Pravachan 35 - Acharya Rajneesh (Osho)

 This Pravachan was delivered on 15 Nov 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/cn1AP

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-35/

(Pravachan No 34 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 |

akincanabhavaM svAsthyaM kaupInatvE(a)pi durlabham |

tyAgAdAnE vihAyAsmAdahamAsE yathasukham || 13 : 1 || 115 ||

 

kutrApi khEdaH kAyasya jihvA kutrApi khidyatE |

manaH kutrApi tattyaktvA purushArthE sthitaH sukham || 13 : 2 || 116 ||

 

kRtaM kimapi naiva syAditi sancintya tattvataH |

yadA yat kartumAyAti tatkRtvAsE yathAsukham || 13 : 3 || 117 ||

 

karmanaishkarmyanirbandhabhAvA dEhasthayOginaH |

saMyOgAyOgavirahAdahamAsE yathAsukham || 13 : 4 || 118 ||

 

arthAnarthau na mE sthityA gatyA na SayanEna vA |

tishThan gacchan svapan tasmAdahamAsE yathAsukham || 13 : 5 || 119 ||

 

svapatO nAsti mE hAniH siddhiryatnavatO na vA |

nASOllAsau vihAyAsmAdahamAsE yathAsukham || 13 : 6 || 120 ||

 

sukhAdirUpAniyamaM bhAvEshvAlOkya bhUriSaH |

SubhASubhE vihAyAsmAdahamAsE yathAsukham || 13 : 7 || 121 ||

 

जनक उवाच ।

अकिञ्चनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभम् ।

त्यागादाने विहायास्मादहमासे यथसुखम् ।। 13 : 1 ।। 115 ||

 

कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खिद्यते ।

मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम् ।। 13 : 2 ।। 116 ||

 

कृतं किमपि नैव स्यादिति सञ्चिन्त्य तत्त्वतः ।

यदा यत् कर्तुमायाति तत्कृत्वासे यथासुखम् ।। 13 : 3 ।। 117 ||

 

कर्मनैष्कर्म्यनिर्बन्धभावा देहस्थयोगिनः ।

संयोगायोगविरहादहमासे यथासुखम् ।। 13 : 4 ।। 118 ||

 

अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा ।

तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम् ।। 13 : 5 ।। 119 ||

 

स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा ।

नाशोल्लासौ विहायास्मादहमासे यथासुखम् ।। 13 : 6 ।। 120 ||

 

सुखादिरूपानियमं भावेष्वालोक्य भूरिशः ।

शुभाशुभे विहायास्मादहमासे यथासुखम् ।। 13 : 7 || 121 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 13; but, according to the transcript of the Pravachan, all these are given sequentially (115 – 121) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

There is an ancient Jewish story – Alexander set out on a journey for Universal conquest. Having conquered many countries, he came near a mountain tribe (kabIlA); he wanted to conquer that also. When he attacked it, he was surprised to see naked tribesman, coming to receive him with drum beats. He hesitated a bit; he intended to attack. But there were none ready to fight; the tribe did not have any weapons; they had never known any war in their history. They were not even having any clothes; they did not have any big houses – just huts; there was nothing in the huts, because they never had the disposition (vRtti) of gathering things. Wherever there is (system of) gathering, there will be violence, war; where there is ownership (mAlkiat), there will also be competition (pratispardhA).

They (tribesmen) took Alexander – he was hesitant, bewildered. He knew only one thing – to fight. They took him to the hut of the headman. He was warmly welcomed with garlands. Then, the headman called for meals for him – golden plate and even golden Roti, diamonds-jewels studded vessel and diamond-jewel vegetable. Alexander asked (headman) – ‘have you become mad? Who can eat golden Roti and diamond-jewel vegetable? What have you considered me to be? I am a man’. That elderly headman said – ‘if you could be satisfied with ordinary Roti, you could have got it in your own country. Did you undertake such a long journey, so much of struggle, such a violence, so many deaths – just for wheat Roti and ordinary vegetable? These things, you can get in your own country. Then, what for you have become so insane? That is why, when we heard the news that you are coming, we gathered gold from mines and made all these arrangements. I just want to ask you one thing – do you have rains in your country? Do the wheat spikes ripen there? Does grass grow? Does Sun shine? Do moon and stars rise in the night?’ Alexander said – ‘you must be mad. Why not Sun rise, why not moon and stars rise? My country is like any other country’. The old man shook his head; he said – ‘I do not believe. Are there animals and birds in your country? Are there wild animals?’ Alexander said – ‘surely’. The headman started laughing; he said – ‘then, I have understood. The Lord must have long stopped the Sun from rising for people like you – Sun might be rising only for animals and birds; He would have stopped rain for people like you – He must be doing for the sake of animals and birds’. It is said that Alexander never regretted so much by making such an aggression.

