean. One who tries to search for reality amongst these, dies empty handed.

In the midst of all these changes, do you ever remember, even for a while, something that does not change? We call that, which never changes, ‘Self’ (AtmA). During the day, you are awake; then, the World is one thing - but the one who, abiding in you, sees the World – that is a different thing. In the night, you go to sleep and dream; you see dream – even then, there are two things – dream and you. Then you enter into deep sleep – even then, there are two – deep sleep and you. The deep sleep, sometimes, changes to dream; sometimes dream changes to deep sleep. When you wake up from dream, then the World comes into being; then again the World disappears (in dream and deep sleep); but, one thing remains constant – your state (bhAva) of witness (sAkshI), state of seer (drashTA) – which is your inner vision (antar-dRshTi). Have you observed – when man gets up from deep sleep, he says – ‘I had a deep sleep; it was very blissful (Ananda-pUrNa)’. Ask him – ‘if you indeed you had a deep sleep, who has come to know about it (deep sleep)? Who is that who has known (about it)? Who is that giving the news (of deep sleep)?’ There was someone inside you, who was seeing that, you were having deep sleep, and that it was a blissful sleep. Someone has perceived (pratyaksha) it – That Are Thou (vahI tum hO). Everything else changes, only the Witness does not change.

 You were a small child, then you grew up as youth, then you became aged; sometimes, you were healthy, but now you are, worn-out, tattered, in ruins. But, there is something (someone) who is intact (akhaNDa), unaffected (abAdhya), who remains as it is – he is the seer (drashTA), witness (sAkshI). One day, he saw you in the child-body, then he saw you become youth; one day, he saw you becoming aged, he saw you becoming worn-out and tattered. Take into consideration this interwoven (unbroken) (anusyUta) thread (dhAgA) of the witness inside, on which, thousands of incidents had taken place, but, it continued to remain as it is. Everything came before it and passed off. All the play (khEl) happened in front of it, but it remained beyond everything, away and untouched (achUtA), always present (mauzUd) untarnished (nishkalush). This presence (mauzUdgI) is the singular (Ek mAtra) Reality (satya).

 

yatra yatra bhavEttRshNA saMsAraM viddhi tatra vai |

prauDhavairAgyamASritya vItatRshNaH sukhI bhava || 10 : 3 || 93 ||

‘Know (jAn) that wherever thirst (desire) (tRshNA) is, there the World is; adhering (ASraya) to resolute (firm) (mature) (prauDh) non-attachment (vairAgya), become thirst-free (desire-free) (vIta-tRshNA)’.

Firm (mature) non-attachment; immature (kaccA) non-attachment is dangerous (khatarnAk); mature non-attachment! What is the difference between mature and immature non-attachment? One is that non-attachment, which you undertake by listening to someone’s words – hearing (about it in) some holy discourse, where non-attachment is discussed, where unique (anUThA) experiences (anubhava) (of non-attachment) are shared; consequently, eagerness (lObha) was kindled (uThA) in you. The bliss of non-attachment was being praised (during the discussion) or the comfort (sukh) of deep meditation (samAdhi) was being described, and you also developed desire (vAsanA) for experiencing such a bliss, such a comfort, such a supreme state of total (pUrNa) delight (ras); and, because of that, if you decide to go for non-attachment, then it is immature – it will not last, it will endanger you; you are not yet ripe – like a fruit plucked in unripe condition.

If un-ripe fruit is plucked, the tree feels pain, and the fruit also (feels pain). Because un-ripe fruit is not yet ready, nothing can be experienced. What could happen to a ripened fruit, is not possible for an un-ripe fruit, because (such experience) happens only in ripe condition. When a ripened fruit falls from the tree, no one ever comes to know – it falls quietly; neither there is any scar (wound) (ghAv) in the tree, nor on the fruit – it just slips away quietly. Even a whiff of wind is sufficient for the quiet fall of ripened fruit.

