Wednesday 8 June 2022

Pravachan - 31 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 11 Nov 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/qSvR1

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-31/

(Pravachan No 30 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 |

bhAvAbhAvavikAraSca svabhAvAditi niScayI |

nirvikArO gataklESaH sukhEnaivOpaSAmyati || 11 : 1 || 99 ||

 

ISvaraH sarvanirmAtA nEhAnya iti niScayI |

antargalitasarvASaH SAntaH kvApi na sajjatE || 11 : 2 || 100 ||

 

ApadaH sampadaH kAlE daivAdEvEti niScayI |

tRptaH svasthEndriyO nityaM na vAnchati na SOcati || 11 : 3 || 101 ||

 

sukhaduHkhE janmamRtyU daivAdEvEti niScayI |

sAdhyAdarSI nirAyAsaH kurvannapi na lipyatE || 11 : 4 || 102 ||

 

cintayA jAyatE duHkhaM nAnyathEhEti niScayI |

tayA hInaH sukhI SAntaH sarvatra galitaspRhaH || 11 : 5 || 103 ||

 

nAhaM dEhO na mE dEhO bOdhO(a)hamiti niScayI |

kaivalyamiva saMprAptO na smaratyakRtaM kRtam || 11 : 6 || 104 ||

 

AbrahmastambaparyantamahamEvEti niScayI |

nirvikalpaH SuciH SAntaH prAptAprAptavinirvRtaH || 11 : 7 || 105 ||

 

nAnAScaryamidaM viSvaM na kinciditi niScayI |

nirvAsanaH sphUrtimAtrO na kincidiva SAmyati || 11 : 8 || 106 ||

 

variations -

11 : 8 - nAnAScaryamidaM – nAScaryamidaM

 

अष्टावक्र उवाच ।

भावाभावविकारश्च स्वभावादिति निश्चयी ।

निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति ।। 11 : 1 ।। 99 ||

 

ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी ।

अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते ।। 11 : 2 ।। 100 ||

 

आपदः सम्पदः काले दैवादेवेति निश्चयी ।

तृप्तः स्वस्थेन्द्रियो नित्यं न वाञ्छति न शोचति ।। 11 : 3 ।।  101 ||

 

सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी ।

साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते ।। 11 : 4 ।। 102 ||

 

चिन्तया जायते दुःखं नान्यथेहेति निश्चयी ।

तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः ।। 11 : 5 ।। 103 ||

 

नाहं देहो न मे देहो बोधोऽहमिति निश्चयी ।

कैवल्यमिव संप्राप्तो न स्मरत्यकृतं कृतम् ।। 11 : 6 ।।  104 ||

 

आब्रह्मस्तम्बपर्यन्तमहमेवेति निश्चयी ।

निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः ।। 11 : 7 ।। 105 ||

 

नानाश्चर्यमिदं विश्वं न किञ्चिदिति निश्चयी ।

निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति ।। 11 : 8 ।। 106 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 8 Slokas are given as Chapter 11; but, according to the transcript of the Pravachan, all these are given sequentially (99 - 106) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

Man is a stranger (ajnabI) in this shore (bank) (kinArA); his house is not here; neither he is familiar (paricit) with himself, nor with others; if one is not familiar with oneself, there is no scope for him to be familiar with others. We adopt a million means to become, a little familiar, but it does not happen; like a line drawn in water, our familiarity also, gets wiped out, immediately on making; it gets obliterated in no time.

What we call ‘family’ (parivAr) and ‘society’ (samAj) – all these are illusions (bhrAnti); these are means to delude (bhulAnA) the mind. Man tries to delude himself of only one thing – that his house is here, and nowhere else; he tries to explain (samajhAnA) (to himself) that these are the people dear to him (priyajan), that this is my reality (truth) (satya), that this body, which is visible, is indeed the World, and there is nothing beyond it; but it gets shattered (TUT), the game does not work; it remains only a toy (khilOnA), and never becomes the reality (truth); we indulge much in deception, but it does not work. It is indeed auspicious (good) that the deception does not succeed; if, indeed, it succeeds, then we would have been wandering (here) forever. Then, there would have been no scope for Buddha-hood (buddhatva); then there would have been no possibility of total absorption (samAdhi).

(Translator’s note – the word ‘bhulAnA’ has the meanings ‘forget’, ‘delude’, ‘mislead’. In my opinion, the meaning ‘forget’ – which is most obvious – does not fit in with the rest of the contents of this para. The meaning ‘delude’ makes a proper sense in the present context.)

Do these (delusions) break even after adopting a million means (upAya)? Therefore, one gets much worried, very angry (santApa). You believe that the wife is yours – but from your inside, you know (question) – ‘how could she be mine?’ You believe that the son is yours – but you know, at some level (tal), at some depth, that this ‘mine’ and ‘yours’ (mErA tErA) is a dream; then, you falsify (contradict) (jhuThlAnA) (yourself), explain (samajhA) to yourself, console (sAntvanA) yourself; but, inside, the fire keeps burning, something keeps hurting like an arrow (tIr), that I have no idea about myself, or others. How can anyone make a house in this strange (ajnabI) land?

That person, in whom this wisdom (bOdha) begins to dawn - that this is a strange land, that there can be no acquaintance (paricaya) here, that he belongs to some other land – the moment such a wisdom begins to dawn, and if he musters courage (himmat), and gives up his attempts to get strayed (bhaTkAnA) in his mistaken notions (bhUl bhulAvA), and begins to awaken for crossing over to the other shore – that shore which is hidden, far away, in thick fog (kuhAsA) – if the calling of that falls into his ears, then transformation (rUpAntaraNa) begins in his life. Such a revolution is called ‘dharma’.

Poem of Osho – ‘Do not tie the boat here’.

ये खाडिया, यह उदासी, यहां न बांधो नाव।

यह और देश है साथी, यहां न बांधो नाव।

दगा करेंगे मनाजिर किनारे दरिया के

सफर ही में है भलाई, यहां न बाधो नाव।

फलक गवाह कि जलथल यहां है डावांडोल

जमीं खिलाफ है भाई, यहां न बांधो नाव।

यहां की आबोहवा में है और ही बूबास

यह सरजमीं है पराई, यहां न बांधो नाव।

डुबो न दें हमें ये गीत कुबेंसाहिल के

जो दे रहे हैं सुनाई, यहां न बांधो नाव।

जो बेड़े आए थे इस घाट तक अभी उनकी

खबर कहीं से न आई, यहां न बांधो नाव।

रहे हैं जिनसे शनासा यह आसमा वह नहीं

यह वह जमीं नहीं भाई, यहां न बांधो नाव।

यहां की खाक से हम भी मुसाम रखते हैं

वफा की बू नहीं आई, यहां न बांधो नाव।

जो सरजमीन अजल से हमें बुलाती है

वह सामने नजर आई, यहां न बांधो नाव।

सवादेसाहिलेमकसूद आ रहा है नजर

ठहरने में है तबाही, यहाँ न बांधो नाव।

जहांजहां भी हमें साहिलों ने ललचाया

सदा फिराक की आई, यहां न बांधो नाव।

 This shore (kinArA) is indeed very captivating (manmOhak), beautiful like a dream and there is a great attraction (AkarshaNa) here; otherwise, so many people would not have strayed here – infinite (ananta) number of people have strayed; there is a great capacity (potential) (kshamatA) to fascinate (sammOhan) in this shore. Not without reason, so many people would have strayed here – something must be charming (lubhAnA) to the mind, something must be catchy (pakaD). 

Very rarely (kabhI-kabhAr), some Ashtavakra comes into being - sometimes, someone awakens; but, most of the people are dreaming in the sleep. It is sure that there must be some intoxicant (naSA), and the intoxication must be so potent (deep) (gahrA), that even those who come to awaken the people, go away, after making effort (unsuccessfully); but, man changes his position (karvaT lEnA) and is lost again in sleep. Man deceives even those who want to awaken them; he makes a different arrangement for sleep, to escape from those who come to awaken them; he prepares a more sedative (SAmak) medication (aushadhI) than their voice (vANI).

Buddha comes to awaken you, but you listen to him in your sleep; you deform (vikRt) the voice of Buddha, in your sleep and in your dreams; you derive meanings of (his voice) according to your wishes; you insert your own ideas (sentiments) (bhAva) into his voice. Whatever Buddha said, that you do not listen; you listen only that which you want to listen – then, you go to sleep again, changing the position. Therefore, Buddha-hood gets drowned in your sleep itself – you drown even that (the voice of Buddha).

But, no matter how fascinating the dream may be, worry (cintA) does not go away. Thorn (kANTA) keeps pinching, it pierces (sAlnA); pain keeps increasing. Look at the faces of the people, look at their interiors (antaratam) – there are wounds and wounds. They have applied ointment (malham paTTI), but the wounds have not healed. They have decorated the wounds with flowers, even then, wounds have not healed. Wounds do not get healed by putting flowers on them. Look unto yourself; you have adopted all sorts of means; you have done all things possible, but you have failed, again and again; even then, awakening does not happen – for the fear of missing things which we are now indulged in.

We remain unacquainted; if you want to get acquainted, get acquainted with yourself; no other acquaintance is possible; it is not possible to get acquainted with others. Only one acquaintance is possible – with yourself; because, how can you get inside others? And, you have not gone even inside yourself; you have not so far learnt the art of getting inside; you have not so far got down the steps of your own interior ladder; you have not yet peeped (jhAnk) into your own well (kuE); you have not yet dipped into your own spring (water source) (jalasrOta); you have not yet searched inside your own core; then, how can you see others? You can look into others, only to that extent, you are looking into yourself.