At some point of time, in your life also, you might have felt that way. What will you do with gold – can you eat or drink it? What will you do with wealth – can you wear it or spread it? What will you do with the prestige, regard and ego? There is indeed no utility for these. One thing is sure – surrounded by gold, wearing gold, having become bound by ego, the Sun of paramAtmA will not shine on you; His moon cannot rise over you. Your nights will remain dark, the stars will take leave. You will become a dry desert; neither there will be cloud formations, nor rain. You will remain deprived of this Universal plenitude. Where there is everything, you will still keep stumbling; you will be utterly miserable, and hope for happiness; you will dream of happiness, but suffer misery. This is what happens. Great ambitions snatch your life. Till the time these ambitions fall down, no person can ever become righteous (dhArmik).

Today’s Sutra is very unique; in fact, all the Sutras of this Gita of Ashtavakra are very unique; at places, they touch the ultimate height. It is not possible to go beyond that point; these Sutras are such.

janaka uvAca |

akincanabhavaM svAsthyaM kaupInatvE(a)pi durlabham |

tyAgAdAnE vihAyAsmAdahamAsE yathasukham || 13 : 1 || 115 ||

‘The tranquility (svAsthya), arising from the state of mind (bhAva), that there is nothing whatsoever, is hard to attain (durlabha), even when wearing loin cloth (only) (kaupIna); therefore, having given up both - renunciation (tyAga) and acceptance (grahaNa), I abide (sthita) happily (sukh)’. Let this (Sutra) reach the inmost (antartam) of your life-breath (prANa). (Translator’s note – the word ‘svAsthya’ is generally used for ‘normalcy’, ‘health’. However, it has been used here with much deeper meaning.)

akincanabhavaM svAsthyaM kaupInatvE(a)pi durlabham | The meaning of ‘akincana’ is – one who has become nothing whatsoever (na kuch); one who has conceded his voidness (SUnyata); one who has come to know that, in this World (jagat), there is nothing worthy of obtaining, nothing worthy of becoming owner (mAlik) of; one who has come to know that there is nothing in this World, excepting dreams; one who has conceded that he is void, and the World is a dream, and the void cannot be filled with dreams. This void can be filled only when there is entry (AvishTa) of paramAtmA into it, when He descends into it, when His feet touches it; otherwise, this temple will remain empty; this temple will get filled (occupied) only when the Lord rules over (virAja) it. No matter, how many things of this World, you fill yourself with, you are only deceiving yourself. Ultimately, you will find that you have not deceived anyone else, but yourself only; you have deceived yourself by your own skill (kuSal). Let me say so – there is a lot of skill in this World; one finds that he has been defeated by his own skill. In this World, straight and simple people have attained the Truth long ago, but those who are skilled and clever (cAlAk) could never attain it. Your scholarship (pANDitya) is your sin. Your shrewdness (samajhdArI) will become your noose.

akincanabhavaM – Janaka says – ‘I am nothing whatsoever; in this World, there is no means for filling it; having understood (mAn) thus, I am reconciled (rAzI) to my being nothing whatsoever’. This is the door for revolution. One should understands thus – ‘there is nothing outside which can fill me – I am empty (khAlI), empty and empty only; therefore, let me be reconciled to this emptiness’. The moment he gets reconciled, a great transformation (rUpAntaraNa) takes place - he becomes peaceful (SAnta), the race (dauD) of mind stops (ends), challenge (spardhA) is gone. When one concedes that the state (bhAva) of ‘nothing whatsoever’ to be appropriate, to be his state of being (existence) (hOnA), to be his nature (svabhAva) – voidness (SUnyatA) as one’s nature - that very moment, the incident of abiding (svAsthya) – the state of abiding in (as) nothing whatsoever - happens.

The word ‘svAsthya’ is very important. It means – ‘abiding in oneself’; to abide (sthita) in oneself (sva) is ‘svAsthya’. At present, you are racing, you are distracted (vicalit), you are unconscious (unaware) (suffering from loss of memory) (not remembering) (smRt). ‘asvAsthya’ means ‘one who is not situated in his centre (kEndra)’, ‘one who is not in his nature’ – who is wandering here and there. Someone is after wealth – he is diseased (asvasthya), sick (rugNa); someone is after position (stuatus) – he is diseased, sick; someone is running after something else, but, running all the same; he will remain sick. It is so, because, in racing, one gets away from his centre. As soon as the race stops, one abides in himself. (Translator’s note – the word ‘smRta’ in the present context is not clear. The word generally means ‘remembering’. However, in the context, such a meaning seems inappropriate. In my opinion, it should mean something similar to the preceding word ‘distracted’. Accordingly, it has been translated as ‘unconscious’.)

People ask me – ‘how to get into one’s nature (svayam)?’ It is not at all difficult to get into one’s nature – there cannot be anything easier. How can it be difficult to get into one’s nature? Because, you are there indeed. Therefore, the actual question is not ‘how to get into one’s nature’. The actual question is, ‘how to get rid of the ‘other’ (para)’; if you do not get rid (of other), you cannot reach. The moment your hold on the ‘other’ drops off, you become abiding in Self. It is not a question of how to get into oneself. The question is this – ‘how to see the uselessness of things that we are running after?’

Poem of Acharya

हाय, क्या जीवन यही था!