Ripened non-attachment (vairAgya), mature non-attachment – this word (mature non-attachment) is very valuable. Mature non-attachment means – that (non-attachment) which develops after having experienced the sapless nature (asAratA) of life. That non-attachment, which develops as a result of (just) eagerness (lObha) (in you), by hearing flowery words (gIta) and praises (praSasti) of non-attachment, is immature renunciation (sanyAs); beware of that, it has no value, it will result in great danger; it will neither allow you to experience the World, nor will it take you towards deep meditation (samAdhi); you will get stuck in between – like Trisanku. Mature non-attachment – (that which comes) after having properly experienced the World, after having come to know about (the sapless nature of) the World through own experience.

Buddha says – ‘the World is suffering (dukh)’; Ashtavakra says – ‘desire (kAma) is the enemy (Satru); Mahavir says – ‘riches (artha) is disastrous (anartha)’. But all these are what they told – not known by you. Having heard them, do not, at once, adopt them; do not become their follower (anuyAyI); otherwise, there is danger. You do not have your own vision (Ankh) – you will fall into some slush (khAyI) or some pit (khaDDA). Understand their words, and test (kasnA) the life under the touch-stone (kasauTI). Do not become a follower – learn through experience. There is no need to believe (viSvAs) in them, that whatever they say must be correct; neither there is any need to disbelieve (aviSvAs) what they say. There is a need to experiment (prayOga) with what is told. Put them (to test) through life; see for yourself; look at your own (past) impressions (temptations) (vAsanA). You also should come to the same conclusion (nishkarsha); your own observation (avalOkana) should be same as that of Buddha, same as that of Ashtavakra; and, your experience should be the deciding factor (nirNAyaka) – not what was told by Buddha. Let Buddha be the witness, but it should be your fundamental (maulik) accomplishment (nishpatti). Then, there will be non-attachment in your life - that will be mature non-attachment.

‘Wherever there is thirst (desire) (tRshNA), know that the World (saMsAra) is there’. If there is thirst (desire) even for liberation (mOksha), it is also World only. That is why, in regard to ‘dharma’ also, he (Ashtavakra) said that it should be renounced.

‘Adhering (ASritya) to mature non-attachment, become thirst-free (free of desires) (vIta-tRshNA)’ – ‘prauDhavairAgyamASritya vItatRshNaH sukhI bhava |’ – Just now (abhI) attain comfort (sukhI); but, first, let non-attachment become mature. ‘yatra yatra tRshNA bhavEt tatra saMsAraM viddhi vai |’ – wherever there are desires, there the World is. Understand this. Desires are the World; therefore, by leaving (giving up) the World, nothing will happen; everything will happen only by giving up desires (vAsanA). The World is established (nirmit) because of desires. Nothing will be gained by running away from the World; if you have desires, then a new World will be created (established); wherever you will be, there you have the blue-print, and you will establish the World again; you will not be able to escape from it; its seed is within you. Desires are the seed, and the World is the tree. Burn (dagdha) the seed; do not start fighting with the tree.

‘.......tatra saMsAraM viddhi vai | prauDha vairAgyaM ASritya vIta tRshNA sukhI bhava ||’ Attain maturity (prauDhatA). Do not run away while still you are unripe; do not run away without (gair) (gaining) experience; do not become a fugitive (bhagODA); do not become an escapee (palAyan-vAdI). You can become free of lust (kAma vAsanA) only by going through it, by standing firmly (saghana) into the depths of the life, having known the life from all angles. Only by entering into the depths of lust, you will be able to realise the futility (vyarthatA) of lust. Only be running the race of wealth, you will be able to find that, you get nothing out of it. Only by living amongst ambitions (mahatvAkAnkshA), you will come to know that, it just burns (dagdha) you out – ambitions burn you out; it is a fever (jvara), a delirium (sannipAt). Only by falling into the politics, you will come to know that it is a disease (rOga), insanity (vikshiptatA), madness (pAgalpan). Let the experience of life ripen. Non-attachment will become innate (natural) (sahaj) to you when the experience of life tells you so, like a ripe fruit that falls down. 

