Tuesday 5 July 2022

Pravachan - 33 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 13 Nov 1976

Pravachan Audio link – Soundcloud –

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

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-33/

(Pravachan No 32 is a Question and Answer session. All even numbered pravachans are Q&A sessions. Therefore, these have been left out for the time being – these will be taken up after completion of all expositions of Ashtavakra Gita)

janaka uvAca |

kAyakRtyAsahaH pUrvaM tatO vAgvistarAsahaH |

atha cintAsahastasmAdEvamEvAhamAsthitaH || 12 : 1 || 107 ||

 

prItyabhAvEna SabdAdEradRSyatvEna cAtmanaH |

vikshEpaikAgrahRdaya EvamEvAhamAsthitaH || 12 : 2 || 108 ||

 

samAdhyAsAdivikshiptau vyavahAraH samAdhayE |

EvaM vilOkya niyamamEvamEvAhamAsthitaH || 12 : 3 || 109 ||

 

hEyOpAdEyavirahAdEvaM harshavishAdayOH |

abhAvAdadya hE brahmannEvamEvAhamAsthitaH || 12 : 4 || 110 ||

 

ASramAnASramaM dhyAnaM cittasvIkRtavarjanam |

vikalpaM mama vIkshyaitairEvamEvAhamAsthitaH || 12 : 5 || 111 ||

 

karmAnushThAnamajnAnAdyathaivOparamastathA |

budhvA samyagidaM tattvamEvamEvAhamAsthitaH || 12 : 6 || 112 ||

 

acintyaM cintyamAnO(a)pi cintArUpaM bhajatyasau |

tyaktvA tadbhAvanaM tasmAdEvamEvAhamAsthitaH || 12 : 7 || 113 ||

 

EvamEva kRtaM yEna sa kRtArthO bhavEdasau |

EvamEva svabhAvO yaH sa kRtArthO bhavEdasau || 12 : 8 || 114 ||

 

जनक उवाच ।

कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः ।

अथ चिन्तासहस्तस्मादेवमेवाहमास्थितः ।। 12 : 1 ।। 107 ||

 

प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मनः ।

विक्षेपैकाग्रहृदय एवमेवाहमास्थितः ।। 12 : 2 ।। 108 ||

 

समाध्यासादिविक्षिप्तौ व्यवहारः समाधये ।

एवं विलोक्य नियममेवमेवाहमास्थितः ।। 12 : 3 ।। 109 ||

 

हेयोपादेयविरहादेवं हर्षविषादयोः ।

अभावादद्य हे ब्रह्मन्नेवमेवाहमास्थितः ।। 12 : 4 ।। 110 ||

 

आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनम् ।

विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः ।। 12 : 5 ।। 111 ||

 

कर्मानुष्ठानमज्ञानाद्यथैवोपरमस्तथा ।

बुध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थितः ।। 12 : 6 ।। 112 ||

 

अचिन्त्यं चिन्त्यमानोऽपि चिन्तारूपं भजत्यसौ ।

त्यक्त्वा तद्भावनं तस्मादेवमेवाहमास्थितः ।। 12 : 7 ।। 113 ||

 

एवमेव कृतं येन स कृतार्थो भवेदसौ ।

एवमेव स्वभावो यः स कृतार्थो भवेदसौ ।। 12 : 8 ।। 114 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 8 Slokas are given as Chapter 12; but, according to the transcript of the Pravachan, all these are given sequentially (107 - 114) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

Poem of Acharya – (Life is handicapped – disabled – everywhere)

हर जगह जीवन विकल है।

तृषित मरुथल की कहानी

हो चुकी जग में पुरानी

किंतु वारिधि के हृदय की

प्यास उतनी ही अटल है।

हर जगह जीवन विकल है।

रो रहा विरही अकेला

देख तन का मिलन मेला

पर जगत में दो हृदय की

मिलनआशा विफल है।

हर जगह जीवन विकल है।

अनुभवी इसको बताएं

व्यर्थ मत मुझसे छिपाएं

प्रेयसी के अद्यरमधु में भी

मिला कितना गरल है।

हर जगह जीवन विकल है।

(Rough Translation – Life is afflicted everywhere; it is the story of thirsty desert; it is very ancient; but, the thirst for the bosom of ocean is as much unyielding (Life is....); The lonely is weeping alone, looking at the carnival of bodily union; but, hope of union of two hearts is fruitless (Life is......); Experienced may please tell me; hide it not from me unnecessarily; how much poison you got from honey-lips of lover? Life is afflicted everywhere.)

Watch the man carefully – you find nothing but desert. Peep into the life of anyone – there is nothing but thirst – you find only dissatisfaction (atRpti). Do not be deceived by looking at man superficially (Upar); superficially, there is laughter, smile – decoration of flowers; but life is afflicted inside. In fact, inside there is affliction; that is why, decoration of flowers outside; inside there are tears, that is why, orchestrated (AyOjan) smile outside.

Friedrich Nietzsche (German philospher) has said – ‘People think that I am happy, looking at my laughter; I laugh, so that I do not start weeping; if I do not laugh, I would start weeping; I hide the gushing tears in laughter.’

We exhibit something outside, but, inside, we are something else. That is why, a great deception arises. If only man can open up his life story, you will be very surprised; there is so much misery – misery and misery only; there is only hope (ASA) for happiness - a hope that he will get it (happiness) one day; a hope that, if not today, tomorrow, or the day after; if not in this life, at least in the next; if not on the Earth, at least in the heaven – but, there is hope. But, there are just ashes (rAkh) at hand; the spirit (prANa) is about to extinguish (bhujhApan). A revolution happens in the life of the one who awakens to this reality (satya). It so happens that, by deceiving others, we start deceiving ourselves. We laugh, so that others might not come to know our tears. Others see us laughing, and they believe that we are happy (prasanna); based on their belief (in us), we also begin to have (self) confidence that we are indeed happy, because people are believing us. Such a deception is very deep.  

Someone asked the person, who opened the first bank in America, after he had become very successful – ‘how did you open the bank?’ He said – ‘I read in books about the banks in Europe; I also put up a notice board – ‘Bank’; within an hour, a person came and deposited 200 dollars; in the evening, another person came and deposited 150 dollars; by third day, my confidence was such that I deposited, in my bank, my own savings of 20 dollars’. Confidence (Trust) arises like that.

You see your own image, only in (through) the eyes of another person – there is no means other than that. You identify yourself only through the medium of another person – there is no means other than that. Another’s eyes function as a mirror. If you stand smiling before the mirror, what will the mirror do? It will show the smile in your lips; seeing the smile in the mirror, you develop confidence that you must be happy. By repeating thus, again and again, even a falsehood seems to be true. Then, we become afraid that others should not come to know the truth (reality); therefore, you stop looking inside yourself – we, then, see only outside. If you ask others, as to who you are, the response they give is that, which they learnt (about you) from outside. It is very interesting that you ask about yourself from others. ‘Who am I’ – you ask from others. Others do not know about themselves, and how would they be able to tell about you?

For knowing about oneself, one should close eyes and look (inside). But, the moment people close their eyes, they go to sleep. That is why, there is much discomfort (taklIF) when you close eyes, but do not go to sleep. That discomfort is not because of not getting sleep; if your eyes are open, you see others; but, if you close your eyes, and do not get sleep, you start feeling the inner problems – all those garbage and hell, starts peeling off layer after layer (part), and you feel frightened. The fright is not because of not going to sleep. How will it matter, if you do not get sleep for an hour or so? But, we know only two methods – if eyes are open, we are busy somewhere, and if we close eyes, we get immersed in sleep. It is very difficult to keep awake by closing eyes, because, after closing eyes, we start seeing our own image. That real image is not very beautiful. We do not have much trust (bharOsA) in whatever the knowers of Self (Atma-jnAnI) say. They say that paramAtmA is seated (virAjamAn) there (inside). But, whenever we see inside, we see only darkness, hell, misery, pain, shattered dreams of the past, and ruins (khaNDhar); one has never obtained anything but series (katAr) of disappointments.

Knowers (jnAnI) say that there is illumination (prakASa) inside. But if we look inside, we see only darkness, and begin to feel frightened; it is like new-moon (amAvas) night; leave alone full-moon, not even crescent moon (dUj kA cAnd) is seen – there is no light at all. We start drowning in a trench (gart) of darkness, and feel frightened. We have developed our self-identification (Atma paricaya) by asking others. What knowers (jnAni) say – that paramAtmA is inside – is correct, but we have to get through the dark valley (ghATI); getting through the dark valley is the price we pay (kImat); otherwise, we will remain handicapped (vikal) in life.

Poem of Acharya –

मैं तो बहुत दिनों पर चेता।

जम कर ऊबा

श्रम कर डूबा

सागर को खेना था मुझको

रहा शिखर को खेता

मैं तो बहुत दिनों पर चेता।

थी मति मारी

था भ्रम भारी

ऊपर अंबर गर्दीला था

नीचे भंवर लपेटा

मैं तो बहुत दिनों पर चेता।

यह किसका स्वर

भीतर बाहर

कौन निराशा, कुंठित घड़ियों में

मेरी सुधि लेता

मैं तो बहुत दिनों पर चेता।

मत पछता रे

खेता जा रे

अंतिम क्षण में चेत जाए जो

वह भी शतवर चेता

मैं तो बहुत दिनों पर चेता।

But, people do not awaken (cEtnA) till the last moment. Even at the last moment, if people awaken – come to senses (hOS), get the ability (kshamatA) and courage (sAhas) to sift (parakh) through their lives – they have indeed awakened.

अंतिम क्षण में चेत जाए जो

वह भी शतवर चेता।

वह भी प्रबुद्ध हो गया।

But, it is very difficult – when we keep deceiving (ourselves) throughout life, it is very difficult to awaken at the last moment, because awakening (consciousness) (cEtanA) does not descend from the sky – it is the extract (nicOD) of our total life.