एक बिजली की झलक में

स्वप्न औ’ रसरूप दीखा

हाथ फैले तो मुझे निज

हाथ भी दिखता नहीं था

हाय, क्या जीवन यही था!

एक झोंके में गगन के

तारकों ने जा बिठाया

मुट्ठियां खोलीं, सिवा कुछ

कंकड़ों के कुछ नहीं था

हाय, क्या जीवन यही था!

गीत से जगती न थी

चीख से दुनिया न घूमी

हाय लगते एक से अब

गान औ’ क्रंदन मुझे भी

छल गया जीवन मुझे भी

हाय, क्या जीवन यही था! 

Look with your open eyes, all that you considered to be life, till now – that is enough. Then, you will start becoming ‘nothing whatsoever’ (akincana); that is the correct meaning of the word ‘akincana’ – which is (also) the statement of Jesus. Jesus said – ‘Blessed are the poor; theirs is the kingdom of God’. Notice that, Jesus did not say – ‘..theirs will be the kingdom of God’; he said – ‘..theirs is the Kingdom of God’; it is indeed this very moment. Blessed indeed are the poor! ‘akincana’ is the name of that poverty – such poverty which becomes the door for prosperity (samRddhi); such poverty, which once accepted, one is never (again) a poor, because, the entire kingdom of Lord belongs to him. 

akincanabhavaM – by knowing that ‘I am nothing whatsoever’, by being in a state of mind (bhAva) that there is nothing whatsoever in this World – it is just a dream - there arises abidance (svAsthya), one becomes abiding in himself; running around ceases, fever of being busy is rid, sickness ends, one returns to his home; he abides in himself. Janaka says – thus, abiding in oneself, is true renunciation (sanyAs). By just wearing clothes (of a sanyasi), one does not become a sanyasi; nothing happens by just wearing a loin cloth (kaupIna); nothing happens by getting initiated (dIkshA) to sanyAs. Such initiation (dIkshA) might, probably, be a symbol (pratIk), it might be a determination (sankalpa) in an auspicious (Subha) moment (muhUrta). But, by just taking sanyAs, nothing happens; by taking sanyAs, the journey does not come to end – it has just begun; that is the first step. If one gets stuck there itself, one would be badly misled. That was simply your declaration (ghOshaNA). One does not become a sanyasi on the day of his initiation. That day, you made declaration that – ‘I want to become sanyasi; I want to tread the path of sanyAs’. By your declaration, you do not become a sanyasi.

‘Such supreme (parama) sanyAs, which is hard to attain (durlabha) even when wearing loin cloth, is attained (upalabdha) immediately on arising of the state of ‘nothing whatsoever’; therefore, casting aside both leaving off and holding on, I have become abiding happily (sukha-pUrvak)’.

tyAgAdAnE vihAyAsmAdahamAsE yathasukham | Therefore, now, I neither leave off nor hold on; neither I am fond (lagAv) of anything, nor I am against (virOdha) anything. If one is against (virOdha) (anything), then liking also continues. We are against those things, towards which, we continue to have liking. Understand this, because, it is very easy to switch (badal) from liking to opposition (dislike). It is very hard to become free of likings; it is easy to change liking into opposition (dislike). You were running after wealth; you suffered much misery; you suffered a lot of pain; you could not obtain any comfort; you faced failure and failure only; you became very angry, and you became enemy of wealth; you began telling – ‘wealth is sin; I shall not even touch it’. But, even now, somewhere in your depths, there is some attraction for wealth. You are talking about wealth even now.

Once, I was taken to a Jain ascetic (muni). He sang a bhajan; devotees, sitting near him – all wealthy – were nodding their heads. The bhajan was – ‘I have no delight, at all, in the golden throne of the emperor; the dust in my path is dearer to me; I have no delight in your palaces; the dust-laden path is dear to me’ – such was the theme (of the bhajan). People were nodding their heads; they were much delighted. After singing bhajan, seeing me sitting quiet, he asked – ‘you did not say anything; did you not like the bhajan’? I said – ‘I got into a little difficulty; if you have no delight in the throne of emperor, why did you take pains to write the bhajan? I have also met emperors, and none of them sang any bhajan to me – ‘you be delighted in your dust; we have no liking for your dust, nor dislike (envy)’. I have not seen any emperor sing a bhajan that they have no dislike for sanyasis. Only sanyasis sing such songs; this is something to be pondered. Actually, it should be the other way, that emperors should have dislike (hatred) towards sanyasis, just to convey to the sanyasis that – ‘I am happy in my palace; you remain in your dust-laden huts happily, you remain in your state of ‘voluntary poverty’ (akincana); I am fine being an emperor’. But, no emperor says so, but sanyasis keep on saying through ages – ‘I have no delight in your throne’. If you do not have any delight, then, why are you bothered so much? You (indeed) have delight; you are explaining it to yourself; you are convincing yourself by saying so repeatedly’. (Translator’s note – ‘akincana’ in relation to Jain tradition has the meaning of ‘voluntary poverty’ (akincanatA). It has been accordingly translated.)