 

tRshNAmAtrAtmakO bandhastannASO mOksha ucyatE |

bhavAsaMsaktimAtrENa prAptitushTirmuhurmuhuH || 10 : 4 || 94 ||

‘Desire (tRshNA) alone is the bondage (bandha); its destruction (nASa) is called liberation (mOksha); just (mAtra) by being unattached (asanga) to the World, one attains, forever (nirantar), the Self (AtmA) and becomes happy (tushTi).’

This Sutra is worth consideration (vicAraNIya) - ‘just (mAtra) desire (tRshNA) is the bondage (bandha)’. Till the time you desire anything, know that you will remain bound. Even if you desire the God (ISvara), you will remain bound.

Only yesterday, Guna (probably a disciple) has sent me a question – ‘I can never leave you, and you do not try to get rid of me; you are everything for me; I do not need any God, nor any liberation’.  It may be so, for you; even if you make any illusory (mAyA) error in your desire (cAhat), I shall not be party (associate) (sahayOgI) to (your) error. No matter how harsh (kaThOr) it may seem, I shall make total effort (cEshTA) to see that you become free of me; otherwise, I would become your enemy. This is indeed desire in a different form, this is also a thirst (desire) - you get rid of husband or wife, but get bound to the preceptor (guru). This is becoming another new trap (janjAl), a new shackle (janjIr).

Guru is the one, who gets you released from the extreme (utmost) (Atyantik) shackle, who gets rid of you from yourself. It looks hard, because, there arises a kind of love; but, if I go by your wishes, you will never be able to reach anywhere. Then, I have become your follower (anuyAyI). Even if it seems harsh for you, I shall continue to do that, which I am supposed to do. Even if I tell you, not to be afraid, and that I shall never get rid of you, do not believe me. That also, I am telling you because, you should not run away, even before I release you. Therefore, I shall continue to hold you; I shall make you understand that I am not going to release you; that I shall, forever, be with you. But, underneath, I shall continue to cut the roots; all of a sudden, one day, you will find that you got release from me - you should get release from me too. A true preceptor (sad-guru) is the one, who liberates you even from yourself; otherwise, all the desires of World, get transferred towards guru – you will get fascinated (mOha) by guru; then you start worrying about him. Then, it is difficult to say how this fascination leads to blindness (andhEpan).

I was in Punjab; I was staying in a house. One day, in the morning, when I got up, I saw the Guru-granth Sahib – (the holy book of Sikhs) kept decorated; in front of it, was kept, a tooth brush (dAntUn) and a glass-full of water. I asked the reason for this. I was told – ‘it is the tooth-brush for Guru-granth Sahib’. There is a limit even for madness. It is understandable, if they give tooth-brush for (Guru) Nanak; but are you giving tooth brush for Guru-granth? But, the devotees (bhakta) are doing exactly this. They decorate the idol (mUrti), make food offering, make it get up and sit down, bathe and put to sleep; it is not known what all they do.

When will you be relieved of this toy-game (khEl-khilaunA)? It looks like that (game) of children – it is childish (backAnI). Children go around caring for their toys, bathe them, dress them, and even give food, and put them to sleep; you call it childish. But, you are doing exactly the same with Lord Ramachandra also. It is fascination (mOha), but devotees consider it to be devotion (bhakti), to be love of highest order. If, indeed, it is devotion of highest order, then, it will never allow you to get released; you will ever remain bound.

It is very difficult to get out (chUT) of the World, and it becomes more difficult to get out of dharma. It is difficult to get out of Worldly relations (sambandha), but it becomes even more difficult to get out of associations with dharma (dhArmik), because these associations (relations) are very endearing (prItikar). The relation between guru and disciple is such endearing one; there is no bitterness (kaDvAhaT) in it – just delight (rasa). Husband and wife might get fed up with one another; father and son might indulge in strife (kalaha) against one another, resulting in problems (jhanjhaT). But, the relation between guru and disciple is very sweet (madhur) – there are no problems, no quarrels (jhagaDA), no strife, nor any thorn; there is only delight. The disciple is in the highest form, and so is the guru. When you come near the guru, that which is best (SrEshTa) in you, gets revealed. Therefore, the meeting is between best and best. You do not go to guru with a dirty face – you go to his presence (sannidhi), after bathing, freshening up, in an auspicious time, replete with mood (bhAva) of worship and prayer; you bring your purest (Suddhatam) form (to him). If you have to meet the best of guru, then, you take that which is best in you. Then, the meeting that takes place between these two, is very sweet. Therefore, a relationship comes into being; then, it occurs to you that it should remain so, that it be so forever, that the dream should never come to end. But even this dream should come to end, it should break. Even if the disciple does not want to break (end) it, the guru should break (end) it. The disciple could have this misunderstanding (nAsamajh), could have this desire (kAmanA); but the guru should not strengthen it. ‘Desire only is the bondage, the destruction of which is called liberation’.