If you consider that you are the body (SarIra), how can you see, more than the body, in others? If you consider that you are the mind (manas), then, you cannot know anything more than the mind in others. If you have known that you are the Self (AtmA), only then, you can glimpse (AbhAsa) the rays of Self in others. We can see others only to that extent, up to which we have known (seen) ourselves. We can the read the books of others, only when we have read our own book. At least learn (to read) the alphabets of your own interior; become familiar with the inner scripture (SAstra); only then, you might possibly become familiar (get acquainted) with others. It is, in fact, interesting (mazA) that, the one who has known himself, comes to know that ‘other’ is just not there. Having known oneself, he understands that there is just One only, and He is manifested (pragaTa) in (as) so many forms. One who has become acquainted with himself, comes to know that our circumferences (paridhi) are different, but our centre (kEndra) is One only. As soon as we enter into ourselves, we (all) become One. As we go towards outside, we start becoming many. ‘Many’ means, outward journey; ‘One’ means, inward journey.

Man wants to get acquainted with woman, and, woman with man; we want to have friends; we want to have family (parivAr); we want that we should not be alone (akElA). One fears much being alone – it becomes very difficult; how hard is the period, when we are alone! What kind of unbearable difficulties we face, when we are alone! Every moment passes like a year; time lengthens (becomes very long); anger becomes very intense. Therefore, one who tries to know (jAn) other, would like to (first) become acquainted with that person. We want to become acquainted with others, so that loneliness may come to end. We want to make a family together with others, so that strangeness may come to end, and we consider it to be ‘our’ house. I call only that person ‘Worldly’ (samsArik), who makes his (own) house in this World. Our vocabulary (Sabda) is indeed very nice (pyArA). We call a Worldly person, a house-holder (gRhasta) – a nice word (Sabda). But you have heard only a superficial meaning of the word; you simply know that he who resides in the house, is a family man (saMsArI). It is not so; even a renunciate (sanyAsi) may reside in a house – they also need a shelter (roof) (chappar). Whether you call it a ‘hermitage’ (ASrama), a temple (mandir), a dwelling (sthAnaka) or a mosque (masjid) – it makes no difference; they also need a housing; there is no difference in house; the difference is at a deeper level.

I call him ‘Wordly’ (samsArI) who makes a house in this World, who thinks that we could have (make) a house, who thinks that, somehow or other, he would become resident here. A renunciate (sanyAsI) is the one, to whom it has become clear that, house cannot be made here. Like two and two cannot be five, so also, he understands that house can never be made here. You make (house), but it collapses (gir). No matter how many houses you make, they all collapse like a pack of cards; they all become like a child’s sand-castle - just a whiff of wind is enough to blow it off. Such is the whiff of death, everything gets dissipated; here, no one has ever made a house. Making a house, is not a rule (niyam) in the Universe (jagat). The day it becomes clear to you, that house cannot be made here, that very day, renunciation has made debut (padArpaNa) in your life, that very day, a deep aspiration for the other shore, awakens in you; a call comes; day and night, there is a pull (khincAva), there is a challenge, and you begin a new journey (yAtrA).

When you leave the notion (khayAl) of getting acquainted with the World, then and there, the step (upAy) for getting acquainted with paramAtmA has been taken. When you totally forget about others becoming yours, then you begin to get into yourself, because, now there remains no place for making a house.

ashTAvakra uvAca |

bhAvAbhAvavikAraSca svabhAvAditi niScayI |

nirvikArO gataklESaH sukhEnaivOpaSAmyati || 11 : 1 || 99 ||

There is no place outside – one has to go inside only. This Sutra of Ashtavakra is a very important (gahrA) halting (paDAv) place (sthala) in that inward journey (antar-yAtrA). Understand each and every Sutra very attentively. These things are not such that you can ‘just’ listen; only when you have pondered (gunOgE) over what you heard, then only you have really heard; these things are such that they reach you, only when you pay attention - not by listening just through ears. Therefore, listen quietly and attentively. There is no entertainment (manOranjan) in these; these are only for those who have come to know that entertainment is foolishness. These are for those - who are mature, whose childishness has gone, who do not make houses (sand castles), who do not decorate toys, who do not conduct toy (guDDA-guDDi) marriage; these are for those in whom  awareness (jAg) has arisen, that they have to do something – something so serious (extreme) (Atyantik) that they become acquainted (familiar) (paricaya) with themselves, so that their worries go away, so that the other shore is reached, so that the door opens for getting acquainted with everyone. As soon as someone dives into the interior depths, a new World begins to rise up (udaya) – a world where you can tie your boat, a shore which is yours (your shore).

First Sutra – Ashtavakra says – ‘the modifications (vikAr) of existence (bhAva) and non-existence (dissolution) (abhAva) happen naturally (svabhAva); one who knows so with certainty (niScaya-pUrvak), such an unblemished (untainted) (unperturbed) (nirvikAra) and undistressed (klESa-rahit) person (purusha), attains peace (quietude) (tranquility) (SAnti) naturally (sahaja).’

Straight-forward (sIdhE-sAdE) words – but very meaningful (pregnant with meaning) (artha-garbhita). bhAvAbhAvavikAra svabhAvAt – In this first Sutra, Ashtavakra says – whoever is born – whoever (whatever) is made and destroyed (miT), whoever comes and goes, whether it is existence (bhAva) or dissolution (non-existence) (abhAva) – whether it is happiness or grief, birth or death - wherever there is to and fro movement (AvAgaman) – coming and going, making and destruction – understand that all these are the play (game) (khEl) of nature (prakRti). Nothing ever arises (uTh) in you, nor anything ever falls off (gir); (in you) neither there is existence nor dissolution – you are always harmonious (homogeneous) (Ekaras); there is no variation (change) (parivartan) in your being (hOnA); all the changes are external (outside) (bAhar) – you are eternal (SASvata), ancient (sanAtana); all the waves are outside; there is only depth (gahrAyI) in you, where no wave is ever able to reach (pravESa); you are only a seer (drashTA) of changes (parivartan). (Translator’s note – Eka rasa – it is not clear whether this should be translated as ‘harmonious’ or ‘homogeneous’.)

Feeling hunger (bhUkh) – you never feel any hunger – you just know that there is hunger. Hunger is always felt in the body – hunger is an aspect (hissA) of the body; ‘body’ means ‘nature’ (prakRti); the body feels the need (of food); body is a beggar (dIna); it always needs alms (bhIkh); it (body) does not have any inherent (svasambhUta) means for living its life; it always lives by borrowing (udhAr); if you do not give food, it will die; if it does not get breath, it will come to end (samApta); only if you give it food daily, it is able to survive; somehow, it drags (ghisaT) itself; somehow, it moves. If there is hunger, it is for the body; then, if you have food, the body is satiated (tRpti). Existence (arising) (bhAva) of hunger and its satiation (dissolution) (abhAva) – both happens in the body only. You just know, you just saw, you remain just a witness. Neither there is any hunger in you nor its satiation. 

‘The modifications (vikAr) of existence (bhAva) and non-existence (dissolution) (abhAva) happen naturally (svabhAva) – because of nature (prakRti); one who knows so with certainty (niScaya-pUrvak), such an unblemished (untainted) (unperturbed) (nirvikAra) and undistressed (klESa-rahit) person (purusha), attains peace (quietude) (tranquility) (SAnti) naturally (sahaja).’

Having known for certain (niScayI) – one who has known with certainty. You can come to know, even by listening (hearing), but it is not certainty. You might have read in scriptures (SAstra), but it will not become certainty. Certainty comes out of experience – not by others telling about it.  I am telling you, Ashtavakra is telling you that hunger is felt in (by) the body – not to you; if you use your brain, it might, probably, become clear, that the statement is correct. Thorn pierces the body, the pain is felt in the body – we come to know, we become aware. Things are happening, and we are just witness - it might be understood so, by the mind (buddhi), but, by this, it cannot be ascertained (iti niScayI). This will come to your understanding, again and again; but you will forget it again and again. When you forget, you will forget Ashtavakra also. Then, you will again say – ‘I am feeling hungry’; at the time of hunger, you will forget, and your identification (tAdAtmya) (with body) will again become strong; you will say – ‘I am hungry’. After having food, when you feel satiation, you will say – ‘I am satiated’ (tRpta). You might understand this intellectually (bauddhik rUp), but, that will not be ascertaining (iti niScayI).

Therefore, Ashtavakra would repeat, again and again, these words – ‘having ascertained’ (iti niScayI) – one who has known certainly. By this, you should not understand that Ashtavakra says that, if you repeat (the statement) again and again, it will, indeed, become firm (pakkA); that if you repeat the statement again and again, if you bring it again and again to the focus of your mind, you can make it firm (dRDh), and it will become knowledge (jnAna). No, it does not become certain by this method. You might repeat a falsity a number of times, and, it (falsity) might also appear to be true; but, even then, the truth cannot become manifest (paidA) in this way. By repeating again and again, an (sort of) illusion (bhrama) is created; it looks as if it has come within your experience. If you just (while sitting down) (baiThE baiThE) repeat daily – ‘I am not the body, I am not the body, I am not the body’, and, even if you repeat so for years, it might only create an impression – a line (lakIr) – in the mind; but do not consider this to be ‘certainty’. Even if a delicate (kOmal) thread is rubbed against a stone, again and again, it forms an impression on it (stone). Therefore, do not understand this to be certainty. Only an illusion is created – you feel as if you now know – ‘I am not the body’.

करत करत अभ्यास के जडमति होत सुजान रसरी |

आवत जावत जात ते सिल पर परत निशान ||

(Translator’s note – Acharya quotes the second line of the above said two-liner (dOhA) in his discourse here. It is stated to be written by Poet-Grammarian Varadaraj – composer of ‘Laghu Siddhanta Kaumudi’ – on Sanskrit Grammar.)