Does it not happen that – some time, in a dark night, when you are going, you start singing loudly? You feel afraid, and you sing a song. By singing, though, the situation does not change; but, hearing one’s own voice, one gets courage. People start whistling, when they are passing through a dark alley; hearing one’s own whistle, he gets some courage; he feels warmth. At least, this much happens that, one is not afraid; but this singing speaks of fear.

I told him – ‘There is some delight, left in you, for palaces; there is a liking. You envisage the throne; otherwise, why should a sanyasi be worried at all? If an emperor is hateful, it is understandable; if he sings such a song, to convince himself, it is still understandable’. He did not understand; he was greatly troubled; the words have wounded him. The next day, when he called me again, there were no disciples. I asked him – ‘what happened to the crowd of disciples?’ He said – ‘today, I want to talk to you alone; this cannot be talked in front of them. How did you identify (pahcAn)? You said something very relevant (bAt patE ki); I indeed have delight; you have touched my wound; it is true that I was shaken (tilmilA); I could not sleep in the night; I was thinking. I have liking for wealth – it was there earlier also. I could not get wealth; that is why, it became ‘sour grapes’, and I abandoned the World. Now that, I have abandoned the World, I was surprised to find, the same rich, in whose house gates, I could not get even the job of a watchman, were touching my feet. From that time onwards, I am always talking against wealth. This is not the only bhajan I sang; all the bhajans I have sung, are against the wealth. You got the truth. I am grateful to you that you did not hesitate; you did not bother about etiquettes (SishTAcAr); you have exposed (ughAD) my wound. What should I do now?’

I have seen such a situation with many sanyasis; someone has run away from woman, and indulges in cursing them; they have not (actually) forsaken women – (instead) they are cursing them. Earlier, they were praising them, now cursing them. Earlier, ‘Saundarya Sataka’ was going on, and now ‘Vairagya Sataka’. But the basis of the Sataka is woman. Earlier, they were describing the beauty, head to toe (nakh-Sikh), and now, they are describing the faeces-urine filled body; but the matter is stuck there only. (Translator’s note – Saundarya-Sataka (Beauty Hundred), and Vairagya-Sataka (Stoic-Hundred) – are both composed by Bhartrhari; (Sataka means Hundred stanzas). The earlier one (Saundarya Sataka) describes the beauty of woman; and the latter one (Vairagya Sataka) describes the opposite of it. Vairagya Sataka can be viewed in my blog - https://vairagya-satakam.blogspot.com/2021/02/vairagya-satakam-devanagari-version.html )

Remember, one who describes woman, head to toe – eyes adorned with lamp-black (kajrArI) and fish-like eyes, beautiful lotus-like face, rose petal-like forehead – and the one who describes (woman’s) body as faeces-urine filled, dirty, (as heap of) bones, flesh, marrow, pus and blood – there is not much difference between both of them; they are standing back to back; but, it is the delight of woman involved in both. Be cautious of both; neither is a sanyasi; both are Worldly people (samsArI). 

‘Abidance (svAsthya) arises from a state of mind (bhAva) that there is nothing whatsoever’. Neither woman is a rose flower, nor a heap of faeces-urine – it is nothing whatsoever. Neither there is life in the wealth, nor poison (jahar) in it, that one should be afraid of touching it – it is nothing whatsoever. The World is worthy of neither enjoyment nor leaving off (tyAga) and running away – it is nothing whatsoever. When such a state of mind arises, then it is abidance, which is hard to attain, even when wearing loin cloth. Therefore, having abandoned both – leaving off and holding on – I abide (in myself) happily (sukha-pUrvak).    

akincanabhavaM svAsthyaM kaupInatvE(a)pi durlabham |

asmAt tyAgAdAnE vihAya..........| Therefore, I have abandoned (chOD) both - leaving off (tyAga) and acceptance (grahaNa). Bear in mind, there is nothing to abandon (chODnA) (as such) - it is only a language usage, because when even ‘leaving off’ has gone, what is there to abandon? This, simply, means that - ‘I have awakened (jAg), I have seen that both – leaving off and enjoyment – are one and the same’. When enjoyment is seen upside down, it seems to be ‘leaving off’ (tyAga). But the situation is same; there is no difference. ‘I have seen that, both – enjoyment and leaving off – are two sides of the same coin; there is no fundamental difference’. No root level revolution takes place in a renunciate (tyAgI); he tries to do, what the enjoyer (bhOgI) is doing – but, in the opposite way (viparIta).

You just take a look at renunciates (tyAgI). He is doing, whatever you do, but in the opposite way. That is why, you become influenced (prabhAvit) by him, that he is sleeping over thorns (kANTA); you wonder – ‘I sleep in a flower bed, and yet, I do not get sleep, but, this blessed one (dhanyabhAgI) is sleeping over thorn bed!’ You go and place your head at his feet. You bow at the feet of a renunciate, because you understand his language – it is your own language; there is no difference. You are mad after wealth, but he has kicked off wealth. You fall at his feet, wondering – ‘it is the limit; this is what I am supposed to do, but could not do; I am pitiable, sinful. You have done it! You are blessed!’