tRshNAmAtrAtmakO bandhastannASO mOksha ucyatE | - ‘And where the desire ceases, there is liberation; by just being unattached (asanga) to the World, one attains, forever (nirantar), the Self and becomes happy.’ bhavAsaMsaktimAtrENa muhurmuhuH prAptitushTi | As and when one gets the glimpse (jhalak) of ceasing of desire – as the desire ceases – that very moment, one gets the glimpse of liberation. It will happen so, again and again – muhuH muhuH – attained (prApti) again and again, and he becomes happy (tushTi). Initially, the desire would slip away (sarak), just for a moment; but, in that duration, the sky opens up and the Sun manifests (pragaTa).  Just like, one opens his eyes (after sleep) very slowly – opens his eyes, and then closes, because of habit; then opens a little more, and then closes; and when one gets used, the eyes open fully, and then close fully – initially it will be like that, again and again.

‘By just being unattached to the World, one attains the Self (AtmA) again and again, and becomes happy.’ Again and again (punaH punaH); the delight keeps increasing again and again, because, the eyes open up more, again and again.

As one starts perceiving Reality (Truth) (satya), all the associations (sambandha) with unreal (asatya) starts breaking down (TUT). As it becomes clear that these (Worldly associations) are  only flimsy (insubstantial) (asAra) and nothing but flimsy, then and there, the fists open up (muTThI khul); as soon as the delight (sAr) is perceived, there arises natural inclination (pravRtti) to cherish it in the heart, to capture it in the heart-casket (manjUshA).

(Translator’s note – The experience (perception) of glimpse of reality, as has been described by Acharya, cannot be fully brought out in words – it is doubtful whether even the transcript can be truthful; the full import can be grasped only by hearing the audio. I have tried my best to put it in words. The usage ‘fists open up’, in my opinion, points to giving up Worldly associations.)  

 

tvamEkaScEtanaH SuddhO jaDaM viSvamasattathA |

avidyApi na kincitsA kA bubhutsA tathApi tE || 10 : 5 || 95 ||

 ‘You are the One (Eka), pure (Suddha) consciousness (caitanya); the World (samsAra) is inert (devoid of intelligence) (jaDa) and unreal (asat); the ignorance (wrong knowledge) (avidyA) is also unreal – what is that you are eager to know even about it?’

Ashtavakra says – ‘there nothing more to know; there are only three things – the Self (AtmA), Universe (jagat) and the illusory (bhrAnta) association (sambandha) between Self and the Universe – whether you call it ‘wrong knowledge’ (avidyA) or ‘illusion’ (mAyA) or ‘ignorance’ (ajnAna)’. There are three things here – the Self, the Universe; whatever is inside us, it is consciousness only; and outside, there is the expansion (spread) (phailAv) of inertness (jaDatA); and between these two, there is a bridge (sEtu). If that bridge is that of wrong knowledge (avidyA), then we get entangled (ulajh); if the bridge is that of thirst (desire), then we come under bondage (bandhan); if that bridge is that of want (mAng), seeking (yAcanA), then we become beggars (bhikhArI). Then, we will never come to know about our own asset (resources) (sampadA). If one comes to know that (the bridge) to be wrong knowledge (avidyA) or illusion (mAyA) or dream (sapnA) or stupor (mUrcchA) (all of) which are futile (vyarth), and, if we begin to awaken, then the bridge breaks – the inert Universe remains there, and the conscious Self remains here. Then, there is nothing more to know.