Many people cherish the hope – ‘now I am youthful; someday, old age will come; at that time, we will meditate, we will give charity (dharma)’. People come to me - even old people; even they (old) are not convinced (pakkA) that they have become old. They also say – ‘now, there are a lot of problems (uljhan); we are not going to die so soon; there is time left; we will then do (meditation etc)’. They keep on postponing (TAl). At the time of death, when the life is about to depart, others chant Ram-Ram in their ears, and give Ganga-jal for sipping. When they were young, when there was energy (UrjA), they should have taken dip in Ganga; they should have swum in it; they should have gone with the flow of Ganga, so that they could have reached the ocean. Now, when one is dying, one is not even able to gulp it (Ganga-jal).

I was a guest in a home; a person was dying. His son was giving him Ganga-jal – it was not going down (he was unable to gulp); he was almost dead. Whom are we deceiving? The priest was chanting; but he had no consciousness (hOS) - he is lying unconscious; he is breathing his last; he does not have the capability of sipping water. Now, it would be difficult to hear (assimilate) Ram-Ram. Do not keep waiting like that. If you want to awaken, do it now; one who awakes now, he indeed awakes. One who postponed it for tomorrow, has gone to sleep; he has lost (opportunity). Do not talk of tomorrow. There is no hope of tomorrow. Tomorrow is death, and today is life. The life is just now – now or never.

Only he, who has recognises (smaraNa) the condition (sthiti) of life with such depth (clarity) (pragADh), can probably stake – and dharma is a stake in gamble; it is not free of cost (muFt); only when you stake everything, you will be able to get it; only when you lose everything, you will be able to get it. Do not search for cheap dharma; there is no cheap dharma; dharma is very costly; that is why, only a few fortunate (saubhAgyaSAlI) are able to attain that wealth (sampadA). If it is indeed cheap, if it distributed freely, if it is available in chawls (dharmAdaya), then everyone would have got it. It is the result of tireless (athak) effort. Whenever it comes, it comes as a divine gift (prasAda); but, the one who makes effort first, is entitled for that divine gift.

(Translator’s Note – For definition of ‘dharma’ as enunciated by Osho – (gist given hereunder) - please visit – https://spiritualsatya.com/what-is-dharma/

“Dharma simply means the ultimate law that keeps the universe together, that keeps the universe in harmony, in accord; the norm that makes the universe a cosmos and not a chaos.”

The word ‘dharmAdaya’ is not traceable. However, from the context, it seems to refer to a place like choultry or chawl – a free guest house or a place where discourses are conducted.)

Today’s Sutra is very revolutionary (krAntikAri); only if you have the witness-spirit (bhAva), it can be understood; otherwise, you will fail. Probably, you might not have heard such a Sutra. There is no statement more revolutionary than this. That is why, I always say that, it is not possible to improve upon Ashtavakra Gita. The last word has been said with such finality. More than five thousand years have passed, but, in these five thousand years, no statement more valuable than this could be given. It happens so very rarely that, some statement becomes final – after which there is no scope for improvement. It is absolute (pUrNa); there is no scope for improvement; it cannot even be embellished.

Have you seen? If even an unattractive (kurUp) woman wears ornaments and puts on beautiful clothes, she appears nice; but if a very beautiful woman wears ornaments, she becomes ugly (bhaddI). The meaning of beauty is that ornaments cannot augment beauty, it can belittle. That is why, when a society becomes beautiful, ornaments take leave. The more ugly a society is, that much more of ornamentation, dressing (vastra), make up (rang-rOgan) and falsity (jhUTh). When someone is beautiful, that beauty is enough – even ornaments deform the beauty.

 

janaka uvAca |

kAyakRtyAsahaH pUrvaM tatO vAgvistarAsahaH |

atha cintAsahastasmAdEvamEvAhamAsthitaH || 12 : 1 || 107 ||

This is a straight-forward statement, but full of beauty; if it reaches (touches) your heart, it would be good fortune (saubhAgya). Janaka says – ‘First, I stopped supporting (na sahAranA) my bodily actions; then I stopped supporting the whole span (vistRta) of vocal (spoken) (vANI) actions; then, I stopped supporting actions of thought (vicAra); thus I abide (sthita) in myself.’

(Translator’s note – the word ‘sahAranA’ is not readily traceable in the dictionary; it seems that it has been derived from the word ‘sahArA’ (meaning ‘support’) – as is subsequently mentioned by Acharya. Therefore, it (na sahAranA) has been translated as ‘stopped supporting’.)

The meaning of this Sutra is that – the body functions (calnA) of its own accord (kAraNa); the mind functions of its own accord; the speech functions of its own accord. Unnecessarily (nAhak), you associate them with yourself; because of such association, delusion (bhrAnti) arises.

I have heard that – an emperor was going on a journey riding his horse. On the way, people bowed before him and saluted him. The horse became very stiff (akaD); it stopped and refused to proceed. It is an ancient story when horses used to speak. The emperor asked – ‘what happened to you? Have you become mad? Why have you stopped? Why are you hesitating (ThiThak)?’ The horse replied – ‘get down; I have come to know now – I had not known earlier – as to who I am; so many people are paying respects.’ The emperor was being saluted, but the horse thought that it was being saluted.

 I have heard – a lizard was residing in a palace – it was a lizard of the palace, not any ordinary lizard. If there was any function of lizards, in the village, that lizard was also invited for it – as we invite the President, Prime Minister for any inauguration. But that lizard would not go (for the function); it used to send its associates – like deputing Vice President. The other lizards asked it – ‘Madam, why don’t you go?’ The lizard replied – ‘who will sustain (support) (samhAl) the roof (chappar)?’ Lizards are sustaining (supporting) the roof! Do not laugh. It is not surprising if the lizards have such an illusion, but man is living with such illusions (bhrAnti).

The body functions of its own accord, but you come under the illusion that you are making it move; the mind functions of its own accord, but you come under the illusion that you are making it move.

The first Sutra says – ‘first, I understood (jAnA) that the body does not need my support – it is moving of its own accord. Therefore, I became unsupportive of bodily actions – I got rid of the illusion that I am (supporting) making it (body) move’.

In the night, when you sleep, the body keeps on functioning – food is being digested; it does not need you. Even when you are lying in coma – maybe even for months - blood keeps flowing, heart keeps beating, breathing continues; you are not needed. Even without you, things are going on smoothly. The truth, according to physicians is that, problems (bAdhA) arise because of you. Therefore, if some patient is not able to sleep, it becomes difficult for disease to get cured; he (the patient) is posing problems. If he sleeps, the problems go away and the body returns to its natural course, because, the problem of intervention (hasta-kshEpa) is not there. Therefore, our sleep is the medicine of (thousands of) medicines. In the sleep, you are lost, and the body is able to carry on its activities, independently – you do not come in between.

Janaka says – ‘the body functions on its own; till now, I was under the illusion that I make it function’. Try to understand this. If you understand (khayAl) that, the body functions on its own, even while remaining in the body, you have become free of it. The body has not bound you, but, this illusion, that you make the body function, has bound you. The functions of the body is natural (prAkRtik); similar is the function of mind and also that of speech. Buddha told his disciples (bhikshu) – ‘you look at the flow of thoughts, in your mind, like the one sitting on the road side, watching the passing show – coming and going of people’. Do not consider that, you are conducting the thoughts, or you can stop them. The one who is under the illusion that, he is conducting the thoughts, some day or other, will also have the illusion that he can also stop them. You can try it out.

There is a story in Tibet. A youth proceeded in search of dharma; he reached a guru. He performed a lot of services – pressing feet etc – to the guru, for many years; he asked only one thing – ‘give me some great chant (mantra) so that I can become accomplished (siddha), and I get the power (Sakti). The guru got fed up with him; he said – ‘then, have it; but there is one difficulty, which I must tell you; only for that reason, I also could not become accomplished; my guru also gave me this, after great difficulty (bA-muSkil); I served my guru for thirty years; only then, he gave it to me; I am giving it to you within three years. You are fortunate one. But, even I could not succeed, because, there is a clumsy (bEDhangi) condition (Sart)’. That youth said – ‘you just tell me; I shall get it done; I shall devote my whole life for it’. Guru said – ‘this is the chant – a short chant; you repeat this for five times a day – that is all; there is not much of labour. But while you are repeating it, you should not remember monkey’. The disciple said – ‘funny; I have never remembered monkeys in my life; why should I remember now? Give that chant quickly’. The chant of Tibetans is very straight-forward. He (guru) gave it to him. Taking the chant, he was getting down the steps of the temple; but he got frightened. Even before he could get down the stairs, monkeys started peeping into his mind. Here, there, everywhere, the monkey was making faces. He got frightened as to what the problem is; what kind of chant is this. Soon after he reached home, a crowd of monkeys came along with him – all in his mind. He took bath and sat down, but he faced a lot of difficulties. When he was taking bath, the monkeys were laughing, showing their tongue, making faces. He thought – ‘this is a strange chant, but it seems to be very effective’, because he could see the difficulties. He sat down the whole night – many times, because he had to say it for five times. It is not once or twice, but five times, he should not see monkeys. But he could not do so. The moment he starts chanting, the monkeys were there. In the morning, he was very tired; he went to the guru and said – ‘take the chant back. It could not be done by you; nor I am able to do it; it seems that it is not possible for anyone, because the monkeys are a great botheration. Lord, if this is the condition, then why did you give it at all? You could have refused. Throughout the night, I did not see any other animal – only monkeys and monkeys. If you did not stipulate this condition, probably, I could have accomplished the chant’. The guru said – ‘what can I do? It is necessary to tell the condition also.’

You try it with your mind – whatever you want to forget, that will surely come to mind; whatever you want to get rid of, that will be present before you, more forcefully. Even then, you do not understand that you do not make the mind function; your effort, to make it function, is an illusion. 