But, if you have not yet known, how would you know? If you had not known yet, how will you make it certain? When Ashtavakra says – ‘having known so with certainty’, it does not mean that you self-hypnotise (Atma sammOhan) yourself. In this country, a lot of people, are doing so. If you go to the hermitage of renunciates (sanyAsi), you will find them (renunciates) repeating (dohrA) – ‘I am not the body; I am brahman’ (aham brahmAsmi) (Translator’s note – ‘aham brahmAsmi’ is a mahA-vAkya – about the Reality – which is meant to be realised – not just repeated.)  What are you repeating? If you have indeed realised (mAlum paD gayA), then stop repeating. Mere repetition conveys that one has not realised (patA nahIn calA) yet. Leave it (the repetition) for a few days and then see; they do not agree to leave it for a few days, because, they say – ‘it will not become certain by this method’. Is this any kind of certainty – that you repeat it for a few days and it ends there? This is not certainty – you are just maintaining (samhAl) an illusion (bhrama) by repeating again and again.

Adolf Hitler has written in his autobiography – ‘there is not much difference between truth and false; false, repeated again and again, appears as true’. Adolf Hitler is right, because, throughout his life, he repeated falsities; he repeated them so many times, that it appeared to be true. His friends who laughed, when they heard the falsities, for the first time, later on, started believing them to be true. Keep on repeating, advertise it; repeat it in front of others; repeat it even when you are alone, repeat in crowd; consequently, you will create a smoke-screen around you; a line (an impression) around you, will become deep (saghana). But do not consider that line to be certainty.

When Ashtavakra says ‘with certainty’, he does not mean in the sense of Adolf Hitler. He (Ashtavakra) means – ‘know the truth through experience’ – not by repeating; never repeat even by mistake. All the chants (mantra) deceive (dhOkhA) you – it (mantra) is a means for deceiving; your eye-sight becomes blurred (dhundhlA) because of that (mantra); by repeating again and again, the words get memorised (raT); the words so memorised, keeps circulating in your mind (citta); but, your experience does not get established by this (method).

The meaning of ‘iti niScayI’ (having ascertained) means – ‘one who has heard, pondered (gunA) and applied (prayOg) in his life’. Watch, when you feel hunger; I am not telling you that you should repeat ‘I am not the body’; when you feel hunger, watch, wake up, apply discrimination (consciousness) (hOS samhAlnA). Watch – where is the hunger? Immediately, you will find that hunger is (felt) in the body. It does not happen so, because of what Ashtavakra says or I say or someone else says. Hunger is felt in the body only – there is no need to repeat it; you have to just know. It is necessary to watch, identify (pahcAn), recognise (pratyabhijnA). When you feel hunger, watch carefully, as to where it is felt. You will find that it is felt in the stomach; watch still more carefully; and then, you also watch the one who sees (watches) – the one who watches the feeling of hunger, as to where the hunger is felt; you will suddenly find that hunger is not felt there (in the one who watches); there is not even a shadow of hunger there. (Translator’s note – ‘pratyabhijnA’ is a terminology used in Kashmiri Saivism – please refer to Abhinavagupta – UtpaladEva etc. It refers to ‘direct knowledge of one’s Self’ or ‘recognition’.)

 When you stand before a mirror, your reflection is there in the mirror – there is (as such) nothing in the mirror; it makes no difference to the mirror, whether you stand before it or not. The reflection is not the property of mirror; the moment you move away, the reflection is gone. Nothing is ‘made’ in the mirror – there is just an ‘appearance’ (seems so) (AbhAs). Even that ‘appearance’ happened to you, and not to the mirror. Consciousness (caitanya) is like a mirror; incidents (ghaTanA) happen in front of it, reflections are made – that is all. When the incident ends, the reflection vanishes (is lost); the mirror remains empty (clear) – it has returned to its infinite (ananta) emptiness; that is the purity (Suddhi) of the mirror – its infinite emptiness (void) (khAlIpan).

nirvikAra gataklESa ...... For that person, who has the conviction (pratIti) with certainty (niScaya), that all these are the games (khEl) of nature (prakRti) that is going on (being played), and that I am only a seer (drashTA), all his worries (klESa) come to end (samApta), all the modifications cease (become void) (SUnya).

nirvikAra gataklESa ..... Modifications (vikAr) become void (SUnya) - he goes beyond (vigata) all the worries; now, there cannot be any worries for him. Even if he feels hunger, he knows that it is felt in (by) the body; he finds means (upAy) (for alleviating hunger); it is not that he does not find any means, because, he also knows that the body needs food, but, there is no worry. Now, the mirror does not fall into this delusion (bhrAnti) of being affected (cOT).

When a thorn pricks, even a wise (knower) (jnAnI) removes the thorn; in regard to removing the thorn, there is no difference between wise and ignorant (ajnAnI). When it is hot, even the knower seeks shade; as regards sitting in the shade, there is no difference between knower and ignorant. Externally, you will not find any difference between knower and ignorant. Then, what is the difference?  Internally (inside), there is infinite amount of difference – difference of knowledge (bOdha). When thorn pricks, the knower removes it, but he also knows that the incident happened in (to) the body; the pain also is in (felt by) the body – only the reflection (prati-bimba) is in me. After removing the thorn, there is relief from pain, but that (relief) also is in (felt by) the body; there is a reflection of getting relieved of pain, in me. There is a huge separation (dUrI), as if the body is at an infinite distance. Knower (jnAnI) becomes far removed from the body. The knower ‘is not’ in the body, at all. As the knowledge becomes deeper (intense) (saghan), the knower gets that far removed from the body. It is a matter of surprise that, as the knower moves far from the body, the reflection becomes that much clearer (suspashTa).

Therefore, when thorn pricks the feet of Buddha, you might, probably, think that there is no pain (felt); I would like to tell you that the feeling (knowledge) (bOdha) of pain will be more clear in (to) him, than in you, because, by nature (svabhAvataH), his mirror is more clear (dust-free) (nirmal). Can the reflection in a dusty mirror be clear? Only in that mirror, which is clear – not dusty – devoid of deformities (nirvikAr), the reflection would be very clear. The sensitivity (samvEdanSilatA) of Buddha is many times – infinite times - more than yours; even then, he will have no distress (klESa). The mirror is clear, the reflection is made clearly, but there is no distress at all.  You must understand the meaning of distress (klESa). Distress means, identification of body with Self; as soon as you join (unite) yourself with (your) body, and say – ‘I am hungry’ – it is distress. Distress is neither in the Self nor in the body – it is in the union (milan) of body and Self. Wherever, one comes under the illusion (bhrAnti) that we (body and Self) are one, there, distress arises. The distress (klESa) is only in the tie up (knot) (gANTh) – the marriage (vivAha) performed with seven rounds (sAt phErE) - between Self and body. (Translator’s note – In Indian (Hindu) marriage, there is a ritual called – seven rounds (sAt phErE); the bride and groom, circumambulate (go round) the holy fire, seven times, holding each other’s hand and pronouncing their vow of life-long tie up.)

nirvikAra gataklESaH sukhEna Eva upaSAmyati | - Ashtavakra says – if this much becomes clear and certain, that I am always different (bhinna) (from the body), that I have no connection (jOD) with pain (pIDA) - happiness and grief, coming and going (AnE-jAnE), if the knot (tie up) (gANTh) (between body and Self) is untied, if one gets divorced from body, such that the body becomes different (bhEda) and distant (FAslA), then, he attains natural (innate) (sahaj) peace (tranquility) (serenity) (SAnti).  

sukhEna Eva upaSAmyati | - Ashtavakra says – then, there is no need for observance of any austerities (tapaScaryA) – to stand on one’s head, to light sacrificial fire (havan), to be seated firmly (dhUnI ramAnA) near holy fire, to torture (galAnA) the body, to trouble (kashTa) the body – all these are futile (unnecessary).

sukhEna Eva ...... | - the supreme (parama) happening (incident) (ghaTanA) of life takes place very comfortably (sukh-pUrvak), very peacefully (SAnti-pUrvak), without any effort (Sram), in total  repose (virAm) and in total rest (viSrAm). Zen Fakir call this – ‘effortless effort’ (prayAs rahit prayAs) – that is the meaning of the Sutra of Ashtavakra. I often wonder as to why Zen Fakir did not pay attention (dhyAna) towards the Sutras of Ashtavakra. Maybe, because, the Sutras of Ashtavakra are not concerned with Buddha. Otherwise, there could have been no better setting (bhUmikA) for Zen. The whole teaching of Ashtavakra is – it happens without any effort, without any action; because it is only a matter of knowledge (knowing) (bOdha) – not that of action - nothing is to be done; one has to know just as it is (jaisA hai vaisA). All the ‘doings’ are wasteful (FizUl).

Poem of Acharya (Osho) – O Searcher! You might not agree.

खोजियो! तुम नहीं मानोगे

लेकिन संतों का कहना सही है

जिस घर में हम घूम रहे हैं

उससे निकलने का रास्ता नहीं है

शून्य और दीवार दोनों एक हैं

आकार और निराकार दोनों एक हैं

जिस दिन खोज शांत होगी

तुम आप से यह जानोगे

कि खोज पाने की नहीं

खोने की थी।

यानी तुम सचमुच में जो हो

वही होने की थी।

खोजियो! तुम नहीं मानोगे।  

(Rough Translation – O Searcher, you might not agree, but what the saints say is correct. The house, where (in which) we are wandering, there is no way to get out of it. Void and the wall – both are same; form and form-less – both are same. The day the search quietens (comes to end), you will, yourself, know that, the search was not about getting (achieving) (anything), but losing; that is, to become that, whatever (whichever) you indeed are. O Searcher, you might not agree.)

But, the Truth (Reality) (satya) is like that only; you need not search – you are indeed seated there; nowhere you have to go – you are indeed born with that.  