‘You are the One, pure consciousness’ –

 tvamEkaScEtanaH SuddhO jaDaM viSvamasattathA |

avidyApi na kincitsA kA bubhutsA tathApi tE ||

You are the One (tvam EkaH); pure (SuddhaH), consciousness (cEtanaH); and the Universe is inert and dream-like (svapnavat) (viSvam jaDa ca asat); and, like the Universe, which is inert and unreal, the associations which we have made with that (Universe) also, cannot, naturally (svabhAvataH), be real (satya).

How can there be any relation (association) (sambandha) between real (satya) and unreal (asatya)? In the night, you saw a dream, that Kohinoor is kept in front of you – let Pakistan and Hindustan, and everyone else, be fighting among themselves (for its possession) – but Kohinoor was kept in front of you in the dream. As soon as you saw Kohinoor, a desire (feeling) arose in your mind, to get hold of it, to own it, and hide it. That you saw Kohinoor, is false – it is that of dream. And, similarly, how can the feeling that arose in your mind - to get hold of it, to own it, to safeguard it so that no one notices it, that no one comes to know of it – could be true? When the thing (seen in the dream) itself is false, the feeling that arose towards that thing, cannot be real.

Ashtavakra says – ‘avidyA api na kincit’ – this association with wrong knowledge (avidyA) also is insubstantial (asAr); ‘tathA api tE kA bubhutsA’ – then, now, what else you want to know? That is all – all that is to be known, have been known; that is all - (iti jnAna)!

The World is that which is racing (bhAgtA) – gacchtIti jagat – full of transformations (changes) (parivartan), full of waves (tarang). And the Self (AtmA) is eternal (SASvata), wave-less (stand-still) (nistarang), unattached (asang). The association (sambandha) between these two - all those associations - are false, are of false knowledge (ignorance) (ajnAna), are of wrong knowledge (avidyA). Someone say – my son; someone says – my wife; someone says – my house.

I have heard – a rich man’s house was on fire – the fire was raging; he was weeping, beating the chest (chAtI pIT); there was a huge crowd; someone among the crowd said to him (the rich man) – ‘you are unnecessarily (nAhak) weeping; I know for sure, that your son had sold this house yesterday evening itself’. On hearing this, the rich man became pleased, and said – ‘I do not know; my son has not given me any news; he has gone to the other village’. But, the house was still on fire – the fire was still raging, in fact, it had increased; but, his tears had dried up; he was very pleased. Then, his son came running, and asked - ‘why are you standing?’ He (son) had discussed about selling the house, but the deal had not yet been struck. Hearing this, he again started weeping, beating his chest. Then, again, it became his house. The house is very much there – it is still burning. But, in between, for a short duration, the association ‘my house’ was lost – for a short duration, the association with the house, got broken. All other circumstances were same, there was no difference – the man was same, the house was same; this person had not become a Buddha. He was the same person, and the house was still burning; only the association ‘my house’ had been lost. That is all – by loss of that association, the grief vanished. Then, again, the association got restored, and again, there was grief.

Notice (gaur) this a little – your grief is born out of the associations, made by you, with unreal. Happiness happens, when your association, with unreal, is rid of.

 

 rAjyaM sutAH kalatrANi SarIrANi sukhAni ca |

saMsaktasyApi nashTAni tava janmani janmani || 10 : 6 || 96 ||

Ashtavakra says – ‘your kingdom (rAjya), sons (putra) and daughters (putri), body (SarIra), and happiness (sukha) – these have been lost (nashTa) birth after birth (janma), though (yadyapi) you were attached (Asakta) to them’. Look behind – whatever you have today, they (such things) had been with you many times before; such kingdoms happened many times before; such daughters and sons had happened to you many times before; you had much more wealth many times before; and, always, you were attached to them. But, nothing ever remained with you, in spite of your attachment – they came and went. Has ever any dream remained because of attachment?

Janaka, through how many lives, have you been in the midst of such things! Every time, you got attached to them; every time, you made the association of ‘mine’ with them – ‘they are mine’; then, they were lost; death came and their association terminated, all got separated (vicchinna) from you.