‘Therefore, first, I looked at the body and understood that I am not the one giving support to it.’ – pUrvaM kAyakRtyAsahaH.....| ‘First, I understood that my co-operation (sahayOga) is not necessary – I am co-operating (with the body) unnecessarily (nAhak); the body does not need my co-operation. First, I co-operate, and when I become worried (parESAn), I stop co-operating. But, the illusion is same in both (conditions). I have nothing to do (with the body) – neither co-operate nor obstruct (asahayOga); I shall just be a witness’.

tataH vAsvistarAsahaH | -‘then, I understood that I also have no control (vaSa) over the (whole) span (vistAra) of speech (vANI) and words (Sabda) - the waves of words; I am beyond them’.

atha cintAsahaH....| ‘Then I understood that these thoughts (cintan), pondering (rumination) (manan) are also not mine. I am beyond these’.

tasmAt Evam ahaM AsthitaH | - ‘And, then onwards, I am abiding (sthita) in myself. To abide in oneself, there is nothing to be done – knowing this much is sufficient that I am not the doer – just lose doership (kartApan)’.

Poem of Acharya –

नदी रुकती नहीं है

लाख चाहे उसे बांधो,

ओढ़ कर शैवाल

वह चलती रहेगी।

धूप की हलकी छुअन भी

तोड़ देने को बहुत है

लहरियों का हिमाच्छादित मौन

सोन की बालू नहीं यह

शुद्ध जल है

तलहटी पर रोकने वाला

इसे है कौन?

हवा मरती नहीं है

लाख चाहे तुम

उसे तोड़ो - मरोड़ो

खुशबुओं के साथ

वह बहती रहेगी।

आंधियों का आचरण

या घना कोहरा जलजला का

काटता कब हरेपन का शीश

खेत बेहड़ या कि आंगन

जहां होगी उगी तुलसी

सिर्फ देगी मुक्ति का आशीष

शिखा मिटती नहीं है

लाख अंधे पंख से

उसको बुझाओ

अंचलों की ओट वह

जलती रहेगी।

नदी रुकती नहीं है

लाख चाहे उसे बांधो

ओढ़ कर शैवाल

वह चलती रहेगी।

The stream (dhArA) of life always keeps flowing; you can neither stop it, nor assist (supplement) (sahArA) it. If you try to stop it, then you get into problems; if you try to supplement it, then also you get into problems. You just sit down on the bank – be seated on the bank (taTastha). In Sanskrit, there are two words – taTastha and kUTastha – both are wonderful words. taTastha is a process (prakriyA) and kUTastha is that of being. First, sit down on the bank – be seated on the bank; let the river keep flowing; do not have any pleasure (delight) (rAg-rang), nor have any partiality (for or against) (paksha-vipaksha); leave off any attachment (rAga); leave off even anti-attachment) (virAga), because you have nothing to do with it. When you were not there, even then, there were plenty of lives; even then, flowers blossomed, the cuckoos were cooing (kuhak); even then, the World was full of thought waves; even then, the waves were rising in the bosom of the ocean, there were cyclones (tUFAn) and dust storms (Andhi). One day, you will not be there; even then, all these things will keep going on, as it is. You just sit down on the bank – become a seater on the bank (taTastha).

Becoming a taTastha (seater on the bank) is a means (method) (sAdhan). Get seated on the bank thus – as an on-looker for the flow of the river, not taking sides (pakshapAt), not even having any mental conclusion (nirNaya), whether the river is good or bad – because, you have nothing to do with it - only He, to whom it (river) belongs, knows; not have any such thoughts about the life – whether it is auspicious or inauspicious (aSubha), whether sinful or meritorious (puNya) – you have nothing to do with it; you have come now, tomorrow, you will go away – it is an hour’s haunt (resort) (basErA); If you stay in a rest-house (choultry) (sarAya) for the night, what difference will it make whether the place good or bad? You will move away (DErA uThAnA) in the morning; only the owner of the choultry should worry about it. If you get seated on the bank thus, if you have become a seater on the bank (taTastha), then, soon, another incident will take place – you will become kUTastha.

The meaning of ‘kUTastha’ is ‘AsthitaH’. This word should be understood, because Janaka repeats it again and again. ‘I have become abiding within myself; now, there are no movements (stirring) (halan-calan) inside me; even if there is a storm outside, it raises no waves inside me’. Waves were there only till you associated (sambandh) yourself outside (externally) – cooperation (sahayOga) or non-cooperation, friend or foe, attachment (rAga) or anti-attachment (virAga) – you have made some relationship (nAtA); all those have been left behind.

There are three words – attachment (rAga), anti-attachment (virAga) and free of both (attachment and anti-attachment) (vItarAga). This Sutra pertains to vItarAga. One who is passionate (rAgI) makes one kind of relationship (sambandh); even who is anti-passion (virAgI) has another kind of relationship. If you have love towards someone, it is one kind of relationship; if you hate (ghRNA) someone, even then, you make another kind of relationship. You have relationship, not only with a friend, but also with a foe. You are bound by attraction (AkarshaN) with some, and repulsion (vikarshaN) with some others – but you are surely bound in both cases. If your friend dies, you will lose something, and if your foe dies, then also you will lose something. Even without your enemy, you will become lonely (akElA) and deficient (incomplete) (adhUrA).

(Translator’s Note – the word ‘virAga’ generally means ‘non-attachment’, ‘absence of desire or passion’ - ‘dispassion’, ‘indifference’ – all these convey a neutral stance. However, Acharya uses another word ‘vItarAga’ to mean this state of neutrality – absence of desire or passion. He, often, uses the word ‘virAga’ to mean sort of ‘fear or hatred’ towards these – attachment, desire, passion etc. He even quotes, elsewhere, some of the scriptures – Vairagya Sataka of Bhartrhari - wherein women have been depicted as despicable. This shows a state of mind that is still enveloped in such passions, but in an opposite way – sort of antithesis. Therefore, herein, the word ‘virAga’ has been translated as ‘anti-attachment’ – not ‘non-attachment’ which is a neutral position.)

It is said that, after the death of Mahatma Gandhi, Mohammed Ali Jinnah remained depressed (udAs). On the day of death of Gandhi, Jinnah was sitting in his lawn outside. He was adamant (zid) that, till he is Governor General of Pakistan, there need not be any security arrangements for him. He said – ‘this is the nation of Mussalman; I have lived for them, I did everything for them; the very thought, that someone from among them will kill me, is rubbish (fizUl)’. That is why, in spite of many exhortations (Agraha), he did not have any arrangement for security. But, as soon as his secretary conveyed him the message of assassination of Gandhi, Jinnah got up (from the lawn) and went inside; he also asked his secretary to make arrangements for his security. If a Hindu can kill Gandhi, then there is no guarantee that a Mussalman might not kill Jinnnah – it is not possible to trust (bharOsA) anyone. After that, the usual geniality (prasannatA) of his face, was never there, because the enemy had died. Soon after the death of Gandhi, Jinnah also died – something had been lost.

There is relationship even with your enemy; you will lose something with (demise of) friend; but you lose something with enemy also. In the World, there is one (kind of) relationship of passion (attachment) (rAg); then, there is another (kind of) relationship of anti-passion (anti-attachment) (virAg). Someone is mad (divAnA) after wealth, and someone is afraid of wealth and runs away from it. In someone’s mind, there is the thought silver coins only, but someone is so afraid of it, that he starts shuddering (kAmp) if money is seen.

There are renunciates (sanyAsi) who do not touch money. I was a guest with a sanyAsi; he does not touch money. I asked him as to why he does not touch money. He said – ‘it is soil (miTTI)’. I told him – ‘but, you touch the soil; if it (money) is indeed soil, then, why don’t you touch it? From what I see, you do not seem to have any objection to soil’. He became a little nervous (bEcain). His disciples also were sitting there. He got worried how to respond, because, it is not possible to remain without touching the soil. I asked him again – ‘if it (money) is indeed soil – I doubt whether it is soil – instead of attachment (rAg), now you have anti-attachment (virAg) towards it (money). Earlier the relationship (with money) was that of a friend, now it is that of an enemy. Therefore, you are standing on your head (SIrshAsan), standing upside down, but the person is same’.

I was a guest of another sanyasi. He was sitting on a dais. There was a smaller (shorter) dais near him; in that, another sanyasi was seated. He started telling me – ‘do you know who is sitting in the small dais?’ I said – ‘I do not know; I have come here, for the first time, on your invitation (nimantraNa). He said – ‘he was the chief justice of Allahabad High Court, but, he is a very humble (vinamra) person; see, he does not sit with me in the dais; he has got a small dais made (for himself)’. I said to him – ‘what is the necessity for you to remember whether he was chief justice of high court? As far as I can see, this gentleman is waiting for you to vacate (die) (luDhak) the seat, so that he can ascend it. I agree that he has made a smaller dais, but there are others who are seated below; he has made his seat, a little higher than them. And, from the manner in which he is seated, it is clear that he is waiting for the road (to become clear). He has made stairs, and he has come mid-way, and your disciples are behind him. Once you vacate (die), he will sit at the top. And, you still have the thought that he was chief justice. What is the value of a chief justice? One can get over attachment; but it does not vanish just like that; it leaves a trace. You say that he is humble; but, if he is humble, why a small dais at all? If humbleness is to be seen by the seat, then tell him to dig a pit and sit there.’ This humbleness is another form of ego. This is absurd (thOthI) and false; they say something, but are indeed something different. One who is attached, develops anti-attachment – he starts talking opposite language.

If you go to temples or to the holy company (sat-sanga) of saints (sAdhu) and sanyAsI, and listen to these sanyAsis – I call them ‘destroyers of Truth (satya-nASI)’ – you will surely find one thing (in common) – they denounce (nindA) those things, which delight you. If you find delight in wealth, they denounce that; if you delight in sex-desire (kAma-vAsanA), they denounce that; if you are interested in women, they make effort to paint, as ghastly (bIbhatsa) a picture of woman, as possible. But, all these efforts tell only one thing – their delight has become inverted (opposite) (viparIta), but has not changed; attachment has become anti-attachment – it has not gone away.