Reality is your (intrinsic) (inherent) nature-ordained (svabhAva siddha) right. Even if you want to leave it, you cannot do so; even if you want to lose it, you cannot do so, because, you yourself are that – how can you lose it (yourself)? Where will you go? Wherever you go, the Reality will be with you. It is not even correct (to say) that the Reality will be with you, because, from this, it appears that there are two (you and Reality); you, indeed, are the Reality – Thou are That (tattvamasi); how can you leave it? How can you run away? How will you escape? Even if you go to deep hell – worst of worse darkness – what difference will it make? You will remain You only. You may wander much, forget yourself, totally – will it make any difference (by your forgetting)? You will remain yourself. Whether you forget or awaken, you will remain yourself.

 जिस दिन खोज शांत होगी

तुम आप से यह जानोगे

कि खोज पाने की नहीं

खोने की थी।

यानी तुम सचमुच में जो हो

वही होने की थी।

(The day the search quietens (comes to end), you will, yourself, know that, the search was not about getting (achieving) (anything), but losing; that is, to become that, whatever (whichever) you indeed are.)

Therefore, Ashtavakra is able to say – sukhEna Eva upaSAmyati | - Revolution (krAnti) happens very comfortably (sukha-pUrvak) – not even a leaf (pattA) moves, and the revolution happens; no need to take even another breath, no need to move even one step (no need to even lift a leg) (pair uThAnA), without going anywhere, the destination is reached, because, you walk, with (carrying) the destination, inside you; your house is inside you.

The other shore is inside you; one shore is outside, and the other inside. Between these two shores (inner and outer), there is a flow (pravAha) of paramAtmA. When you get totally bound, looking towards outside, then, there is only one shore left, at hand. Then, everything seems alien (other) (anya), everything seems different (bhinna); when you get acquainted with the other shore, then, everything seems Self-same (ananya); then you do not perceive difference – everything looks non-different (integral) (abhinna).

 

ISvaraH sarvanirmAtA nEhAnya iti niScayI |

antargalitasarvASaH SAntaH kvApi na sajjatE || 11 : 2 || 100 ||

‘God (ISvara) is creator (banAnA) of all – there is none else; one who knows thus, with certainty, that person is peaceful (serene) (SAnta); all his hopes (desires) (ASA) have been totally rooted out (jaD sE nashTa), and he is not attached (Asakta) to anything.’

God is the knower (jAnanA) of all. Therefore, if you intend to ‘know’ God, then do not commit one mistake of considering God as something that is seen (dRSya). God cannot be seen. He is the one who knows all – He is the seer. Therefore, do not fall into the illusion that, some day, you will come to know God. God is the knower of all; therefore, you cannot make Him ‘seen’ (object of sight) (dRSya).

Then, what is the method of searching God? Ordinarily (sAdhAraNataH), people search for God, as if He is some object (vastu), something that is visible (dRSya), that He is some person (individual) (vyakti); they think – ‘we will search him, find him and we will be delighted (AhlAdit), we will sing and dance, and be very pleased (prasanna) that we have seen the God’.

People come to me and ask – ‘how to search for God? Where is He? Shall we go to Himalayas? Shall we be in solitude (EkAnta)? What is the image (praticchavi) of God? Explain it to us, so that, if we get to know (pahcAn) Him, we do not forget Him, so that we can identify Him – give us some outline (rUp-rEkhA) (of God)’.

There seems to be no big difference between a believer (Astika) and a non-believer (atheist) (nAstika). Non-believer also asks – ‘show where God is, so that we can believe’. Believer also says the same – ‘we believe Him; we are going to search Him; where is He? What is His form (rUpa)? What is His Name, address, residence (ThikAnA)?’ But, intellects (buddhi) of both are similar – there is not much difference between them.  Where is the difference between the arguments (tarka) of both believer and non-believer? Both say that paramAtmA is somewhere outside. Non-believer says – ‘show Him to me, so that I can believe’; believer says – ‘I have believed; now show Him to me’. There is no difference at all. That is why, there are so many believers in the World, but there is no real belief (conviction) (AstikatA), because, there is no difference between these (believers) and the non-believers. Probably, there may be one difference – the non-believer is a little courageous (himmatvar), and these (believers) are a little cowardly (kAyar), and weak (kamzOr). (Translator’s note – Normally, AstikatA means ‘belief in God’. However, since Acharya is referring to believers (Astika) here, the intention of using this word ‘AstikatA’ should be something more than ‘belief’ – piety, devotion, dedication born of conviction. Therefore, ‘conviction’ (SraddhA) has been given as another option.)

Non-believer says – ‘show us (God), so that we can believe’. This seems to be more reasonable (yukti-yukta), because, otherwise, how to believe? Believer says – ‘let us believe; otherwise, why get into problems (jhanjhaT); to believe, is easier, more secure. (Almost) everyone in the society believes; it creates problems to go against the society; you face problems everywhere; therefore, let us believe; but, show God to us’. But, both consider that God can be seen through eyes; both consider paramAtmA to be an object of sight (perception).

Remember this Sutra – ‘the One, knower of everyone, maker (creator) of everyone (everything) is the God; there is no one else; one who knows thus, with certainty, that person (purusha) is (becomes) peaceful (serene) (SAnta). All his hopes (desires) have been annihilated (nashTa) and he is attached to nothing’.

 Then, what is the method of knowing the God? If God cannot be known as an object of sight (perception), then what other method is there? The method is that, you become the seer (drashTA), because, Seer is the nature (svabhAva) of God (ISvara). As you progress towards becoming seer, you start inching (sarak) towards the proximity (karIb) of the God.

There are two methods for making a little (thODa) connection (sambandha) with the God (ISvara). One is the method of poet (kavi); the other is that of sage (Rshi). The method of poet is that, he creates something – writes poem – he brings words from void (SUnya); artist, sculptor, musician and dancer – all these create (nirmAN) something. A sculptor chisels a rough, formless rock, and creates a form; it was a stone till yesterday, lying on the side of the road; suddenly, today, it becomes an idol (mUrti), and people start worshipping it by offering flowers at the feet of idol – he (sculptor) has created something.

It is said – Michelangelo (Italian Sculptor) was passing by; on the way, he saw a stone lying on the side. Nearby, there was shop dealing in stones. He asked the shopkeeper – ‘I am seeing his stone for many years’; the shopkeeper said – ‘there is no one to purchase it – it is a very rough rock’. Michelangelo said – ‘I shall purchase it’. Michelangelo made a beautiful image (pratimA) of Jesus from that stone. When the image had finished, the shopkeeper came to see. He said – ‘it is a wonder; I was thinking that this stone is not saleable; what have you done! What a magic!’

Michelangelo said – ‘I have not done anything; when I was going, Jesus, hidden in this stone, called (pukAr) me and said – ‘release (chuDAO) me, free (mukta) me; only you can do it; I have been locked up in this rock since long’; therefore, I separated the useless (unwanted) (vyartha) part of the stone; I have not done anything’. But, a unique form has come out (nirmit) of the uncut (an-gaD) stone’. 

When a sculptor, like that of Michelangeo, creates an image from an uncut stone, he experiences, a little, the nearness of (to) God, because, he has become a creator (srashTA). When a dancer (nartak) produces a dance, and becomes immersed (DUb) in that dance, then he gets a glimpse (jhalak) of God, because, the God has become immersed in His creation; He has become absorbed (lIn) in his dance. A poet brings out a poem from his inner void; it is very difficult to do that; the words do not form (TUT) easily; the void does not come in his grip (pakaD); but, somehow, when he binds the words, the language, in a string, then a song (poem) (gIt) is born. Then, there is found a kind of lustre (AbhA) of bliss (Ananda) in his face, because, similar kind of lustre of bliss would have been there in the face of God, when he created.

Remember (khayAl) - neither there is any God (in any form), nor there is any face; I am just using poetic language, because I am explaining (about) the poet. That is a method of reaching close to God, because He is the Creator; therefore, you also do some such thing.

When a woman becomes a mother, the glimpse (jhalak) of bliss seen in her face, is the glimpse of creation (sRjan) – a child is born! Have you seen – women do not create (nirmAN) anything; the reason is this, they have the capacity to create a life, and there remains no ambition (in them) for creating anything else. When a live child can be given birth, who will make an image in stone? Therefore, no women has ever become a great sculptor, a great musician, a great poet. Psychologists (manOvaijnAnik) say that, so much ambition for creation (creativity), arises in men, because, they are envious (IrshyA) of women – a woman gives birth to a child, but there is nothing in man to give birth – just bagasse (chUnch kE chUnch) – barren (bAnjh). (Translator’s note – the usage ‘chUnch kE chUnch’ is not readily traceable. However, chUnch has a meaning of ‘bagasse’, and as this seems to be appropriate in the context, it has been adopted.)

And, men are very restless (bEcainI) to create something! Therefore, men have created religions (dharma) – Jainism Hinduism, Christianity, Buddhism; they have created great sculptures (mUrti) – Ajanta, Ellora, Khajuraho; they have erected big churches, temples; composed great literatures – Kalidas, Shakespeare, Milton. Women get the same thrill (pulak), when a child is born – then she becomes thrilled, seeing the new-born child, seeing a life coming out of her inner void.

Therefore, till a woman gives birth to a child, there is something deficient in her – her face is a little gleam-less (bhAva SUnya). Woman attains her supreme beauty after becoming a mother, because, as a mother, she becomes a creator (srashTA) – there is a little shower of the delight (ras) of creation on her; a small cloud rains on her. Even a man becomes very pleased (pramudit), ecstatic (AhlAdit), blissful (Anandit), when he creates something. 