Wherever you find a renunciate, you will also find there, enjoyers pressing his feet – this is indeed a miracle. But this goes in the arithmetic (gaNit) way. Borh renunciate (tyAgI) and enjoyer (bhOgI) are not influenced by an ascetic (sanyAsI). But, enjoyer is influenced by renunciate, and renunciate remains influenced by enjoyer. At a deeper level, he (renunciate) also wants the same (enjoyments); that is why, he aspires (AkAnkshA) for heaven (svarga), for all those things which you have here (on the Earth). You are enjoying women; renunciate consoles (sAntvanA) himself – ‘what is there in the women here? They wither away (kumhalA) in two days; we will enjoy the nymphs (apsarA) there, who are ever sixteen – they do not get old. You are consuming wine here, handfuls (cullU); we will enjoy there – in heaven, in the City of God (bahiSt) – where wine streams flow; we will dive into it, jump into it, swim (phAd) in it; wine is not sold under licence there. You are involved in petty things here; we will have real enjoyment there’. You renounce here, so that you can enjoy there.

A renunciate is not beyond enjoyments (bhOga). Look at the stories of heaven, and you will understand the reason for his renunciation - he aspires for enjoyments (in the heaven). If he is escaping from enjoyments here, it is with this hope that, he will get the fruit tomorrow – ‘undertake fast; remain in the Sun’s heat; torture the body, because this body is evanescent - it will burn in the pyre, one day; how long can you save it? Earn some such thing, which will remain till eternity (SAsvata)’. A renunciate is renouncing for enjoyments only. If you renounce for the sake of obtaining something, you are an enjoyer only. This renunciation does not arise from knowledge.

And, the person whom you call ‘enjoyer’, is also thinking of renunciation. He understands, but knows that – ‘I am weak; I do not have this much of capacity, strength now; maybe, some time, in my old age, if not in this life, at least, in the next life, I will have the strength to leave off – but I shall surely leave off’. In order to keep this hope alive, he bows at the feet of a renunciate – in order to remind himself that – ‘one day, I also shall adhere to this path; you have gone, a little of ahead of me; I shall be coming behind, but I shall surely come. It is not possible today, but, I will come tomorrow. Therefore, today, I will do at least this much, that I shall bow my head (at your feet), so that I keep remembering.’

A renouncer and an enjoyer - both are speaking the same language; there is no difference in their language; both of them understand each other. Therefore, often, you find that, larger the society of enjoyers, greater the praise (admiration) (praSamsA) of renunciation. A lot of problems arise due to this.

There are Jains; their definition of renunciation is toughest of all, in India; but, that is the wealthiest society. Mahavir stood naked, but most of the cloth shops belong to Jains. I was living at Jabalpur; one of my close relatives has a shop; the name of the shop is ‘Digambar Shop’ – a cloth shop! ‘Digambar’ means ‘naked’. I asked him – ‘be a little ashamed; at least do not involve Mahavir in this – Digambar shop! Do you know the meaning of ‘digambar’? And, you are selling clothes?’ Sometimes, I keep wondering. This is worth pondering – those, whose preceptor (guru) is naked, are all selling clothes! There must be some affinity (lagAv) between nakedness and clothes; there must be some association - maybe antagonistic association!

Jains have set an elaborate (pragAD) concept (dhAraNA) for renunciation, but the whole society is that of enjoyers – wealth-mongers (lOlup). Jain ascetics (muni) are sitting at the pinnacle (parAkAshThA) of renunciation, and Jain disciples (SrAvak) are sitting at the pinnacle of enjoyment. But, there is a great match (mEl) between them; both are supportive of each other. Remember this - there is attraction between opposites. That is why, man is attracted to woman, and woman is attracted to man. There is no such attraction between similar persons, because the other appears to be the image of oneself, your own copy. There is an invitation (bulAvA) in the opposite; there is a challenge (in the opposite) – that one has seen it all – one has seen enjoyments; now, (the role of) renunciate is left out; therefore, there is an attraction. There is no delight within one self; maybe there is delight in whatever we are not – totally opposite of what we are. Today, there is no courage; maybe, we will gather courage tomorrow; we will march slowly; first, we will undertake simple vows (aNu-vrata); then, we will go for serious vows (mahA-vrata); then, slowly, some day, we will achieve the state of digambara. No one becomes so (digambar) at once. Gradually, having journeyed through many lives, we shall also become (digambar). (Translator’s note – In Jain tradition, mahA-vrata stipulates five vows – non-violence (ahimsA), truth (satya), non-stealing (astEya), celibacy (brahmacarya) and non-acceptance (poverty) (aparigraha) – please refer to Wiki.)