Non-attachment (vItarAga) means, both - attachment (rAga) and anti-attachment (virAga) – have gone away; you know only this much, that neither you have enmity (SatrutA) nor friendship (mitratA) with anyone; you are alone (akElA), unattached (asanga), untouched (achUtA) and recluse (kunvArA). (Translator’s note – the word ‘kunvArA’ generally means bachelor or celibate; but it may not be intention of Acharya to preclude a house-holder from aspiring for non-attachment (vItarAga); therefore, it has been translated as ‘recluse’.)

tasmAt EvaM ahaM AsthitaH – ‘and due to this reason, I abide in myself – in this manner, I am abiding (sthita)’. This discussion between Janaka and Ashtavakra is a wonderful dialogue. Ashtavakra made some invaluable statements. Janaka is echoing (prati-dhvani) the same. Janaka says – ‘you are right, completely right; I experience exactly in the same way; I am expressing (abhivyakti) my experience’. There is no question and answer here. The guru and disciple are saying the same thing. Both of them are humming (expressing) (gungunA) the same thing in their own styles (Dhang). There is an intense (gahrA) dialogue (samvAda) between them. This is a dialogue – not a debate (vivAda). There was a debate between Krishna and Arjuna. Arjun has doubts (sandEha). He raises ever new doubts (SankA). He (Arjuna) might not be telling so, openly – ‘you are wrong (galat)’, but he keeps on telling indirectly (apragaTa) – ‘my doubt has still not been clarified’. It is the same thing – it is a gentleman’s way of telling – ‘my doubt has not yet been clarified; I still have doubt; what you said does not appeal (janc) to me’. A mischief-monger (upadravI) would have told straight – ‘you are wrong’. A gentleman (sajjan), a good mannered person, a person of noble birth, would say – ‘even now, it does not appeal to me’. There is only this much of difference, but both are debate (vivAd) only.

This Gita between Janaka and Ashtavakra is not a debate - it is as if two mirrors are kept face to face, and they are reflecting each other. A woman went to a shop; she had twin sons; she was purchasing clothes for both of them for the forthcoming Christmas festival. Both of them (twins) wore similar clothes, and they were looking very beautiful. The shopkeeper said – ‘there is a mirror on the back side; both of you look yourselves at the mirror’. But the woman said – ‘there is no need; both of them look at each other, and understand; that is all. What is the need for a mirror? Both of them are twins; both look similar; both wear similar clothes; they have never looked at the mirror – they see each other and understand’. Something similar is happening between Janaka and Ashtavakra – a mirror is kept in front of another mirror – like twins hatched from the same egg. Witness (sAkshI) is the source (srOt) of understanding (samajh) for both; understanding of both is same; the language may be different, but the wisdom (knowledge) (bOdha) of both is same; both of them are humming the same song in different metres (chand) and in different tunes (rAga). Therefore, I called this ‘mahA gItA’; there is not even a little debate (argument) (vivAda) in this. Krishna had to make Arjuna understand again and again, drag him, and make him (Arjuna) agree, with great difficulty. Here, there is no such effort. There is no need for Ashtavakra to make him (Janaka) understand; As soon as Ashtavakra says, Janaka starts nodding his head in agreement. There is a very deep inner (antaranga) connection (sambandh), great friendship (maitrI) between them; as soon as guru tells something, the disciple understands.

 

prItyabhAvEna SabdAdEradRSyatvEna cAtmanaH |

vikshEpaikAgrahRdaya EvamEvAhamAsthitaH || 12 : 2 || 108 ||

‘In the absence (abhAva) of any attachment (prIti) towards sound (Sabda) and other sense (aindrika) objects (vishaya), and the Self (AtmA) being beyond perception (adRSyatA), I abide (sthita) in myself, like the one, whose mind, freed (mukta) of distractions (vikshEpa), becomes concentrated (EkAgra).’

SabdAdEH prItyabhAvEna ....| ‘I have become free of attachment (prEM) – free of feelings (bhAva) - towards sound etc.’ There is a great delight in sound. Sound is its own music; it has its own beauty (saundarya). Literature (kAvya) arises from the beauty of sounds. The delight that flows in the sound, when bound in a series, it is called poem (kavitA). You hum (gungunA) the sounds – some of them sweet, some bitter, some beautiful and some ugly. When someone abuses you, he is also using the same letters of the alphabets (varNamAlA); whether someone, says the he loves you dearly or conveys his thanks to you, whether someone abuses you or praises you – in all these, the same alphabets are used. But some sounds bring a shower of nectar to your heart, but, some prick you like thorn, and some inflict wound.

Sounds have a great hold (pakaD), grip (jakaD) over your mind; we all live by sounds. If you notice carefully (gaur), when someone says – ‘I love you dearly’, you become so elated (praphullit); and if something hateful (hikArat) is said, or if someone insults (apamAn) you, how saddened you become! Sounds are just waves – they should not be so important, but they have become very important. If someone had abused you, some twenty years ago, you just do not forget it – it has injured (cOT) you, it has become deep seated inside you; you are eager (Atur) to take revenge. If someone had praised you, some fifty years ago, for your intelligence (buddhimatA), even now, you are carrying certificate – the one who praised you, might not be intelligent himself; but, who cares? We gather (baTOr) sounds, we live by sounds.

Janaka said – ‘SabdAdEH prItyabhAvEna’ – my attachment towards sounds (etc) has gone, because, I have understood (dEkh), and I am beyond sounds (SabdAtIta). I am standing behind the sounds’; sounds are like a whiff of air that raises waves in the water. Sounds are just waves – they are neither good nor bad. That is why, when someone says something, in an unknown language, it has no effect (pariNAm) over you – even if he is abusing you.

There is a story of Khalil Gibran (Lebanese-American Writer). A man went to a foreign country. He was standing before a hotel. People were going inside and coming out; the bearer was greeting them. He thought it to be some royal meals (rAj-bhOj). He also went inside; he was also greeted and seated. A plate was kept and food was served; he had food. He thought – ‘this is a wonderful town; so much of honour for guests!’ Then, the bearer brought the bill in plate. But, he understood that – ‘these people are really wonderful; they are thanking me in writing – ‘it is nice of you to have come’’. He saluted him (the bearer) by bowing down again and again; he said – ‘I am happy’. But, the bearer could not understand anything, as to why he was saluting by bowing down. He brought the Manager. That person thought – ‘this is limit; the owner of the palace is coming’. He again saluted by bowing down again and again; he started praising them. But, they could not understand each other. Manager thought that this man is either insane or crook of worst kind. He was handed over to the police. He understood that, now, he is being taken to the Emperor himself. He was taken to the Court; the Magistrate was seated there; he thought that he was the Emperor. Magistrate tried to understand the whole story, but there was no scope for that – they were not understanding each other’s language. Finally, he was sentenced – that he should be paraded over a donkey, by placing a placard around his neck, that he is a crook, a swindler, and others should be cautious of him, so that he does not deceive others in the village; he was to be taken around the town. When he was about to be seated on the donkey, there were tears in his eyes – tears of joy. He said – ‘this is limit; now they are taking me in a procession; I am a straight-forward (ordinary) person; I am not any leader; but, I am being taken in procession; I am a poor man; this is worthy of leaders; what are you doing’? But, no one was listening to him. When he was taken around, seated on the donkey, naturally, a crowd gathered, and children were shouting. There was no limit for his happiness; he never had an occasion like that in his life. But he was a little hurt that – ‘how nice would it be, if any person from my country could see this! Even if I tell this to my people, when I go back, they will not believe me’. He was watching the crowd carefully. When the procession reached the city square, and when a big crowd had gathered, he saw a man, among the crowd, from his own country. He shouted to him – ‘brother, see what is happening here!’ But that person – having been in that country for many years - understood the language. He hid his head and slipped away, so that others do not come to know that they are familiar with one another. But the person who was seated on the donkey understood that – ‘this is the limit of envy!’

If you do not understand the language, then everything is concocted (manganDat); sounds (words) are good or bad, only when it is understood; when not understood, all are equal – there is no meaning. There are no meaning for words – the meanings are assumed (mAnA). Words are simply meaningless sounds (dhvani); the day you understand that words are just meaningless sounds, that day, an unprecedented (abhUtpUrva) incident happens in the life. You become free of words; you also become free of society (samAj), because, society means words – without words, there is no society. That is why, animals do not have any society – only humans have society. Language is essential for a society. For uniting two, language is necessary. If there is no language between two, union does not take place. Therefore, language makes the society – language is its basis.

One who really wants to become a sanyasi, need not run away from the society; just becoming free of language – consisting of attachment (rAg) and anti-attachment (virAg) -is enough. It is enough for him, to know this much, that words are just sounds – meaningless, valueless, neither good nor bad. The moment he knows thus, he finds himself free of the society; now, no one can make him sad by abusing or make him happy by praising. The day one crosses beyond the ability (kshamatA) of others, to make him sad or happy, that day, he has ‘gone beyond’. 

‘In the absence (abhAva) of any attachment (prIti) towards sound (Sabda) and other sense (aindrika) objects (vishaya), and the Self (AtmA) being beyond perception (adRSyatA), I abide (sthita) in myself, like the one, whose mind, freed (mukta) of distractions (vikshEpa), has become concentrated (EkAgra).’