 

alamarthEna kAmEna sukRtEnApi karmaNA |

EbhyaH saMsArakAntArE na viSrAntamabhUnmanaH || 10 : 7 || 97 ||

‘Enough of wealth (artha), desires (kAma) and pious (sukRta) deeds (karma); even then, your mind did not find repose, in the midst of World-forest (jangal).’

‘Listen, enough of wealth, desires and pious deeds. You have done all these; you have earned a lot of wealth; you have enjoyed (bhOga) a lot.’

There is the story of Yayati in the Upanishads. When he was about to die, after living a hundred years, he got afraid (ghabrA), at the time of death. He said – ‘it (death) has come too soon; I am only a hundred years old; I have not had enough of enjoyment (bhOga)’. He had a hundred sons, and hundreds (sainkaD) of queens. He said to his sons – ‘can you do this much for your old father? Can someone die for (instead of) me?’ It is an ancient lore; in those days, the rules (regulations) might not have very strict; the paramAtma might have been very merciful (sadaya); even the Lord of Death said – ‘okay; he is an old man, let me leave him; but I have to take someone at least; but, someone should agree’. Someone should agree (to die); the elder sons were not agreeable – someone was about seventy years old, someone else was eighty years old; they also had seen enough of life, had enough experience; yet, the (thirst for) delight (rasa) had not diminished. The youngest son stood up, and said – ‘take me’ – he was just fifteen or sixteen years old. Lord of Death said – ‘you have ninety-nine brothers; they are older than you; if anyone of them agrees, it is understandable – someone is eighty years – almost as old as your father, who is hundred years old; he (father) should go; but he is agreed to send someone else; he is ready to send anyone of the sons. Why should you die?’ He (youngest son) said – ‘having seen that, even after living a hundred years, my father did not get anything; therefore, even if I live a hundred years, what will I achieve? Having seen my brothers, who are eighty, seventy, sixty years old, and they also had not achieved anything till now, what is the use of remaining here? I am ready’. That son must have been an unprecedented (unparalleled) (abhUtpUrva) individual (vyakti). Lord of Death took him away. The king lived for (another) hundred years – he got the age (umra) of that son. It is said that, it happened so many times – ten times. Every time, the Lord of Death came and every time Yayati said – ‘I have not enjoyed fully, yet’; he sent again, another son, and then another. When he became a thousand years old, Lord of Death came again. Then, Yayati felt ashamed; he said – ‘pardon me; I have understood one thing - whether I live for a thousand years or even a crore of years, even then, nothing will happen; nothing at all happens here; it is not the question of time; desires never get satiated – hard to be satiated (hard to quench) (dushpUra).

Ashtavakra tells Janaka – ‘you have had enough of everything - wealth and desires; and done much pious deeds and auspicious (Subha) deeds also; you have earned a lot of merit (puNya) also – nothing happened even after (with) that. Even with these, your mind could not attain repose in the World-forest’.

One gets repose neither through wrong (bad) deeds, nor through good deeds; repose is not at all attained through actions (deeds) (karma) – it is attained through non-action (akarma), because ‘action’ indeed (implies) (means) ‘wealth’ (arth) – movement (pace) (gati) continues, running around (bhAg-dauD) continues, haste (ApAdhApi) continues. Non-action (akarma) means – one has sat down (baiTh), has calmed down (SAnta), has come to rest (virAma), has entered into complete (pUrNa) rest; now, he remains just a witness (sAkshI) – not a doer (kartA).

arthEna kAmEna sukRtEna karmaNA api alam | Enough of it – you have done everything. tathA api saMsAra kAntArE manaH na viSrAntam abhUt | Even then, the mind did not get, even a little repose, for a moment even, in this forest, in this nuisance (upadrava), in this World of disaster (utpAt); at least, now, wake up – wake up from doing (doership) (karnA).