Even in the mind of enjoyer, there is a dream of renunciation, and there is the dream of enjoyment in the mind of renunciate also. Both of them are two sides of the same coin. It is very difficult to recognise a person like Janaka, because, he is neither a renunciate nor an enjoyer. He speaks such a language, which is understood neither by renunciate nor by enjoyer. That is why, this most valuable Sutra of Janaka-Ashtavakra, remained as it is (in a corner); it was never eulogised (sir par uThAnA) in India; India never danced with this, because, this language is very unfamiliar (aparicita). Enjoyer does not understand this language, because, if an enjoyer looks at Janaka, he will say – ‘what is there in him? He resides in a palace, like us – in fact, in a much better palace; he has a kingdom, and everything else; then, what is the difference?’ Therefore, the enjoyer will not salute him. How will a renunciate salute him? A renunciate stands against enjoyments; he would say – ‘this is sin’. Who will understand Janaka?

There is a mention in the life of Kabir; Kabir had a son – (name) kamAl. He must, indeed, have been an amazing (kamAl kA) person; that is why Kabir named him ‘kamAl’. When Kabir names someone, he does not do just like that; he must have thought about it. In regard to Kamal, there was much envy among the disciples of Kabir - that he is the son of Kabir; therefore, he had prestige (regard); that is why, they were envious. Also, they were afraid that he might ultimately succeed Kabir. Therefore, in order to get rid of him (khiskAnA), they were busy contriving thousands of stories about him. Finally, Kabir said (to disciples) – ‘alright, what is your complaint?’ They said – ‘there is a great difference between you and him; he is just opposite of you. We suspect that, though he talks, outwardly, like renunciate, he is actually an enjoyer. Please put him away; because of him, you will earn bad name. Yesterday, a rich man came to offer, a thousand coins (mudrA) to you; but, you refused (to accept); he (Kamal) was sitting outside, at the entrance; he asked (the rich man) – ‘what are you taking?’ The rich man said that he came to offer (money), but Kabir refused. Then Kamal said – ‘you carried this weight (bOjh) till this place; are you going to carry the weight back again? Drop it here’. The disciples said – ‘this is dishonesty, it is deceiving (cAlbAzI)’. Kabir would have understood; he said – ‘alright, I shall put Kamal away’. Kamal was placed in a separate hut.

King of Kashi used to visit Kabir sometimes. He observed that Kamal was not seen there. He was interested in Kamal; he liked him. He asked – ‘Kamal is not to be seen’. Kabir said – ‘disciples are against him; therefore, I have kept him away; he is in the nearby hut’. When (the King) asked the reason, he (Kabir) explained it. Then the King went there (to the hut of Kamal). He took out a very precious diamond (hIrA) from his pocket, and said (to Kamal) – ‘I came to offer this to you’. Kamal said – ‘you have brought a mere stone; what will I do with it - eat it?’ Hearing this, the King thought – ‘people are thinking that he (Kamal) is an enjoyer; where can one find a greater renunciate than him? Such a very precious diamond! - Probably, there might not have been another one like that in India, at that time. He, was about to place the diamond back into his pocket. Then, Kamal said – ‘now that you have brought it here, should you take it back? It is just a stone; drop it here’. Then, even the King doubted; he asked him – ‘where shall I place it?’ Kamal said – ‘if you ask, where to place, then, you can take it back; because, you do not consider it to be stone; there is some value for it, in your mind. You can drop it anywhere – after all, it is only a stone’. But, how would the King treat it as a stone? It is a very precious diamond. He said – ‘I will place (khOns) it here’. He thought that, after he had gone, Kamal would take it. He (King) came back after eight days, and asked Kamal – ‘I brought a diamond here’. Kamal said – ‘there is no diamond at all; wherefrom can you bring it? All are stones only.’ The King said – ‘alright, it is a stone; I had placed it here – what happened to it?’ Kamal said – ‘if no one had removed it, it should be there only; look for it’. The diamond was there itself (where the King had placed it).

It will be very difficult to understand Kamal. Neither an enjoyer can understand him, nor a renunciate. It is a supreme state (condition) (avasthA). Kabir had rightly named him as ‘Kamal’. But, the disciples derived some different meaning, and, therefore, spurned (tiraskAr) him. The statement of Kabir is – ‘bUDA vaMS kabIr kA; upjA pUt kamAl’. The disciples state that this is in reproach of Kamal. Those belonging to the creed (cult) of Kabir (kabIr-panth) say that this is in reproach of Kamal, that – ‘because of birth of Kamal, my lineage has come to end’. But he, indeed, said it in high praise (of Kamal). The lineage comes to end, only when a son like Kamal is born; otherwise the chain (SrnkhalA) continues. Kamal did not have any son; therefore, the lineage came to end (ujaD).