The Self (AtmA) is not perceivable (adRSya) – everything else is perceivable (dRSya); Self must be imperceivable. If Self is also perceivable, it is perceivable to (by) whom? Self is the seer (drashTA). You see everything by (through) Self – but you do not see the Self. That is why people are oblivious (vismaraNa) of the Self. Everything is seen through the eyes, but the eyes are not seen. You can hold all the things by hand, but you cannot hold the hand, by the same hand. The Self is the seer. Whether you see the green trees growing outside, or the assembly of people (jan-samUha) sitting, or your own body, or whether you watch (see) your thoughts, by closing your eyes, or whether you get deeper, to see the subtle (sUkshma) waves of emotions (bhAva) – you are always the seer; you never become the seen (object). The Self is not perceivable (adRSya); it never becomes an object – it is non-object (avishaya); it keeps getting back and back. Whatever you see, understand, that is not you – you are only a seer (dEkhnE vAlA).

That is why, the word ‘Atma darSana’ is false. Self (AtmA) is never perceivable (darSana) – it will be (perceivable) to (by) whom? It is alright for usage (convention) (upayOga) – it is workable (kAm-calAU), but it is not meaningful. AtmA is never perceived – it is experienced (anubhUti). When all the perceptions come to end, and there is nothing left (for perception), when only the seer remains alone, then, it is not that you ‘perceive’ (see) the AtmA; because, in perceiving, it will get fragmented (khaND) - half of it will be AtmA - the seer, and (the other half) - whatever is seen - will become non-Self (anAtmA). The meaning of AtmA is, that by (through) which we perceive – something else (parAyA) - object (vishaya). That, which we never perceive, That, for making which into an object (dRSya), there is no scope (method) at all, That is AtmA.

This Sutra is the formula of (for) culmination (parAkAshThA) of meditation (dhyAna). AtmA is not perceivable; therefore, all such methods, for perceiving AtmA, are useless (vyartha). Whether you chant (japa), do penance (tapa) – all are useless. To the one, who has understood this – that AtmA is not perceivable, because AtmA is always the seer – no tools (means of accomplishing) (sAdhana) remain.

AtmanaH adRSyatvEna ....| AtmA is not perceivable; because of such conviction (pratIti) and experience (anubhUti) – vikshEpaikAgra hRdaya .....| all distractions (vikshEpa) have dissolved (visarjit). Now, there is no tension (tanAv), there is no search (khOj). There is no search left for searching (seeking) (khOj) AtmA. Now, even this much desire, to know AtmA remains, because, AtmA is not knowable – AtmA is the source (srOt) for knowing (everything). EvaM ahaM AsthitaH | Therefore, I abide in myself, because, there is nothing left to do.

The World functions by itself; the stream (dhArA) of mind flows by itself; there is nothing else to do. Somebody might, probably, say – ‘the World functions by itself; the stream of mind flows by itself; there is nothing left to do; paramAtmA is the doer (director) (kartA) of all; but, at least, you search out yourself’. Because of such a search, new tensions arise, new temptations (vAsanA) arise, new desires (icchA) arise – and then a new World (is born). Janaka says – ‘even that question is not there; search whom? I am the searcher (khojnEvAlA); whom (what) (else) to search? I am pure consciousness (Suddha buddha), absolute consciousness (cinmAtra) – knowing thus, I abide (sthita) in myself. By knowing thus, stability (firmness) (sthiti) has come; all the instabilities (asthiratA) have vanished; stability (sthiratA) has set in.

Poem of Acharya -

अंधेरों पली है यह धरती कि जिसमें

दिवस पर भी छाई हुई यामिनी है

मेरा शरीर धरती निवासी है तो क्या?

मेरी आत्मा तो गगनगामिनी है!

My body may be on the Earth, but the Self is sky-goer (gagan-gAmini). The Self (AtmA) is (like) sky (gagan); AtmA is like space (AkASa) – infinite (asim)! Janaka says – ‘I abide (am stable) (sthita) in this knowledge (wisdom) (bOdha).  (Translator’s note – Heavenly bodies – like planets etc are called ‘gagan-gAminI’).

Poem of Acharya -

चाहे सारा जीवन गुजरे जहरीलों के संग

नेकों पर तो चढ़ न सकेगा सोहबतेबद का रंग

जहर सरायत हो न सका महफूज रहा यह पेडू

गो चंदन के गिर्द हमेशा लिपटे रहे भुजंग।

Snakes (sarpa) coil around the sandal-wood tree; even then, the sandal does not become poisonous (vishAkta) - it makes no difference. AtmA is not perceptible (adRSya); the body is perceptible (dRSya), mind is also perceptible. Things that are perceptible, cannot even touch the imperceptible. Let the serpent be coiled around! AtmA does not become polluted (kalushit) – AtmA cannot become polluted. AtmA’s existence (hOnA) is verily (in) the state of Pure Consciousness (Suddha-buddhatA). It is your delusion (bhrAnti) that you have committed sins; even if you have committed a million sins, you do not become a sinner, because of sins. No matter how much sins you commit, you can never become a sinner, because there is no scope (possibility) (sambhAvanA) (for you) to become a sinner. Your inmost (antastam) - the interior (Antarik) space (sthala) - is ever pure (Suddha). If you bring a murderer in front of a mirror, (reflection in) the mirror, does not become a murderer. Even if a murder is committed in front of a mirror, (reflection in) the mirror does not become a murderer. Even if blood drips in front of the mirror, (reflection in) the mirror cannot be accused of murder. Whatever happens, it happens in the body and mind; anything ‘happening’ (hOnA) beyond both these (body and mind) is excessive (unreasonable) (atIta); it is violative (atikramaNa); no wave has ever reached there, nor can it ever reach. (Translator’s note – the word ‘atIta’, normally means ‘past’; however, in the present context, such a meaning does not seem to be appropriate. ‘atIta’ also means ‘exceed’, ‘transcend’; accordingly, it has been translated as ‘excessive’; please also see the ensuing word – ‘atikramaNa’ meaning ‘violative’.) ‘Having known thus, I abide’. We have got entangled in objects (perceptibles), and forgot the seer (perceiver) (drashTA).

One night, Mulla Nasruddin went to purchase shoes. Another person, sitting near him, in the shop, was also purchasing shoes. Many shoes were brought. The person sitting near him, purchased shoes; then, another person came, purchased shoes, and then another. But Mulla saw a lot of pairs, but nothing would fit him. The shopkeeper was fed up; it was getting time for shop to close. Then, suddenly, the lights went off. It was Poona – you know there are frequent power failures. As soon the lights went off, Mulla shouted – ‘this one fits’. The shopkeeper was happy that the customer is going to purchase something. When the lights came back, the shopkeeper found Mulla keeping his foot in the shoe-box. When light comes, you will come to know where you are keeping your feet. In the body, imperceptible (adRSya) remains bound with perceptibles (dRSya); in the mind, serene (waveless) (nistarang) remains bound with waves (tarang); when illumination comes, then you will awaken and know. How illumination will come? This Sutra is about illumination (rOSanI).

 

samAdhyAsAdivikshiptau vyavahAraH samAdhayE |

EvaM vilOkya niyamamEvamEvAhamAsthitaH || 12 : 3 || 109 ||

‘Due to distraction (vikshEpa) arising from causes like super-imposition (adhyAsa) etc (Adi), there is need for absorption (samAdhi); having seen such a rule (niyam), I abide (in myself) without (the need for) absorption’.

That is why I said that, this is a very revolutionary Sutra. Janaka says – ‘I abide without absorption (samAdhi)!’ The meaning of what Janaka says is this – ‘medicine (aushadhi) is needed if there is a disease (bImArI); meditation (dhyAna) is needed if there is distraction in the mind (citta)’. The English word ‘meditation’ means ‘dhyAna’; from the same root comes the word ‘medicine’. Both (words) mean ‘medicine’ – medicine for the body, and meditation for the Self. But, Janaka says – ‘Self (AtmA) is never sick (rugNa); therefore, there is no need for any medicine’. Medicine can work only up to mind. If you identify yourself with the mind, medicine is required for breaking that identification. If you awaken and understand that ‘I am different from the mind – I was never one with it’ – then, the matter ends there; there is no need for any medicine.

By meditating (dhyAna) on Self (AtmA) also, bondage continues to remain, because, activity (kriyA) continues. You say – ‘I am meditating’ – therefore, some activity is going on. Meditation is a condition (avasthA) of doing nothing. You say – ‘I have entered (total) absorption (samAdhisth); therefore, Janaka says – ‘was there any time when you were not in the state of (total) absorption?’ Absorption (samAdhi) is your nature (svabhAva); therefore, any absorption which you bring about externally – by making arrangement for it – will remain only at mental level; it will not go beyond mind. Many times, it happens that the mind is peaceful (tranquil) (SAnta) – winds have stopped, and there are no waves on the (surface of) water; then, you think (assume) that you have entered Absorption (samAdhi), that you are experiencing bliss. Then, the waves arise due to winds – you have no control over wind – then, you lose the state of peace. Janaka says – ‘It is absorption (samAdhi) when you have gone even beyond samAdhi. After that, nothing can disturb (asta-vyast) you’. (Translator’s note – in this sentence ‘samAdhi’ is mentioned twice; in my opinion, the second occurrence points to that samAdhi which remains at mental level.)

samAdhyAsAdivikshiptau vyavahAraH samAdhayE | - Absorption (samAdhi) is an action; it is required only when the mind is distracted (vikshipta). EvaM vilOkya niyamamEvamEvAhamAsthitaH | - Having known this rule (injunction) (niyam), I have become abiding (sthita) in myself – I abide beyond samAdhi. This Sutra is the acme (caram) of knowledge (wisdom) (jnAna); there is no place for activity here; there is no scope for Yoga (mental concentration) here. There is nothing to do – this Sutra is fundamental (AdhAra-bhUta). You have to awaken and see what you indeed are – there is nothing to do.

‘Due to distraction (vikshEpa) arising from causes like super-imposition (adhyAsa) etc (Adi), there is need for absorption (samAdhi); having seen such a rule (niyam), I abide (in myself) without (the need for) absorption’. – samAdhi-rahit - without absorption!