 

kRtaM na kati janmAni kAyEna manasA girA |

duHkhamAyAsadaM karma tadadyApyuparamyatAm || 10 : 8 || 98 ||

‘Through how many lives, have you not done painful (dukh-pUrNa) and arduous (Srama-pUrNa) deeds with body, mind and speech (vANI)? At least now, do cease (put an end) (uparAma)’.

Now, take rest - which Zen Fakirs call ‘zazen’. Zazen means – ‘just sit down and keep watching’ – relax (upaSama) – this is the highest definition of meditation (dhyAna). Meditation is not any action. Meditation has nothing to do with your actions. Meditation means – ‘state of witness (sAkshI bhAva)’. To watch quietly, whatever is happening, without any involvement (attachment) (lagAv), without any resistance (opposition) (virOdha), without any bias (pakshapAt) – neither this side nor that side – unbiased (nishpaksha), indifferent (udAsIn) – just watch quietly.   

tat adyapi uparamyatAm | - At least now, relax (upaSama), sit down.

People are entangled (ulajh) in wicked (unrighteous) (adharma) deeds. If, somehow, they get out of wickedness, they get entangled in righteous actions (dharma) – but the entanglement does not cease. People commit sin; somehow, if they get out of sin, they get entangled in meritorious deeds (puNya) – but the entanglement does not cease. They will do something or other. If someone uses abusive language (gAlI), you can, somehow, advise him against it and make him agree (to desist); but then, they say – ‘we shall pray (jAp), sing praises (bhajan)’ – but they will persist with the nuisance (upadrava) (of doing something).

Have you seen – people set up loudspeakers and conduct non-stop (akhaNDa) group singing (of praises of Lord) (kIrtan). kirantan is called kIrtan (Translator’s note – the ‘kirantan’ seems to refer to Divine symphony or group singing. The actual meaning of word is not traceable.) By conducting non-stop kIrtan, they are not allowing, people of the locality, (mohallA) to sleep. Children have examination; what will happen to their examination – that they are not concerned; they are doing pious (religious) (dhArmik) activity. What kind of religious activity is this? No one questions them. There cannot be any regulation over them, because they are involved in religious activity. If someone uses mic and starts blabbering (bak) nonsense (anargal), then the police will haul them up; but, if he is involved in kIrtan or in the reading Satyanarayana kathA (story), the police cannot haul them up. There is freedom for being religious (dhArmik), and there is freedom for religious activities. But the man is where he was – he believes (bharOsA) in shouting game (cilla-pOn).

People come to me and say – ‘you ask us to, just sit quietly, and meditate. But, there must be some support (sahArA); give us something to hold on (Alambana), give Ram-Ram, give any chant (mantra), whisper it in the ears (khAn mEn phUnk), give at least something, so that we can ‘do’ something.’ If you give them Ram-Ram, they are ready to chant Ram-Ram, but the nonsense (bakvAs) continues. Earlier, they were uttering some nonsense inside – they might have been blabbering a thousand things – but, now they have concentrated all such nonsense on to one thing – now they will be blabbering Ram-Ram. But, they will not agree to remain quiet, they will not be agreeable to, just watch. Watching (seeing) is very difficult – becoming witness is very difficult.

Being witness (sAkshI) is meditation (dhyAna); sit down; if the mind wanders, let it; who are you to disturb (bAdhA) it? Who asked you? The mind did not begin (SurU) (wandering) after getting permission (pUch) from you; there is no need for it to become quiet, after obtaining permission from you. Who are you? As cars are moving on the road, rikshaws are going, horns (bhOmpU) are being sounded, aeroplane is flying in the sky, birds are chirping, children are weeping, dogs are barking – similarly, there is traffic inside your mind; it is going on, let it go on; you keep sitting – this is the meaning of indifference (udAsIn).

‘udAsIn’ (indifference) is the correct meaning of Zazen : you just sat down, you got seated (Asan jamAnA) inside (Translator’s note – ‘Asan jamAnA’ means - leaving away everything, and being seated in a stable mood), you became seated stably, sat down, and started watching; whatever happens, let it; if wicked thoughts come, do not curse it, because, if you cursed, you will become turbulent (DAVADOl); if you curse – if the mind wished against it – you get distracted (vicalit); if good thoughts come, do not start patting in the back (thapthapAnA) that it is a nice thought; if you say even this much, you become unstable, you became unseated, you became turbulent, your stability has been lost. If the Kundalini begins to awaken, do not be worried (parESAn) that Kundalini is awakening, and that your becoming a perfected being (siddha purusha) is not far off; if you see illumination (prakASa), do not be distracted. These are all the play of mind – the mind plays grand games; one starts seeing distant objects.