Jesus did not have any son. The story of Bible is – The Lord created Adam and Eve; then, they had so and so issue; then, so and so; like that, the lineage (vaMSAvaLI) was continuing. Then, Mariam and Joseph had Jesus; after that none. The lineage ended with Jesus. That lineage which was going on, one after the other, the chain which was continuing, got terminated in one blow (jerk) (jhaTkA), with the birth of Jesus. The summit (Sikhar) has been reached – the ultimate height has come; nowhere to go further; the journey ended; the goal is reached. That was the meaning of Kabir; it was said in a state of wonderment (ahObhAva). But, the disciples took it that Kabir said in great anger. Kabir can never say in anger. If Kabir did not understand Kamal, who else will? He (Kamal) was his son – but he went two steps ahead of him. The lineage of Kabir continued (with Kamal); but Kamal did not have any issue. The ultimate height has been reached. But, it is very difficult to understand such a person, because, an enjoyer sees him as an enjoyer, but a renunciate does not see him as a renunciate. But, his renunciation is of supreme nature – where both enjoyments and renunciation have taken leave. ‘Having abandoned both - leaving off and holding on - I abide happily’. Till the time, you hold on to either, you will be suffering. One who holds on, suffers. That is why (Jiddu) Krishnamurthi says, again and again – ‘choiceless awareness’; do not choose; do not choose at all; become choiceless. ‘I shall choose the opposite of it’ – do not do that also; otherwise, you will get entangled. This indeed is the entanglement (uljhAv). You become the witness of both – do not choose. In no-choice (acunAva), one surpasses (goes beyond) (atikramaNa).

 

kutrApi khEdaH kAyasya jihvA kutrApi khidyatE |

manaH kutrApi tattyaktvA purushArthE sthitaH sukham || 13 : 2 || 116 ||

‘Somewhere, there is bodily (SarIra) suffering; somewhere vocal (vANI) suffering; and elsewhere mental (mana) suffering. Therefore, having abandoned all the three, I abide (sthita) happily (sukha-pUrvak) in the ultimate goal of life (purushArtha) – bliss of Self (AtmAnanda)’.

kutra api kAyasya khEdaH.........| There is bodily suffering – any number of them. All sorts of diseases (bImArI) lie hidden in the body. At an appropriate time, they manifest (pragaTa), but, they are, indeed, lying inside (the body). We are born with all sorts of diseases. Those who are knowledgeable (jnAnI), call the body ‘vyAdhi’ (meaning ‘sickness’). The root of all diseases are there, because, the body is the foremost sickness (vyAdhi). Understand this – being in the body itself, is being afflicted by sickness (vyAdhi); being in the body is, being under limitation (upAdhi) – got entangled (ulajh); then other entanglements follow by themselves. Therefore, somewhere, there is bodily suffering; somewhere, someone is suffering because of disease, because of old age (buDhApA), because of ugliness (deformity) (kurUpa). It is interesting that, those who are healthy (svastha), are also not happy; those who are beautiful (handsome) (sundar), they are also not happy. Therefore, it seems that, happiness is not possible (sambhava) along with the body. It is understandable that a sick person is suffering, but then, why a healthy person (svastha) also (suffering)? He also does not seem to be happy.

When you are sick, you become more miserable; when you are healthy, you are not that much miserable, but, all the same, you are miserable – have you noticed it? Have you ever danced in the street, just because you are healthy – ‘I have no sickness today’? No, then you do not realise (come to know). If you are healthy, you do not come to know – you just forget (ignore) it. One comes to know, when one is sick, and then one feels pain. Those who are ugly (kurUp), are suffering, every moment; they are disturbed about their ugliness; they dress up, decorate; yet, they are not able to control (samhAl) themselves. Ask those who are beautiful (handsome) – they are (also) not happy; at least, it does not seem so. One of the greatest actresses of America - (Marilyin) Monroe committed suicide. She was a most beautiful woman. Even President Kennedy was crazy (dIvAnA) after her; she had greatest of lovers. There was hardly any rich man who was not crazy after her. She could have got whatever (whomsoever) she wanted; but she committed suicide. What happened? Just because one is beautiful (handsome), he is not happy; but when one is not beautiful (handsome), he is surely miserable.

In this life, it seems that, it is not possible to be happy with (in) the body. Happiness does not (seem to) have any connection (relation) (sambandha) with body. Somewhere, there is bodily suffering, somewhere, there is vocal (vANI) suffering. Someone is miserable that he does not have intellect (buddhi), ideas (imaginations) (vicAr), speech (vocabulary) (oratory) (vANI). Ask those who have intellect, oratory, ideas (imagination) – why many of them commit suicide, become insane? Of all the great thinkers (vicArak) born in the West, during the past fifty years, almost half of them have become insane (pAgal). They were great intellectuals (buddhimAn). (Friedrich) Nietzsche was a great (pragADh) oratorial genius (pratibhA). Rarely, once in many centuries, someone, with such great intellectual capability, is seen. Read any of the books of Nietzsche – read ‘Thus Spoke Zarathustra’; it seems as if some Prophet, some Messenger (paigambar), some Tirthankar is speaking. But Nietzsche died insane; he was miserable throughout his life. What is the matter?

Those who could not speak, are dumb; and those who speak, become deranged (vikshipta). Those who do not have intellect (vicAr), are humble (dIn hIn); they yearn (taDap) for intellect. What, those who have intellect, do with it? They create problems for themselves; they create thousands of complications (uljhan); they erect a maze of worries, they spread a huge web of anguish (distress) (santApa).