 

hEyOpAdEyavirahAdEvaM harshavishAdayOH |

abhAvAdadya hE brahmannEvamEvAhamAsthitaH || 12 : 4 || 110 ||

‘O Lord (prabhu), in the absence (viyOga) of acceptance (hEya) or rejection (upAdEya) (of anything), as also due to non-existence (abhAva) of joy (harsha) or sorrow (vishAda), now I remain abiding as, whatever I am’. Listen to these words, ponder (gunanA) over these; let these words get well implanted, inside you, as a seed. ‘Now I remain abiding as, whatever I am’. My whole teaching (SikshA) is this; you - as whatever you are - are acceptable (svIkAr) to paramAtmA. Do not indulge in unnecessary running around. Do not say – ‘first, I will become pious (puNyAtmA), become saint (mahAtmA); then only paramAtmA will accept me’. You just be, as whatever you are; you are acceptable (to paramAtmA). Your mind has become accustomed to being busy (ApAdhApI). First, we run after money (dhan); when we become weary (Ub) of money, we run after meditation (dhyAna) – but, we keep on running surely. And, till the time we keep running, one cannot understand (upalabdha); be abiding (Asthita) as whatever you are; just stop (ruk). (Translator’s note – ‘upalabdha’, generally means ‘obtain’, ‘acquire’, ‘get’ something. It also means ‘understand’. Here, no such object – to be acquired – is mentioned. Therefore, it has been taken in the sense of ‘understand’.)

One may say that, in this World, nothing is obtained without running around; only if we run around, we can get something; this is the formula (sUtra) of the World – one gets things by running around. However, in the World of paramAtmA, if you run around, you will lose; there, one obtains (attains) by not running. Naturally, the arithmetic, of the World (Universe), and that of paramAtmA, are totally different. There (World), you will lose if you do not run around – you earn by running around; but, there (paramAtmA), if you run around, you will lose; if you stay put (Thahar), sit down (baiTh), halt (ruk), abide (AsthitaH), if you become seater on the bank (taTasth) or become accomplished (kUTasth), then you get. Only because of your running around, you lose; because of running around, because of the fever of running around, you are not able to come to know, that which is inside you.

‘hE brahman!’ – Janaka addresses his guru ‘O Lord (brahman), O God (bhagavAn)’. ‘hEyOpAdEya virahAt...’ – now, whatever is right and wrong – both are gone; whatever is to be done and not to be done – both are gone; there is no worry (cintA) as to what is auspicious (Subha) and what is not, because there is nothing left to ‘do’ – I have become ‘non-doer’ (akartA). ‘harsha vishAdayOH abhAvAt’....and, because of that (becoming non-doer), both joy and sorrow have ceased to exist (for me). ‘hE brahman, adya ahaM Eva AsthitaH’ – therefore, now, I have become abiding (sthita) as whatever I am. I have not become something new; I have not become a saint (mahAtmA) nor I have obtained anything. I have becoming abiding as, whatever I am. The meaning of ‘(one’s) nature’ (svabhAva) is only this – ‘become abiding as whatever you are’. This is an unprecedented (unparalleled) (apUrva) teaching (upadESa). No teaching has ever reached a greater height (UncAyI) than this; this is the final (ultimate) (AkhirI) teaching (dESanA). There cannot be a superior (SrEshTa) teaching than this, because, this pertains to supreme acceptance (svIkAr) – ‘awaken and experience (anubhava), as whatever you are, this very moment (kshaNa)’. In this very moment, if you are peaceful (SAnta) while listening to me, if you are sitting abiding in yourself – just no running around, no movement, then, what is there to get? In this very moment, do you not get the taste of this (statement) – ‘what is there to get’? You have got everything, you are already in possession (pAyA) of it.

When Buddha attained wisdom (jnAna), someone asked him as to what he got. Buddha replied – ‘I got (milA) nothing; I came to know of that, which has already been attained (by me); there was asset (sampadA) in my own house; I do not know where all I have been searching around’. 

There is very nice story of Jews. One religious teacher (dharma guru) saw a dream that – in the capital, under certain bridge, in front of the palace, a lot of wealth is buried’. When he saw the dream for the first time, he thought – ‘after all it is a dream’. But, he saw the same dream next day also; in the dream, he saw it very clearly - the actual place, where a policeman was standing; he was patrolling (pahrA) the bridge. It (the buried wealth) was right underneath that place, where the policeman was standing. Second day, he had a little temptation (gudgudi) to dig it up, but he doubted whether anyone could get wealth like that. Then, he saw the same dream again; there was a voice – ‘what are you doing lying down there? Go, and search it out; this chance will not come again; for generations, your poverty will go away’. Therefore, the hapless (bEcArA) Jew proceeded; he reached the Capital after many days. He was not very sure, because he was doubting whether it would be appropriate to go after a dream – the bridge and palace might not even exist. Since he had come midway, he decided to proceed and find out - he had not seen the Capital so far. Having gone there, he became wonder-struck – the same bridge, in front of the palace which he saw in the dream – there is not even an iota of difference; and the policeman standing there – his appearance looked familiar - same as in the dream. The same man, whom he saw in the dream for three days, was standing there. He was very astonished; but how to dig the place, because there was twenty-four hour patrolling. He (the Jew) was loitering around the bridge; he was going hither and thither. The policeman observed his movements and was wondering as to what was going on. That policeman was on duty in that place, so that no one should climb on to the bridge and attempt suicide - it was a place for those who wanted to commit suicide. He was wondering whether the Jew was attempting suicide; but the person looked normal and straight-forward. He waited for three, four days and then he became impatient. He asked the Jew – ‘why are you loitering here? Are you searching something you have lost? Are you in distress? What is the matter?’ The Jew responded – ‘how can I hide it from you? It is a matter of great wonder – I saw a dream, and that too for three days; this is the same place, where you are standing; treasure is buried under that place’. That policeman started laughing loudly; he said – ‘it is indeed funny; I also saw a dream; in so and so village - village name was same as that of the Jew – in the house of so and so Jew – that was the name of that Jew – underneath his cot – the cot where the Jew daily sleeps – I saw in the dream that wealth is buried. Am I idiot to get befooled by some dream? Where can I search the place? Is there is such a village, and so and so Jew there? How can I get into that house and dig? You are also a madman, a fool!’ On hearing this, the Jew said – ‘I salute you, and thanks to you’. He hurried from that place. He went to his hut and dug underneath his cot; there, wealth was indeed buried.

What we are searching around, is not anywhere else – it is right inside us. We came (are born) with that; that is our nature (svabhAva). You can attain liberation (nirvANa), this very moment – no need to lose another moment – just the way, you are. If it is a matter of doing anything, it might take time, to put in effort. If you want to become a saint (mahAtmA), it might take time; but, there is no need to lose any time for becoming paramAtmA. Let me reiterate this – for becoming a saint, it will take a lot of time; it might take even many lives, because, the meaning of ‘saint’ is – getting rid of evil (burAyI), earning merit (bhalAyI), doing good deeds, leaving off evil. It takes a lot of time to leave off or hold on; you can surely become a saint – there is no doubt about it, because, one cannot become a saint till he sees (beholds) the paramAtmA inside. Till that time, everything is just flimy (thOthA), a deception (dhOkhA), superficial (bAhar bAhar), a covering (sheath) (AvaraNa). True revolution is not (in) becoming a saint – it is in this declaration (udghOshaNa) that ‘I am the paramAtmA’ – ahaM brahmAsmi; and, it can happen this very moment. If it is not so, it is just (because of) this, that you are not able to understand the (your) state (situation) (sthiti) – you are not the body (dEha), you are not the mind (mana), but, you are the seer (perceiver) (drashTA) - it is enough if such a recognition (smaraNa) gets embedded (gahrI).

‘adya ahaM EvaM Eva AsthitaH |’ – ‘Now I abide in myself, as I am’. If you buzz (gungunA) this intensely, if you are able to drink this, as much as possible, it will be that much auspicious (Subha). Sometimes, sitting quietly, recognise this – ‘I abide in the Lord (prabhu) in the same manner, as I abide in myself, the way I am’. I shall tell you this - sometimes, in the darkness of night, get up, and, sitting in the bed, recognise deeply – ‘I am, the way I am’ - just as you are; let the awareness (cEtanA) get detached (haT) from ‘doer’ and become the ‘witness’. There is very little difference – as if someone is changing the gear; similarly, change the gear – from doer to witness. Many things might be helpful (sahayOgI) in changing the gear, but nothing is essential. Meditation (dhyAna) could be helpful – but do not become (only) a meditator (dhyAnI); renunciation (sanyAs) could be helpful – but do not get the rigidity (akaD) of sanyAsi; do not become a sanyAsi; otherwise, you will default; worship (pUjA) and prayer (prArthanA) could be helpful – but do not become a priest (pUjArI). All these things could be helpful, but they are not the cause (for becoming witness) – there is no need for any cause at all.

You are indeed paramAtmA, otherwise, there is no scope (upAya) for being anything else. But, even when I say this, it is doubtful (sandigdh) whether you would listen, because, if you indeed listen, you would become (paramAtmA). You do not want to listen. You still enjoy being a doer (kartA). You say – ‘am I not the doer? I am the provider (kartA-bhartA) for my family (parivAr)’. How proudly you stand before your wife – ‘I am the husband, your Lord, touch my feet’. She says – ‘I am your servant’. You tell your son – ‘Listen, I am rearing you; do not forget it’. When you earn wealth, you expect that everyone should praise – ‘you are brave, great fighter (sangharsh)’. When you win election, and reach any position, you will not derive enjoyment in saying – ‘I am the witness’. Then, what is the value? There is delight in winning, by making the other lose.