It is said that, Archimedes, when, for the first time, invented some mathematical (gaNit) doctrine (siddhAnta), he was in a bath tub; while lying there and resting, he understood the doctrine, he had a perception (anubhUti) and a door opened; he became so delighted, that he started running, shouting ‘Eureka, Eureka, got it (pA liyA)’, because, the emperor had asked him to search for the doctrine; he forgot that he was naked; people gathered on the way; they asked him – ‘are you mad? You are naked’. Then he came to senses (hOS), and ran back to his house. He said – ‘I just did not notice (that I am naked)’. That is the bliss of creation – ‘Got it’. At that moment, man is just like paramAtmA – a little ray (of bliss) descends. Whether it is a scientist (vaijnAnik), a poet, an artist, or a sculptor – whenever he creates something, a little ray (of bliss) descends. This is a path (rAstA) – I call it ‘the path of literature (poem) (kAvya), the path of art’. Art is the easiest (sugam) path to reach the proximity of paramAtmA. But this path is not complete – only one receives the rays (kiraN) (of Sun) – the Sun (sUraj) itself is never attained.

Then, there is another path – that of sage (Rshi). A sage knows paramAtmA, by becoming the witness, while the poet knows Him by becoming creator. No matter how great creator might be, the creation remains smaller (than the Creator). It is so because, we have to employ our body – we sculpt the image with these very hands. As the hands are smaller (than the man), the sculpture – no matter how beautiful – will also be smaller. One composes literature, only with this intellect (mind) (manas); this mind is very petty (kshudra). No matter how beautifully composed (racA), the literature (poem) (kAvya) is, after all, the product (racanA) of mind. Therefore, only a little ray would descend, but paramAtmA would not be perceived in His entirety (pUrA).

Witness! In witness, neither there is any need for body, nor mind; therefore, all the limitations (sImA) have ceased (have been overcome) (have been crossed) (chUT) – pure brahman (Suddha brahma), who is hidden inside, is directly (sIdhA) perceived (sAkshAtkAr); in that perception, you are the God (ISvara). There is a method for attaining (pAnA) God – do not search for Him as an object of perception (dRSya), otherwise, you will be wandering (bhaTak), because, God never becomes an object of perception – God is the seer (drashTA).

‘The maker (creator) of everyone (everything), the knower of everyone, is the God - there is no one else; one who knows thus, with certainty, that person (purusha) is (becomes) peaceful (serene) (SAnta).’ Then, what kind of disquiet (aSAnti)? When there is only one, then what kind of disquiet? When there is no duality (pairs of opposites) (dvandva), no dualism (dvaita), no dilemma (duvidhA), no double (duyI), then what kind of disquiet? There is no possibility of any strife (kalaha); you alone are there (tum hI tum) – I am alone there (main hI main) – only Self (sva) is there. If everything becomes harmonious (homogeneous) (Eka ras), then peace is attained effortlessly (anAyAs).

‘All his hopes (desires) (ASA) have been totally rooted out (jaD sE nashTa)’. One who has known that, there is God only, he has no hopes (desires), no ambitions (AkAnkshA), because, what is use of imposing (thOpnA) one’s ambitions on the God? Whatever He will do, it will be correct; whatever is happening, it is correct; whatever is, it is auspicious (Subha). Whenever you have hope, it means that you are complaining (SikAyat); when you say – ‘let it happen this way’, it means that you are not reconciled with whatever is happening; when you say – ‘let it be this way’, you have made complaint; your prayer has been lost (nashTa) in that itself. The meaning of ‘prayer’ is – ‘whatever is, that is auspicious, that is beautiful (sundar), that is Reality (satya); other than this, there is no demand (mAng) – (if it is so), then, there is prayer in you. Believer (Astik) is he, who says – ‘I am, whole-heartedly, reconciled with whatever is; I have nothing to suggest (sujhAv) to paramAtmA, that ‘it should be this way or that way’; there is no meaning in my suggestion; do I consider myself to be more intelligent than paramAtmA? When there is only One, whatever is happening, is correctly happening; when everything is right, then disquiet (aSAnti) is not there’.  

‘antargalita sarvASA....’ – In(side) such a person, hopes (ASA), despair (nirASA), tendencies (desires) (vAsanA), ambitions (AkAnkshA) – all these melt away (galita), get dissolved (visarjit); then, there is no means of getting attached (Asakti). When there is only One, who is to get attached, and with whom? When there is only One, there is no place even for the mind to remain; the mind gets lost, like a streak (rEkhA) of smoke in the sky.

Poem of Acharya (Osho) -

मूल फूल को पूछता रहा : ऊपर कुछ पता चला?

फूल मूल को पूछता रहा : नीचे कुछ सुराग मिला?

“Root kept on asking the flower – ‘anything known, up there?’

Flower kept on asking the root – ‘got any clue, down there?’”

But, root and flower are one and the same; the root, that has gone down, into the darkness (andhErA) of Earth, into its hard (gahan) womb (garbha), and, that flower, that has risen into the sky and blossomed (khilA), spreading fragrance in the air, dancing in the rays of Sun – they are not two (separate).

I have heard – an earthworm (kEncuA) was crawling (sarak) in slush. It came near its (own) tail; he got fascinated (mOhit) and said – ‘dear, I was in search for long, and now I got you’. The tail said – ‘you fool, I am your tail’; it had thought that he found some female (earthworm); it was alone, and it might have been in search of some fellow-mate (sangI-sAthI).

The root is asking the flower, and the flower is asking the root – both are same; who is to ask whom? Who is to respond whom?

 

ApadaH sampadaH kAlE daivAdEvEti niScayI |

tRptaH svasthEndriyO nityaM na vAnchati na SOcati || 11 : 3 || 101 ||

‘Adversities (vipatti) and prosperity (sampatti), come in their own time, by chance (fortunately) (daiva-yOga); one who knows thus, with certainty (niScaya-pUrvak), remaining always (sadA) contented (santushTa) and, having senses under control (svasthEndriya), neither desires (icchA) nor grieves (SOka)’.

kAlE ApadaH ca sampadaH .......| Everything happens in (at the appropriate) time; birth, death, success, failure – everything happens in (at the appropriate) time. Nothing happens before time. One who knows that, adversities and prosperity come (happen) by chance, at an appropriate time, he remains contented. Then, there is no hurry (jaldI), no loss of hope (courage) (adhairya). When time comes, the crops ripen, and we harvest; when morning comes, the Sun rises, we behold (darSana) the Sun, and sunbathe (dhUp sEnk); when night comes, we take rest (viSrAm), relax (ArAm), and get immersed in sleep, leaving everything. Everything happens in time, and had been happening so. When you seek something before time, we come to distress (disquiet) (aSAnti); we say (seek) – ‘may it happen soon’.

You might have observed that people in West (paScim) are more distressed (aSAnta) – it is less so in the East (pUrab); whereas, it should be more in the East, because, there is more unhappiness (dukh) here, there is dearth (kamI) of wealth here, there is hunger, famines, thousands of diseases here – all kinds of agony (pIDA) are here. The West has all  facilities (suvidhA), all comforts (sukh) - scientific (vaijnAnik) and technical (taknIki) development (vikAs) – yet, people in the West are suffering; in the East, people may not be comfortable, but they are not unhappy (dukhI). What is the matter? (People of) East have understood one thing – ‘everything happens in (at the appropriate) time; what is there in our hands (hamArE kiyE)?’ Therefore, there is a waiting (pratIkshA) – a courageous (dhairya-pUrNa) waiting; therefore, there is no tension (tanAv).

There is a notion (dhAraNA) in the West, that there is only one life - this seventy – eighty years of life-time; then, if one goes off, that is all; therefore, there is a hurry (jaldbAzI), that one should accomplish everything in seventy-eighty years; in this, half of it is spent in sleep, eating, drinking, profession, and earning; hardly a few days are left for enjoyment (bhOga); therefore, enjoy as much as possible. There is deep yearning that one should not be left empty handed. Time is passing away, the flow of time is hastening; therefore, hasten, speed up, do it fast; and even by hastening, nothing great is achieved; by hastening, it gets more delayed. (Translator’s note – hAth khAlI rahnA – I have translated this ‘empty handed’ – which generally means penury; however, this may also refer to the kind of mental emptiness – a state of exasperation of not being able to achieve what one aspired.)

I was just reading statistics – in New York, speed of movement (gati) of people, now, is (almost) same as it was fifty years ago, when there were no cars. So many cars, but the speed is same, because, the cars on the road are so many, that one is able to reach his destination (office) (daftar) by walk, earlier than by car. This is very funny. Man invented car in order to speed up journey time. There are so much of traffic jams on the way – thousands of cars stuck up on the road – that there is no question of reaching fast. Someone carried out an experiment (prayOga) of going to office by walk; he went to office by walk, for one year; and by car, for one year. He was surprised to find the figures to be same – the amount of time taken by car was the same as that of going by walk. Further, leaving aside the health benefit of going by walk, he had to spend money for petrol, going by car. One is not able to understand – so much of rush (dauD-dhUp).

Sometimes, by hurrying, things get much delayed. In fact, the person who is in a hurry, his mind is so restless (Atur), so full of tension (tanAv), so disease prone (rOga-grasta), so feverish (bukhAr) that even if he reaches (his destination), does he reach at all? His fever does not leave him, his life is shaky (prAN kampnA); scrambling (bhAgA-bhAgI) becomes the basis (AdhAr) for his life. One place to another, then another; one job to another; one book to another; one guru to another – he keeps on running (bhAg). Change this wife – this husband, change this job – he keeps running. Finally, he finds that, though he had been running a lot, he reached nowhere; just like the oil crusher (kOlhU) bullock (bail), he keeps going round and round in his groove (lIk).

‘Adversities (vipatti) and prosperity (sampatti), come in their own time, by chance (fortunately) (daiva-yOga); one who knows thus, with certainty (niScaya-pUrvak), remaining always (sadA) contented (santushTa) and, having senses under control (svasthEndriya), neither desires (icchA) nor grieves (SOka)’.

He remains witness to whatever comes – whether it is suffering (dukh) or comfort (sukh), whether it is riches (dhan) or penury (nirdhan); there is a harmony (homogeneity) (Eka-rasatA) inside him.