An eighty year old woman came to me; she said – ‘I am having strange experiences (anubhava)’. I asked – ‘what kind of experiences?’ She said – ‘when I sit down (probably for meditation), I start seeing such jungles which I have never seen’. I asked – ‘what of it? It is only jungle, isn’t it?’ She became very annoyed with me. She said – ‘What kind of person are you? Whenever I go to any holy man (sAdhu) or saint (sant), they tell me that something nice is happening; that I am having great experience’.

Spirituality (knowing the Self) (adhyAtma) is not an experience (anubhava). Till the time there are experiences, it is not spirituality. The meaning of experience is that, you are still an experiencer (anubhOktA), you are still an enjoyer (bhOktA); you may not be enjoying externally (bAhar), but internally – but, enjoyment is still on. Someone’s Kundalini is awakening, someone has a sensation of insect crawling (sursurI) in the back; they have heard about it, read about it in scriptures, that such things happen; therefore, they start searching (looking) for that while sitting (in meditation) with the expectation that it should so happen. If you imagine (kalpit) so, if you believe (mAn) so, it will happen. When it happens, you will become much delighted (praphullit); if you do so (get delighted), you have defaulted, and the meditation also defaulted. (Translator’s note – It is not clear whether the mention of ‘Kundalini’ is serious or rhetorical. Particularly, the word ‘sursurI’ (sensation of insect crawling) makes it more rhetoric. For views of Acharya in regard to Kundalini Yoga, please refer to –

https://www.osho.com/read/featured-books/yoga/kundalini-actualizing-your-potential )

Whatever happens, you just keep watching; do not at all waver from being a seer (drashTA); you just remain a witness; you say (to yourself) – ‘whether it is right or wrong, whatever happens, I shall keep watching; I will not come to any conclusion (nirNaya); I will not choose anything; I will not discriminate (differentiate) (vibhAjan) between good and bad’. In the beginning, it will be very hard, because, it (to conclude) is a habit formed through many lives.    

 There is a famous saying of Jesus – ‘judge not’ – do not make conclusion; do not become a judge; neither say ‘right’ nor ‘wrong’ – just keep watching. If you keep watching, you will be surprised – slowly the crowd (bhID) will thin out, less thoughts will come, there will be less experiences; sometimes, it might happen that the mind’s path has become totally clear – one thought passed off, but another one did not come; in between, there is an interval (antarAl) – in that interval, which Ashtavakra calls – ‘bhavAsaMsaktimAtrENa muhuH muhuH prApti tushTiH’ – the same contentment (tushTi) will be attained, again and again; the Lord will be attained and you will attain supreme contentment. That contentment is not a matter of experience – that you got some great experience, and because of which the ego (ahaMkAr) has become delighted (mazA) – no, that contentment is that of void (SUnya); that contentment is that of perfect absorption (samAdhi) – not that of an experience; but that contentment is beyond experience; that contentment is that of turIya (fourth state); that contentment is that of supreme tranquility (upaSama), relaxation (viSrAnti).

‘At least now, become tranquil’ – tat adyApi uparamyatAm – this is what I am telling you – ‘at least now, become tranquil; at least now, relax; at least now, sit down and watch; at least now, become witness; you have been a doer, a lot; you have been enjoyer, a lot; you have done pious (good) deeds, and wrong deeds – enough of it! Now, become a witness, a little; that which you could not achieve by being a doer (kartA) or by being enjoyer (bhOktA), the same will rain like a divine blessing (prasAda) in the state of witness; paramAtmA is attained in the state of witness; reality (truth) is attained in the state of witness, because witness is the reality (satya).

Hari OM Tatsat.