I have heard – Mulla Nasruddin was living in London for some years. One day, his younger brother rang him from Delhi; after enquiring about his welfare, he said – ‘mother wants you to send five hundred rupees’. Mulla said – ‘what did you say? I am not able to hear’. Till then, he was able to hear, but, suddenly he said that he is not able to hear. His younger brother again repeated it. Mulla gave the same reply – ‘not able to hear’; his younger brother shouted the message, but Mulla gave the same reply. In the meanwhile, the telephone operator, who was listening to their conversation, said – ‘are you not able to hear? You mother is asking you send five hundred rupees’. Then, Mulla said – ‘if you are able to hear, then why don’t you send the money?’ Everyone is able to listen, but it is a question of sending five hundred rupees!

In a village, there was a rich man – a miser. He would hardly give any charity. Slowly, he became deaf. People suspected that he became (acts as) deaf, so that if the people come for charity, he can point to his ears and say that he is not able to hear. But, one person came; he asked (for charity) by shouting loudly. But, the rich man said – ‘tell me on the left side; I am not able to hear anything on the right side’. He took courage, and said to him in his right ear – ‘give me a hundred rupees’. He (rich man) can afford to give even two lakh rupees, but, he was a miser – niggardly (kRpaNa). Hearing of hundred rupees, he said – ‘I am not able hear properly on the left side; tell me in my right ear’. The person thought – ‘in any case, he is not able to hear; why shouldn’t I ask two hundred?’ He said – ‘give me two hundred rupees’. Then, the rich man said – ‘then, what you said in my left ear is alright’.

You are able to hear well, but you act as deaf, because, if you hear, a revolution would take place in your life. But, you are readily agreeable, if someone asks you to 'do’ something, because, in ‘doing’ something, (you think) – ‘no revolution is going to take place, this very moment. What is the hurry? We will do it; today it is not possible; we will do it tomorrow, or day after’. But, people do not have the courage to hear the words of Janaka, because he says – ‘it can happen now’. He does not give any chance for you to escape; he does not allow any scope for you to run away. He does not leave even this much scope for dishonesty (bE-imAnI) of postponement (sthagit). That is why Ashtavakra Gita could not become very influential (prabhAvI). People ask me – ‘why such a great treatise – Ashtavakra Gita - could not become as influential as Krishna’s Gita?’ The reason is clear that Ashtavakra says – ‘it can happen now’; very few ever have such a rare courage to stake (dAv) this much. Therefore, people do not listen, read it; they read, listen only such things, which are convenient (suvidhA) to them.

  

ASramAnASramaM dhyAnaM cittasvIkRtavarjanam |

vikalpaM mama vIkshyaitairEvamEvAhamAsthitaH || 12 : 5 || 111 ||

‘There are stages of life (ASram)......|’ Hindus divide life into stages and classes (varNa) – four stages and four classes. But, Janaka says – ‘there are stages and non-stages (anASrama) – even these are traps (jAl), troubles (upadrava); all kinds of divisions are troubles. If one has to search for the indivisible (avibhAjya), then divisions (vibhAjan) will not work. Neither Brahmin is a Brahmin nor Sudra is a Sudra – all these are tricks (cAlbAzi); these are the arrangements (vyavasthA) for exploitation (SOshaNa) by politicians (rAjanItijna). I am not agreeable to get divided, because, consciousness (caitanya) is neither a Sudra nor a Brahmin. Consciousness is just consciousness; the witness is just a witness’. That is why, sometimes, it happens so, that even great wise ones (knowers) (jnAnI) also remain involved in petty (kshudra) issues.

It is said that, at Kashi (Varanasi), Sankaracharya was returning after morning bath; then, a Sudra touched him; therefore, he shouted at him – ‘get away, Sudra’. But the Sudra was a Fakir saint. He said – ‘I have heard that you preach advaita, and you say that there is only One. And in this only One, wherefrom arise Sudra and Brahmin? And, I also ask, O Great One (mahAnubhAva), if I touched you, did I touch your body or your AtmA? If I touched your body, all bodies are Sudra only, all are dirty; and if the body touched the body, why are you getting troubled? If I touched your AtmA, then AtmA is neither a Sudra nor a Brahmin – so you preach.’ It is said that, Sankaracharya who had defeated great scholars, great giants (diggaja), was humbled, and he bowed before this fakir. He said – ‘excuse me; no one has given me such a wisdom’. After that, Sankaracharya tried to search him, as to who he was; it happened early morning before Sunrise (brahma-muhUrta); he could not find him. Whoever he was, his experience was very deep. (Translator’s note – please refer to manIshA pancakam (Manisha Panchakam) stated to have been composed by Adi Sankaracharya subsequent to this encounter.)

‘There are stages of life and non-stages (anASrama).....|’ Janaka says – ‘I am not ready to fall into this trap; therefore, I have become abiding in myself’. ‘There is meditation (dhyAna), and acceptance (svIkAr) and prohibition (varjan) of mind (mental functions) (citta)....|’ Hold on to this, abandon this – leaving away both, I have become abiding in myself.

Poem of Acharya –

कणकण करके दुनिया जोड़ी

कितनी भुक्खड़ चाह निगोड़ी

सब के प्रति मन में कमजोरी

किससे नाता तोडूं रे!

अंगडखंगड मोह सभी से

क्या बांधू? क्या छोडूं रे!

क्या लादूं क्या छोडूं रे!

झोपड़ियां कुछ पीठ लिए हैं

कुछ महलों को पीठ दिए हैं

भोगी त्यागी, त्यागी भोगी

दो में किससे होडू रे!

अंगडखंगड मोह सभी से,

क्या बांधू क्या छोडूं रे!

क्या लादूं क्या छोडूं रे!

तिनका साथ नहीं चलता है

बोझा फिर भी सिर खलता है

तन की आंखें मोड़ी, कैसे

मन की आंखें मोडूं रे!

अंगडखंगड मोह सभी से,

क्या बांधू क्या छोडूं रे!

क्या लादूं क्या छोडूं रे!

अपना कह कर हाथ लगाऊ,

कैसा रखवारा कहलाऊं!

जिसका सारा मालमत्ता है

उससे नाता जोडू रे!

अंगडखंगड मोह सभी से

क्या बांधू क्या छोडूं रे!

क्या लादूं क्या छोडूं रे!

There are some who spend their lives in this worry – what to leave and what to hold on. Janaka says – ‘neither hold on, nor leave off’, because, it is ‘holding on’ in both cases. When you leave off something, then also you do so for holding on to something else. Someone says – ‘if we leave off wealth, we will get heaven’. This indeed is leaving off from one side, and holding on from another side. This is expansion (phailAv) of greed (lObha). This arithmetic is very old – there is nothing new in it. What to leave off, and what to hold on? Janaka says – ‘neither leave off, nor hold on; awaken’ - non-choice (acunAv). (Jiddu) Krishnamurti calls it – ‘choiceless awareness’; wisdom (bOdh)  without distinctions (nirvikalpa). Neither I hold on to this, nor I leave off. I do not at all leave off or hold on.

‘There are acceptance (svIkAr) and prohibition (varjan) of mind (mental functions) (citta)’. Both are useless (vyartha). ‘Having seen all the distinctions (vikalpa) arising from these, I have become free (mukta) from all these, and I abide in myself’. It is a big ploy (strategy) (cAlbAzI) to leave off and to hold on.

I have heard – Mulla Nasruddin used to go daily to a drinking den (aDDA) for drinks; daily, he used to order for two glasses. After the drinks arrive, he would take the glasses in each hand and say ‘cheers’, and then sip many glasses one after another. One day, the bearer asked him the secret of this (twin glasses) – ‘why do you always order for two glasses?’ Mulla responded – ‘one glass is mine, and another is that of my friend – I drink one glass in his memory, and another for me’. But, one day, Mulla ordered only one glass; then, the bearer asked – ‘what is the matter? Today you drink only one glass. Have you forgotten your friend?’ Nasruddin said – ‘never; I can never forget my friend. I have left off drinking; this glass is in the memory of my friend’. 

It does not make much difference, whether you hold on or leave off; you remain where you were. Now, he has forgone drinking, but drinks in the memory of his friend! Man is very cunning. The worst of all cunningness is, when you say – ‘if I leave off wealth, will I get supreme wealth? If I leave off this position (pada), will I get the final beatitude (parama pada)? If I leave off this World, will I get liberation (mOksha), heaven?’ The issue of getting something (in lieu) is very much there. You are only bargaining (saudA) – you are not leaving off anything. Is it some sort of leaving off? When you go to see film, you purchase ticket by paying ten rupees; by the same yardstick, you have renounced (left off) ten rupees; but you do not call it renouncing, because you say – ‘I gave up ten rupees, and I watched the movie’.

If you leave off the World, but cherish desire for heaven, then, you are not talking anything different - it is a bargain, and not renunciation. Renunciation is possible – only when you forgo both - leaving off and holding on – and become abiding in yourself; only when you say – I am just all by myself; I shall neither hold on (to anything), nor leave off; whatever happens, it is okay by me; I am happy (prasanna) with whatever I am; I am pleased (pramudit) with whatever I am; I am seated on the bank (taTastha); I am abiding (kUTastha) in myself, as whatever I am’.

  

karmAnushThAnamajnAnAdyathaivOparamastathA |

budhvA samyagidaM tattvamEvamEvAhamAsthitaH || 12 : 6 || 112 ||

Listen to this Sutra - ‘As performance of actions (karmAnushThAn) is due to ignorance (ajnAna), so also, renunciation (tyAga) of actions is due to ignorance; having well understood this principle (tattva), I have become free of both action (karma) and inaction (akarma), and remain abiding in myself’.

Neither I do anything, nor leave off anything. Let paramAtmA do whatever he wants; I am only a seer (perceiver) and I keep looking; yathA karmAnushThAnaM ajnAnAt...... as one tends (khayAl) to do evil actions due to ignorance; tathA uparamaH – so also the tendency (bhAva) to renounce, arises due to ignorance. The tendency to perform actions arise from ignorance – the notion (bhAva) of doer (kartA) arises from ignorance. idaM samyak buddhvA..... thus I perceive, after becoming fully (samyak) aware (jAg) – thus I became aware and perceive; ahaM Eva AsthitaH – therefore, this very moment, I have become abiding in myself.