Poem of Acharya (Osho) - (Do not touch this lake)

मत छुओ इस झील को

कंकड़ी मारो नहीं

पत्तियां डारो नहीं

फूल मत बोरो

और कागज की तरी

इसमें नहीं छोड़ो।

खेल में तुमको

पुलक उन्मेष होता है

लहर बनने में

सलिल को क्लेश होता है।

But, we keep on throwing the pebbles (kankaD) of desires (vAsanA), aspirations (AkAnkshA); we throw rocks (caTTAn) – leave alone pebbles – of ambitions (mahatvAkAnkshA). The lakes is in a state of flux (kampnA); the water is turbulent (klESa).

Become witness – leave of doership (kartA); all the problems arise by being a doer. The message of the East comes in one small word – become witness.

Poem of Acharya (Osho) – (My life is the witness of all)

मेरा जीवन सबका साखी।

कितनी बार दिवस बीता है,

कितनी बार निशा बीती है।

कितनी बार तिमिर जीता है,

कितनी बार ज्योति जीती है।

मेरा जीवन सबका साखी।

कितनी बार सृष्टि जागी है

कितनी बार प्रलय सोया है।

कितनी बार हंसा है जीवन

कितनी बार विवश रोया है।

मेरा जीवन सबका साखी।

Go on watching; do not get enamoured (ram) with anything; do not stop anywhere; do not get stuck up; go on watching. Do not feel for anything; do not think of good and bad. Whatever comes, howsoever comes, whatever wave arises, go on watching. And, slowly, you will find that the witness only remains – all the waves have disappeared, the lake has become still (quiet). In that supreme moment, you come face to face with (encounter) (sAkshAtkAr) the Reality (Truth) (satya).

kAlE ApadaH ca sampadaH – when the times comes, things happen; daivAt Eva – as per wish (marzI) of the Lord (prabhu); iti niScayI – one who has ascertained (understood) thus through experience; nityam tRptaH – he is ever contented – enjoy the taste of these words; let is percolate into your heart. Such a person does not know discontent (atRpti). Discontent arises from aspiration (AkAnkshA). You aspire, then, if it does not work out that way, you become discontented. If you do not aspire, there will be no discontent – no bamboo, and no play of flute (na rahE bAns, na bajEgi bAnsurI).

svasthEndriya – such a person abides (sthita) in himself (svayam) – he abides in himself; all his  sense organs (indriya) are directed (driven) (controlled) by his self (sva) – by his inner central power (Sakti). Now, the senses are driving you; if you happen to see food, you feel hunger; a moment ago, there was no hunger; it is a miracle (camatkAr) as to how you get deceived. A moment ago, you were going, murmuring a song (gungunAnA); you got the scent (gandha) from the sweet shop – your nostrils were filled (with the scent), and you became hungry. You have forgotten, where you were going, and, instead, entered into the sweet shop. A moment ago, there was no hunger – how come you got hungry so soon? It should, at least, take some time for hunger to develop. Only because of the scent, you felt hunger. No, the nose has asserted its authority (mAlkiat); the nose dragged you (to the shop). Do not become a slave (gulAm) like that.

You were going by road, and there were no desires. Some beautiful woman passed by, and the mind became beset with desire (vAsAna-grasta). Forget about beautiful woman -  you are reading newspaper – newspaper is just patches of black ink, and nothing more – you saw a picture of a naked woman, and you became agitated (AndOlit); you entered into dream world, and became inflamed (prajvalit) by passion (vAsanA). This is the limit (had). Just think of it – it is a shred of paper, and there are some patches of ink, and you became so influenced (prabhAvit) by it? The eyes have deceived you; then, the eyes are no longer instrument of sight – it is making you blind (andhA).

When the eyes become the master, they make you blind. When you are the master, then the eyes are just instruments of sight. Buddha also sees with eyes, Mahavir also sees with eyes – but not you. Now, your sense organs are the master – and you are a slave. Getting out of this slavery is called freedom (mukti), liberation (mOksha) – when you become the master, and the senses follow (adhere to) (anucara) you.

svasthEndriyaH na vAncati na SOcati – Such a person, does not worry (cintA) at all, neither he desires (icchA), nor grieves (SOka), because all the things have come to end; he is satisfied (rAzI) with the supreme feeling (bhAva) – nityam tRptaH – of ever being contented.  

 

sukhaduHkhE janmamRtyU daivAdEvEti niScayI |

sAdhyAdarSI nirAyAsaH kurvannapi na lipyatE || 11 : 4 || 102 ||

‘Happiness (sukha) – misery (dukha) and birth - death happen because of providence (daiva-yOga); one who has ascertained thus, that person, finding nothing to accomplish (sAdhya), even by performing effortless (Sram-rahit) actions, is not tainted (lipA)’

sukha duHkhE janma mRtyu daivAt Eva – We have got happiness – misery, and birth – death; think of it, ponder over it – you did not think of (desire) birth, you did not do anything for being born, you did not ask anyone about that. There was no question of your discretion (marzI); one day, suddenly, you found yourself alive; birth happened – but, you did not take part (get involved) in that action (kartRtva). Similarly, one day, death also will happen – no one would ask you, whether you are willing to die or not, whether you want to get retired; you cannot go on any strike (haDtAl) etc, for being sent on retirement early, because you want to live longer – there is no means for that. (Translator’s note – Acharya uses the word ‘retire’ in the sense of retiring from life – not from job.) Death does not even knock at your door, it does not ask you (your permission), it does not enter into any consultation (salAh-maSvirA) with you – it just takes you away. One day, suddenly, birth happened; so also death happens suddenly. Therefore, what kind of madness of being a doer (karta) in between these two happenings? When you do not have control over the real (aslI) incidents (ghaTanA) of life – you have no control over birth, and also death – then, how can you have control over the incidents between these two? Think of it. Neither you have control over the beginning, nor over the end, then how can there be any control over the middle (madhya)?

When we say – ‘The Lord does, because of providence, because of fate (bhAgya)...’,

it is meant that, we accept (svIkRti) that; no one asks us at the beginning (birth) (SurU), or afterwards (death) (bAd); then, why should we keep shouting, unnecessarily (nAhak), in between (bIc), and become miserable (dukhI)?’ Therefore, we accept the middle (part of life) also. Because of this acceptance, there is supreme peace (SAnti). For one who has known thus, for certain (niScaya-pUrvak), there is nothing left to be accomplished (sAdhya); he does what paramAtmA makes him do. When there is nothing left for accomplishment, there is no failure (viphalatA) in life; if paramAtmA makes you fail (harAnA), then you fail; if paramAtmA makes you win (jitAnA), then you win; it is His win and it is His failure too.

‘Such a person becomes effort-less (Sram-rahit), even when performing actions.....’ Remember (khayAl) these words – ‘becomes effort-less, even when performing actions’. All efforts, in the life, have ended; there is no labour (mEhnat) involved in life – now, it (life) is just a play (khEl). Like what happens in a drama – there is a dramatist (nATakakAr) hiding behind; (as an actor), we repeat (dOharAnA), what he prompts (kahalvAnA) from behind; we dress up, don such costumes (vESa-bhUshA) as he commands; if he makes us Rama, then we become Rama; if he makes us Ravana, we become Ravana. We (as an actor) do not create problems by asking, as to why you have made me Ravana – I want to become Rama. Even if such a problem indeed arises, it looks utterly foolish (mUDatA).

In a village, Ram Leela used to be conducted. In the (scene for) bridegroom selection (svayamvar) of Sita, Ravana also comes. It was possible that Ravana would have broken the bow. That very moment, there was a web of politics – news comes from Lanka that there was fire over there (Lanka); that was a wrong news – part of diplomacy; from that point onwards, all the problems of Ramanaya begin. Because there was fire in Lanka, Ravana hurried immediately – he must have caught an aeroplane, that very moment; by the time he returned, all the functions were over. It was a means to get rid of Ravana; Sita had chosen Ram, when Ravana was away. (Translator’s note – Valmiki Ramayana does not contain any such reference to fire in Lanka during the bridegroom selection of Sita. Acharya might be referring to some other version of Ramayana – maybe by Tulasi Das or someone else.)

During the Ram Leela, the person who was assigned the role of Ravana was angry with the Manager for denying him the role of Rama; he had decided to take revenge. During the scene of bridegroom selection of Sita, news comes that there is fire in Lanka. When the news is conveyed to Ravana, he said – ‘does not matter; today, I have decided to take Sita to Lanka after marriage; he also broke the bow kept for that purpose (bridegroom selection competition). There was a chaos in the theatre. Then, an old man who had been associated with the drama, said – ‘friends! Ravana has broken the bow meant for children to play. Who has taken the original bow? Bring it back. Close the Curtain.’ Ravana was shunted out of the scene.

You are creating an unnecessary (nAhak) ruckus (commotion) (dhakkam-dhukki) in the life. Of all the formulae of wisdom (manIshA) searched out by East, one is – ‘life is a theatre (abhinaya), a drama, a play (lIlA) – do not take it seriously (gambhIr)’. Do that, which He makes you do; see that, which He shows you; be untouched (achUtE), be not associated (kumvArA). Then, there will be no exertion (Srama), no tension (tanAv) in your life. There will be action (karma), but no exertion. ‘There will be no exertion, but there will be action’ – this means that there will be action, but no doer (kartA); when there is doer, there is exertion, then, there is worry (cintA). When doer is paramAtmA, then it is His loss or win, it is His success or failure. You are only an instrument (upakaraNa), only an efficient cause (agency) (nimitta); then all the worries vanish. (Translator’s note – the world ‘kumvArA’, generally means ‘bachelor’, ‘unmarried’. But, it cannot be the intention of Acharya to suggest celibacy, as a rule. Therefore, it has been translated as ‘be unassociated’.)

      

cintayA jAyatE duHkhaM nAnyathEhEti niScayI |

tayA hInaH sukhI SAntaH sarvatra galitaspRhaH || 11 : 5 || 103 ||

‘In this World, misery (duHkha) arises from worry (care) (cintA), not otherwise; one who has ascertained thus, remains contented and peaceful (serene). Rid (galita) of all desires (spRhA), he is free from worries (care).

cintayA duHkhaM jAyatE – Misery arises from worry (care). Worry arises from the doership (kartA-bhAva). The moment you accept that you are not the doer, then, what for worry? Worry is the shadow (chAyA) of doer (doership). You want to get rid of worry, but not willing to give up doership. You want to remain a doer, so that the World can recognise (see) that you did this, and this; so that you can leave your name (imprint) in the history (itihAs), about how much work you did. But, you want that you should have no worries – you are demanding the impossible. Larger your doership, more the worry; greater the ego, more the worry. If you certainly want (to be free of worries), then, become egoless (nirahankArI). But the meaning of egolessness is that you do not remain a doer. Vacate the space for paramAtmA – let Him do what he wants, let Him hold your hands, let your eyes become His eyes, let Him govern (be established in) (virAjamAna) you – you become a temple (mandir). Let Him do whatever He wants. Then, there will be a great innate (naisargika) beauty (saundarya) in your life, there will be a divine gift (bestowal) (prasAda). Even if you happen to lose, you will sleep peacefully (without worries) (niScinta); if you happen to win, there will be no tension in your mind; even then, you will sleep peacefully. It is so, because, you do not take it (anything) upon yourself.

Your condition would, then, become like that of a small child, who goes about, holding the hand of his father. The forest is very thick and rugged (bIhaD); fearsome animals and birds are there. Therefore, the father is worried, but the son is enjoying (mast) greatly; seeing the forest, he has boundless joy (Ananda); he keeps on asking questions about each and every thing – ‘what flower is that?’ Even if the lion comes in front, he (son) stands before it joyfully; when he is holding the hand of his father, why should he fear anything?

There is Japanese story. A youth – a samurai, a warrior - got married, and was sitting in the boat, along with the bride, for going to his village, on the other shore. A violent (dust) storm (andhaD) was rising, and the boat was shaking violently (DAvADOl); it was about to sink. His wife was very worried, but the youth was calm – as calm as the image of Buddha. His wife asked him – ‘are you sitting calmly? The boat is about the sink, and death is approaching’. The youth, immediately took out his sword, and put it on her neck. His wife started laughing – ‘are you trying to frighten me?’ The youth asked her – ‘are you not afraid? The sword is on your neck, and one hint, your neck will be down’. The bride said – ‘when the sword is in your hand, then what kind of fear for me?’ He put the sword back and said – ‘this is my answer. When the storm – dust storm – is in His hand, why should I be worried (parESAn)? If we are to sink, let us sink; if we are to escape, we will escape. When the sword is in my hand, you are not afraid, because you love me, isn’t it so? Only yesterday, we got married; before that, if I had kept the sword on your neck, you would have shrieked (cIkh); but, today you are not afraid, because a bridge of love has come up. A similar bridge is between me and paramAtmA. Therefore, I am not afraid. Even if storm comes, it is alright, we will enjoy the storm; if we are to drown, we will enjoy drowning also, because, everything is in His hands; we are not away from His hands. Then, why worry?’

cintayA duHkhaM jAyatE – Worry does not arise for no other reason - it is there only because you are the doer (kartA); if you are doer, then there is worry, and because of worry, there is grief.

iti niScayI sukhI SAntaH sarvatra galita spRhaH – thus, whosoever has ascertained, who has extracted (nicOD) it (certainty) through experience (anubhava), that person becomes contented (sukhI) and peaceful; all his desires have come to end. 

Poem of Acharya (Osho) –

नीड़ नहीं करता पंछी की

पल भर कभी प्रतीक्षा।

गान नहीं लिखता पंखों की

अच्छी बुरी समीक्षा।

दीप नहीं लेता शलभों की

कोई अग्नि परीक्षा।

धूम नहीं काजल बनने की

करता कभी अभीप्सा।

प्राण स्वयं ही केवल अपनी,

तृषा तृप्ति का माध्यम।

तत्व सभी निरपेक्ष,

अपेक्षा मन का मीठा विभ्रम!

It is a delusion (bhrama), a dream (to think) – that it should happen thus, and not some other way. But, it happens the way it is supposed to happen. Whatever you do, does not matter – not a wee bit; you become worried unnecessarily, and that is the only difference. Sometime, you try to live like that – try to live by what Ashtavakra says; sometime, you decide to try it out for a period of three months – to live according to what is correct, without having any expectations (apEkshA). Do you think that all happenings will come to end? I say to you authentically (pramANik rUp) – I have not done anything for many years – I keep sitting in my room alone. Whatever is to happen, keeps happening – it surely happens. You also do it once; you will be surprised that - those things, doing which through many lives, you got fed up (parESAn), are happening all by themselves, as if the doer is someone else; everything keeps happening. You get out of the way – do not become an obstacle (rODA); by becoming obstacle, you get entangled (ulajh).   

Poem of Acharya (Osho)

प्राहा, अपने को नकार कर

सोचता है आदमी

दूसरों के बारे में

भटकता है अंधियारे में

निकालता है खा कर चोट

पत्थरों को गालियां।

करता है निंदा रास्तों की

सुन कर अपनी ही प्रतिध्वनि

भींचता है मुट्ठिया

पीसता है दात

नोचता है चेतना के पंख

नहीं देख पाता

आत्मा का निरभ्र आकाश।

Whatever ruckus (SOrgul) you are creating, it is unnecessary. Sibley saw a dog come to water – probably it was very thirsty; but, seeing its own reflection in the water, it became afraid that another dog is there – seemingly frightful and ready to pounce on it. The dog barked, and the other (reflection) dog also barked – it was its own echo. Sibley was sitting and watching; he laughed. He understood the secret of his own life. But the thirst of the dog was so intense, that it had to jump (into the water) – taking courage, it took a leap; the moment it jumped into the water, the reflection vanished. The other dog was its own reflection. That, which you are afraid of, is indeed your own reflection; that, about which you are worried, is indeed your own reflection; that, with which you are fighting, is indeed your own reflection.   

(Translator’s note – Sibley – referred here, probably refers Frank Noel Sibley – a British philosopher.)

In Hindi, there is a wonderful word – ‘parachAyI’ – who constructed (gaDhA) it? It should be some very knowledgeable person. They call your shadow as ‘parachAyI’ – shadow (chAyA) of other (para). Have you ever pondered over this word? It is your shadow, but it is named as ‘other’s shadow’. Your shadow becomes that of others; that appears (bhAsa) like that of other’s. Whoever has chosen the word, must have done it wisely (bOdh-pUrvak) – parachAyI. Our own shadow seems like that of others, and we start struggling (sangharsh) with it. Then, even if you fight a lot, you cannot win. Can anyone win against his shadow? You are involved in a futile wrestling (kuStam-kuStI) with the void (SUnya).

 

 nAhaM dEhO na mE dEhO bOdhO(a)hamiti niScayI |

kaivalyamiva saMprAptO na smaratyakRtaM kRtam || 11 : 6 || 104 ||

‘I am not the body (SarIra), nor the body is mine; I am consciousness (caitanya) – one who has known thus, with certainty (niScaya-pUrvak), that person, having attained Absoluteness (kaivalya), does not remember (smaraNa) actions done and not done.’

ahaM dEhaH na – I am not the body; dEhaH mE na – and the body is not mine; bOdhO(a)haM iti niScayI – thus, the one, in whom the inner (bhItar) lamp (dIyA) of consciousness (bOdha) has been lit (jalA) - in whom such a light (jyOti) has been kindled (jagI) with certainty (niScaya-pUrvaka), kaivalya saMprAptaH – he gradually (dhIrE) starts attaining (upalabdha) the supreme (parama) state (daSA) of Absoluteness (kaivalya).

For the one, who has known that, he is not the body, it is not far off, when he would come to know – ‘I am Brahman’ (brahman) - he has taken the first step. The one, who said that he is not the body - having known so with certainty, who said that he is not the mind (mana) – he has taken the first step for progressing gradually (dhIrE) towards Absoluteness (kaivalya). Soon, a time will come, when there will be inner declaration (udghOsha) – ‘I am Brahman’ (ahaM brahmAsmi), Anal Haq (analhak) (I am Brahman). Then, that person, does not have any worry (cintA) about what he has and has not done (kiyE ankiyE). (Translator’s note – Anal Haq – declaration by Sufi Mansur Al-Hallaj who was killed on charges of heresy.)

Have you seen that, you keep account of those actions which you did, and also keep worrying about actions that you could not do. Is there end to your foolishness? Understand this arithmetic (gaNita). Yesterday, you could not abuse someone – you keep worrying about that also. If you abuse, there is worry – that is understandable. You could not abuse – you lost the opportunity – now there is worry whether you will get another opportunity or not, whether you will get time for that or not. You keep worrying about actions done, and also not done. All those actions which you could not do in your life – (worries of) those also keep following you.

Mulla Nasruddin was dying. Therefore, the priest (maulvi) told him to repent (paScAt-tAp) – ‘do atone (prAyaScit) at this last moment’. He (Nasrudding) opened his eyes, and said – ‘I am atoning; do not disturb me in the middle’. The priest said – ‘say loudly, you are atoning for what?’ He replied – ‘I am atoning for all those sins (pApa) which I could not do – it would have been better, if I had done those sins; now that the death has come, it is not clear whether I will survive or not; if the Lord sends me again, then, I will not delay this much; I will finish off quickly (those sins which could not be done)’. People repent even those actions which they could not do. At the time of death, most of the people, repent for those actions which they could not do.