Now, I have nothing to be done (karaNIya) or not to be done (akaraNIya); neither there is any duty (kartavya) nor any prohibition (akartavya). If it is not so (aisA na huA), then, whatever delusions (bhrAnti) you had, in enjoyments (bhOga), in holding on (pakaD), in the World (saMsAr), you will keep inventing (AvishkAr) those very delusions, again and again, in fresh forms and in fresh methods.

Mulla Nasruddin is a crazy (jhakkI) person. He visits hospital complaining of some or other illness. The doctors of the hospital were fed up. Once, he had chest pain, and he went to hospital for investigation. Doctors conducted all sorts of investigations; yet, Mulla was not satisfied. When the Specialist advised him to take rest, he started shouting – ‘first, take x-ray’. The x-ray report came, and he was perfectly alright. He also got blood and other tests done. Even after all sorts of investigations, Mulla did not become quiet. Doctor asked him – ‘what do you think? What else to be done?’ Mulla said – ‘conduct post-mortem’. He had heard of post-mortem; he thought, that one investigation remains to be done. If man is foolish, it gets exposed from all directions and in all places.

If there is wisdom (bOdh), it will get revealed in the World (saMsAr) also; if there is ignorance (ajnAna), it will get revealed even in renunciation (tyAga). Therefore, do not envisage running away (from the World) leaving everything. Wherever you are, howsoever you are, in the same condition, get rid (visarjit) of the notion of doer (kartA); let the notion of doer come to end. Whatever you were doing, with the notion of doer, slowly, start doing the same, as non-doer (akartA). Whatever you did yesterday, do it today also – just this much difference - you slip off from behind, that you no longer remain the doer. You went to shop yesterday; go today also. Yesterday, you sold things to customers, do it today also - just this much of difference – cast off doership. Yesterday, you went to the shop as owner (mAlik); today, go there, such that paramAtmA is the owner, and you are only a servant. Suddenly, you will find the difference – there is no worry, there are no problems. If the customer purchases, it is alright, if he does not, even then, it is alright. Once the ownership is gone, all the insanity (pAgalpan) also vanishes. If this much happens, you will, slowly, find that paramAtmA has awakened inside you, wherever you are, howsoever you are; illumination has descended, embodiment (avataraNa) happened. (Translator’s note – ‘avataraNa’ – this word means ‘alighting’, ‘embodying’. The word ‘avatAr’ is derived from this, which means ‘incarnation’.)

 

acintyaM cintyamAnO(a)pi cintArUpaM bhajatyasau |

tyaktvA tadbhAvanaM tasmAdEvamEvAhamAsthitaH || 12 : 7 || 113 ||

‘Even while contemplating (cintan) on the imponderable (acintya), a person indulges in thinking (cintA); therefore, having renounced even that notion (bhAvanA), I remain abiding in myself, free of all notions.’

Janaka says – Many wonderful things are happening in the World – people contemplate on the imponderable. Ask the saints (mahAtmA); they will say – ‘paramAtmA is imponderable’. Then, they also will exhort you to remember (yAd), to do mental recitation (smaraNa) of paramAtmA. Contemplate on the imponderable? What are you saying? The meaning of ‘imponderable’ is that, it is not possible to contemplate. No one can contemplate on the imponderable; let all thoughts cease; do not hold on to contemplation, so that the imponderable is attained (upalabdha) by you. It is not necessary to contemplate on paramAtmA; otherwise, fresh worries will crop up. Is there any dearth of worries for you? You are already burdened by the weight of worries – your camel is about to fall down, because of overload; on the top of it, do not try to load paramAtmA also; it will become the ‘last straw (on the camel’s back)’; it will collapse.

Impious (profane) people have worries; pious people have more worries. For an impious person, it is the worry of this World; but, for pious, it is the worry of the other World (paralOka). One has to earn wealth here; there also, one has to earn wealth (of merit). One has to accomplish here; there also, one has to acquire merit. Here also, you have bank balance; there also, bank balance (of merit) is kept. He (pious) gets cheques (huNDi) written, and his worries become more deep.

acintyaM cintyamAnO(a)pi cintArUpaM bhajatyasau | - Janaka says – ‘it is the limit, that  people contemplate on the imponderable. Therefore, I have taken my hand off from all such contemplations; now, I have become empty (khAlI); now, I do not contemplate even on the Lord, because, how can there be contemplation of Lord?’

tyaktvA tadbhAvanaM tasmAdEvamEvAhamAsthitaH | - Having abandoned all these, I have become abiding in myself.

 

EvamEva kRtaM yEna sa kRtArthO bhavEdasau |

EvamEva svabhAvO yaH sa kRtArthO bhavEdasau || 12 : 8 || 114 ||

One who has earned (Arjit) the nature (svarUpa) of non-action (kriyA rahit) through (religious) practices (sAdhanA), he is the accomplished (kRta-kRtya) one; (but) one who, as it is – by his very nature (svabhAva) – (is) of that nature, he is, doubtlessly, the accomplished one – what more to say!’

The meaning of this Sutra is – it is true that, the person who earns (arjit) action-less (kriyA-rahit) nature, through (religious) practices (sAdhana) - penances (tapa), recitation (japa), meditation (dhyAna), reflection (manana)-contemplation (cintan), cognition of truth (nidhidhyAsana) – is the accomplished one. But, what to talk of that person, who, without doing any such thing (practices), by his very nature (svabhAva), attains his nature (svabhAva) and becomes peaceful! His accomplishment is inexplicable (avaktavya). It is no wonder, if a person attains paramAtmA through efforts; but, that person, who, without doing any such thing – remaining wherever he is, without moving - attains paramAtmA through just awareness (knowledge) (bOdha), his accomplishment cannot be described in words.

EvamEva kRtaM yEna sa kRtArthO bhavEdasau | - if someone attains (paramAtmA) through (religious) practices – he is, for sure, fortunate one (dhanyabhAgI). EvamEva svabhAvO yaH sa kRtArthO bhavEdasau | - but, how to describe, how to praise the qualities of the person, who, without doing anything, attains! Janaka says – ‘I have attained, without doing anything – I did not go anywhere; I attained just sitting wherever I am.’

Reflect (manana) well on these Sutras, again and again – like rumination (jugAlI), because, there is a lot of delight (rasa) in these; the more you chew, the more nectar (amRta) exudes (jharEgA). These Sutras are not like any story (upanyAsa), which is read once, understood, and thrown in trash. This is not something that is read once – but recited (pATh) always. You will be able to get the meaning of these, in some auspicious moment, in some moment of peace, in some blissful state of wonderment (ahO daSA). It is necessary to read these supreme Sutras, daily, for some time. This is the meaning of recitation. This is the difference between reading and reciting. Reading means that you read once only, and that is all.

In the West, there is nothing like recitation. When they hear of recitation, they do not understand as to why it is necessary to recite. They are not able to believe that people (in the East) read the same scripture (SAstra) daily, throughout their lives. What is the need? If you have read it once, that is all. In the West, books are printed paperback. Once you have read it, you throw it – what is the need of keeping it? People purchase cheapest edition, read and leave it in the train or bus. What to do with it?

But these books (like Ashtavakra Gita) are not books – these are life scriptures. This is the difference between scripture and a book. Books become waste, once read. Scriptures, even when read again and again, does not become waste. Scripture does not become useless till you yourself become that scripture – you keep reading it till then – again and again. Who knows, in which auspicious moment......! (Translator’s note – Acharya does not complete the sentence – which seems intentional – a state of wonderment. Subsequent para amplifies the pause.)

Your mind is not in the same mood at all times. Sometimes you are depressed (udAs), probably, then these statements might come to your understanding; or, when you are elated (praphullit), or exhilarated (tarangit), or in a state of ecstasy (madamastI), filled with great music, or when you are seated in a steady (sthira) state - in total peace, no movements whatsoever - then, these statements might come to your understanding. No one can predict when it will happen. But one thing is sure - through these Sutras, the door of life can open; you can take wings, and proceed in that infinite path, you can search that supreme refuge (nID), without searching which, no one has ever attained fulfilment.

Poem of Acharya –

उड़ जा इस बस्ती से पंछी

उड़ जा भोले पंछी।

घरघर है दुखों का डेरा

सूना है यह रैनबसेरा

छाया है घनघोर अंधेरा

दूर अभी है सुख का सवेरा

उड़ जा इस बस्ती से पंछी

उड़ जा भोले पंछी!

इस बस्ती के रहने वाले

फुरकत का गम सहने वाले

दुख - सागर में बहने वाले

राम - कहानी कहने वाले

उड़ जा इस बस्ती से पंछी

उड़ जा भोले पंछी!

जीवन गुजरा रोते - धोते,

आहें भरते, जगते - सोते,

हाल हुआ है होते - होते

फूट रहे हैं खून के सोते

उड़ जा इस बस्ती से पंछी

उड़ जा भोले पंछी।

(Rough Translation – Fly away, O Bird, from this slum; fly away, O Bird; every house here is haunted by sorrow; desolate is this night-shelter; enveloped in dense darkness; dawn of happiness is far away (Fly away); inmates of this slum; are sufferers of sorrow of leisure; being washed away in the ocean of misery; retellers of story of Ram (Fly away); life passed away weeping; sigh-filled while waking and asleep; situation now is such; blood fountains are flowing (Fly away)   

These Sutras can become your wings; aided with them, you can fly; you can traverse the infinite distance. These Sutras are unique, very valuable; a more valuable statement than this, has never been made. Recite these well – let these get assimilated into your blood-stream, let these become your bone and marrow, let these get absorbed in your heart-beat. Knowingly or unknowingly, while awake or asleep, if these (Sutras) shadow you behind, only then, that supreme revolution can take place. Without it happening, you can never attain peace (tranquility). Without it happening, no one has ever attained peace.

 

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...