That person, who has known that he is not the body, not the mind, and who has recognised his inner persona (chavi), he does not think of those actions done – leave alone those not done; whatever happened, happened; whatever not happened, not happened - he does not carry the burden of those; he does not go on carrying the past on his head. That person, who has taken off, the past, from his head, his wings open up; he starts flying in the open sky. There remains no effect (prabhAva) of earth’s attraction (pull) (kaSiS) on him – he becomes a sky-flier (sky-goer) (AkASa-gamI).

You have the burden of past on your head; the reason for it (burden of past) is the ambition (AkAnksha) of the future (bhavishya) – whatever could not be done, we should do it in the future; whatever has been done, but which could have been done better, we should do it in the future. What is future? It is the refined (sudhAr) – decorated, beautified and systematised (vyavasthit) – form of your past. Next time, when we get occasion, we should do it much better. One who carries the burden of the past, is also the one who runs after the future. The more you take off the past, that much, the future also is gone. He lives in a clear (Suddha) present (vartamAna). And, being in the present, is being in the paramAtmA.

 

AbrahmastambaparyantamahamEvEti niScayI |

nirvikalpaH SuciH SAntaH prAptAprAptavinirvRtaH || 11 : 7 || 105 ||

‘Right from that Brahma, down to (paryanta) a clump of grass (tRNa), I only am – one who knows thus with certainty, becomes free from conflict of thought (nirvikalpa), pure (Suddha), tranquil (SAnta) and free from (mukta) (notions) of profit and loss (advantage and disadvantage) (lAbha-alAbha)’.

 (Translator’s note – ‘nirvikalpa’ is a highly technical term which cannot be translated into English one to one. Some of the meanings attached to this word are – undifferentiated, without alternatives, without wavering, free from conflict of thought, knowledge not depending on or derived from senses etc. As given in the book of Swami Nityaswarupananda, it has been translated as ‘free from conflict of thought’. The word ‘brahma’ here refers to Brahma of Trinity – not to brahman – paramAtmA.)

tRNa sE lE kar brahma tak - Right from Brahma, down to clump of grass, there is a singular (Eka) flow of life (jIvan dhArA), singular play of life, singular wave of life – waves of singular ocean; one who has known thus, becomes free from conflict of thought; then, what kind of fear (bhaya), what desires (temptations) (vAsanA), what disquiet (aSAnti), what impurity (aSuddhi) – when there is only one, it is indeed pure, what kind of advantage, what kind of disadvantage?

 

nAnAScaryamidaM viSvaM na kinciditi niScayI |

nirvAsanaH sphUrtimAtrO na kincidiva SAmyati || 11 : 8 || 106 ||

‘This Universe (viSva), which is full of surprises (AScarya), is but nothing – meaning that, it is an illusion (sham) (mithyA); one who has known thus, with certainty, that consciousness (bOdha) natured (svarUpa), and desire-free (temptations-free) (vAsAnA-rahit) person, attains such a peace (serenity) (SAnti), as if it (Universe) is just nothing’.

idam viSvaM nAnAScaryaM na kincit – This Universe, which is filled with many  surprises, for a person who has attained peace (SAnta), appears just as a dream (sapnA). It looks real (satya) because of your desires only – your desires bring life (prANa) to it. Once the desires go away, the life leaves the (apparent) Universe. This Universe filled with many surprises, suddenly, looks like a dream – like a jugglery (mAyAjAl).

iti niScayI nirvAsanaH sphUrti mAtra na kincit iva SAmyati – ‘one who has known, with certainty, that consciousness natured, and desire-free (temptations-free) person, attains such a peace, as if it (Universe) is just nothing’.

Make note (khayAl) of this Sutra. In the night, you saw a dream - that you had fallen down from a mountain; that some demon (rAkshas) was sitting on your chest, that he was strangling your neck. You started shouting, and your sleep was broken. On waking up, you find that, you are perspiring (pasInA), your heart is pounding, and your limbs are shaking. But, now you laugh – there is no disquiet now; neither there is the demon, nor mountain, nor anyone sitting on your chest. Maybe, you were sleeping with pillow on your chest; or, as it happens sometimes, you feel the weight of your own hands on the chest – as if someone is sitting on your chest. Now you laugh; the fright was there because, that which was a dream, appeared to be real; when you understand it to be a dream, the fright vanished.

A person, who has attained wisdom (bOdha), who has attained proper understanding (sambOdhi), who has known that he is only consciousness (throb) (vibration) (sphUrti), only consciousness (cinmAtra), he starts living in the World (samsAra), as if the World is just not there – as if the World does not exist; it does not matter whether it is there or not. (Translator’s note – Acharya uses here two sets of words – bOdha - sambOdhi, and sphUrti - cit (cinmAtra). bOdha has been used in the sense of ‘consciousness’ in some previous Sutras. However, here, it seems to mean ‘wisdom’ or ‘understanding’ - sambOdha might mean ‘proper or clear understanding’. Regarding sphUrti – cit, these refer to ‘consciousness’. In fact, the word ‘sphUrti’ also mean ‘throb’, ‘vibration’ etc. I have tried to distinguish them to the best of my ability.)

Poem of Acharya –

धागे में मणियां हैं

कि मणियों में धागा

ज्ञाता वह जो शब्द में सोया

अक्षर में जागा।

(Rough translation – Beads in the thread or thread in the beads? Knower is he, who sleeps in word and wakes in letter-akshara.)

That which you see outside is destructible (kshara) – momentary (kshaNa-bhangUr). Knower is he, who sleeps in word and wakes in letter – who awakes in that, which is not subject to decay (kshaya) - that solid (acyuta), imperishable (akshara) – that which is inside you. It is very interesting that in Devanagari script (lipi), we call alphabets (varNa-mAlA) as ‘akshara’ – अ, ब, स, क, ख, ग akshara (that which is imperishable). When, two or more alphabets are joined, it is called ‘word’ (Sabda) – is alphabhet (akshara) and  राम is word (Sabda). A word is the union of two; but alphabet (akshara) – that One – is an experience (anubhava). Alphabet is a meaningless word, but akshara is meaningful (sArthaka). akshara means – one which is not destructible (vinASa); when it is two, then it becomes destructible. Where there is joint (jOD), there is break (TUT) also; where there is union (yOga), there is separation (viyOga) also. Therefore, it is impossible (asambhava) to describe the Imperishable (akshara) in words (Sabda); Reality (satya) cannot be described in words, because the Reality is One, but the word is made up of two. 

That is why Hindus have searched out (khOj) ‘OM’ in order to express (pragaTa) the Reality (satya). It is not written as ओम् if it is written so, then it will become two letters. They have made a separate symbol (pratIk) for that – so that it remains alphabet (akshara) – only one letter. However, there are three letters in that – अ, उ, मthat make OM; but if three (letters) come, then it becomes a word (Sabda). If it becomes word, it becomes untruth (unreal) (asatya) – if it is a word, then there is joint; if there is joint, then it can break, scatter. Therefore, we have made a separate symbol for that, which is outside (bAhar) the alphabets. You ask anyone, as to what is the meaning (artha) of OM – OM does not have any meaning.

Word has meaning – there is no meaning for letters. is meaningless – it is just a symbol – symbol of that Supreme. When it breaks, it becomes three – that is why, it is Trinity (trimUrti). Then, three becomes thirteen, then it gets scattered. That One’s name is akshara – Imperishable.

Poem of Acharya –

धागे में मणिया हैं

कि मणियों में धागा

ज्ञाता वह जो शब्द में सोया

अक्षर में जागा।

दर्पण में बिंबित

छाया से लड़तेलड़ते

हो गया है

लहूलुहान सत्य।

आंख मुँदे तो आंख खुले।

(Rough Translation - Beads in the thread or thread in the beads? Knower is he, who sleeps in word (Sabda) and wakes in letter (akshara). Fighting against the reflection in the mirror, the Truth (satya) has become bloodied (spoilt); closing the eyes is indeed opening eyes.)

Ankh mUndE tO Ankh khulE – Closing the eyes, is indeed opening eyes – Whatever you see with open eyes, that is the World; when you see (behold) by closing (mUnd) the eyes, that  indeed is Everything, that indeed is paramAtmA, that indeed is Reality (satya).

Ankh mUndE tO Ankh khulE – The whole Sutra is indeed about closing the eyes – close the eyes towards the World. In another sense, the Sutra is about opening eyes – open the eyes towards paramAtmA – towards one Self.

Poem of Acharya -  

ये खाडिया, यह उदासी, यहां न बांधो नाव।

यह देश और है साथी, यहां न बांधो नाव।

दगा करेंगे मनाजिर किनारे दरिया के

सफर ही में है भलाई, यहां न बांधो नाव।

फलक गवाह कि जलथल यहां है डावांडोल

जमीं खिलाफ है भाई, यहां न बांधो नाव।

यहां की आबोहवा में है और ही बूबास

यह सरजमीं है पराई, यहां न बांधो नाव।

डुबो न दें हमें ये गीत कुबेंसाहिल के

जो दे रहे है सुनाई, यहां न बांधो नाव।

जो बेड़े आए थे इस घाट तक अभी उनकी

खबर कहीं से न आई, यहां न बाधो नाव।

रहे हैं जिनसे शनासा यह आसमा वह नहीं

यह वह जमीं नहीं भाई, यहां न बांधो नाव।

यहां की खाक से हम भी मुसाम रखते हैं

वफा की बू नहीं आई, यहां न बांधो नाव।

जो सरजमीन अजल से हमें बुलाती है

वह सामने नजर आई, यहां न बाधो नाव।

सवादेसाहिलेमकसूद आ रहा है नजर

ठहरने में है तबाही, यहां न बांधो नाव।

जहांजहां भी हमें साहिलों ने ललचाया

सदा फिराक की आई, यहां न बांधो नाव।

 

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...