Somewhere, there is unhappiness due to speech (vANI); somewhere, the mind is unhappy. If there are no problems – healthy body, skillful thoughts, capacity for expression, everything in the life is accomplished - even then, the mind is unhappy; because, mind has a rule – to desire what is not there. Mind derives no delight in what is there; it seeks delight in what is not there; it delights in what is lacking (abhAva). Therefore, the mind will remain unhappy. There is no means to make the mind happy. That is why, wise (jnAnI) looked for ways to go beyond mind. Those who have understanding, have gone beyond mind, because, they noticed that, it is the mind’s nature, not to be happy.

Janaka says – ‘amazing is the unhappiness of body, speech and mind; therefore, having abandoned all these (three), I am abiding there, immersed in myself, where I am neither speech, nor body, nor mind; I remain happily in that witness state’.  

 

kRtaM kimapi naiva syAditi sancintya tattvataH |

yadA yat kartumAyAti tatkRtvAsE yathAsukham || 13 : 3 || 117 ||

‘Whatever actions are performed, are not indeed (vAstava) done by the Self (Atma); considering (vicAra) thus, truly (yathArtha), whatever actions present themselves (A paDtA), having done them, I abide happily (sukha-pUrvak)’.

Man is deceiving himself; but, nothing goes away by deception; it remain as it is; transformation (change) (badlAhaT) happens only when the process (prakriyA) of deception is given up. I have heard, Surata Bhai forgot her route; it became dark. She climbed a tree and looked; she saw a lamp burning, and she went straight for it. When she reached there, she found a house, and a cot placed outside. She sat down there. In that house, there were a miserly couple (husband-wife). Having seen a guest (in the cot), they became worried (bhinnA). They planned to have a mock (nakalI) quarrel – the wife wails when the husband beats her. Thus a mock quarrel began; both of them raised a hue and cry. Surata Bhai became afraid, whether she also would get beaten. Therefore, she hid herself underneath the cot. The husband-wife came outside; not finding the guest there, they became happy. The husband exclaimed – ‘see, how I beat you!’; the wife said – ‘see, how I wailed!’. From underneath the cot, Surata Bhai exclaimed – ‘see, where did I go!’

Deception does not make any difference – things remain as it is. You just look back at your own life. You adopted all sorts of means, all kinds of deceptions – but, did things change? Ultimately, you find Surata Bhai coming out and say – ‘see, where did I go!’ Nothing has gone anywhere – everything lies as it is. Most people, die in the same condition, in which they were born; not even a bit of revolution takes place in their lives; nothing changes. All the life’s opportunities (avasar) are frittered away just like that.

This Sutra is about Self-revolution (Atma-krAnti). ‘None of the actions performed are, in fact (truly), done by the Self (Atma-kRta)’.  Understand this. It is indeed difficult (to understand). Janaka says – ‘whatever (actions) you do, they are not (indeed) done by you’ – it is done by Nature (prakRti). This is very difficult (to understand), but it is very true (satya). There is no greater truth than this. One day or the other, you will have to understand this truth. If there is hunger, it is in the body; the search for food is done by the body – at the most, the mind co-operates. Mind is part of the body. Mind and body are not two (things). Mind, that is, subtle (sUkshma) body; body, that is, gross (sthUla) mind. They are part of the same thing. When there is hunger, the mind finds means – bring Roti, prepare food – beg (mAng) or earn (kamA) it – you can adopt a thousand means. But as regards you – your consciousness (caitanya) – you are indeed out of it.

‘Whatever actions are performed, are not indeed (vAstava) done by the Self (Atma); considering (vicAra) thus, factually (yathArtha), whatever actions present themselves (A paDtA), having done them, I abide happily (sukha-pUrvak)’.

Listen to this – it is very sweet; not only sweet, it is as much true also – ‘whatever actions present themselves (A paDA), I do them’. If there is hunger, I take food; if I feel sleepy, I go to sleep; if someone asks something, I respond; but I remain aware of one thing – that I am not doing it; whatever is presented, I do it.

Poem of Acharya - 

लौटती है लहर सागर को अगम

गंभीर क्षण है, शांति रखो, मौन धारो!

और जो होना यही है, हो

क्योंकि सारा भूत ही इसकी गवाही है

कि जो होना हुआ है, वही हो कर रहा है।

हुई की लंबी पुरानी आदिहीन कथा—व्यथा है

लिखी, सुधियों में संजोई

जान या अनजान, भूली या भुलाई

लौटती है लहर सागर को अगम

शांति रखो, मौन धारो।

और जो होना यही है, हो

क्योंकि सारा भूत ही इसकी गवाही है

कि जो होना हुआ है, वही हो कर रहा है।

Look back; turn the pages of your life story. Search the past a little, dig up. You will find that, whatever was to happen, that only happened. You are unnecessarily (nAhak), getting troubled (parESAn); it would have happened, in spite of yourself. Even if you did not get troubled so much, it would, surely, have happened. You faced failure – even if you do not get troubled, it would have happened. If it is to happen, it would happen; you could have, at least, saved the trouble, but you could not have altered failure. This much is within the capacity of humans that, one can save trouble, grief, pain and distress. Whatever is to happen, will happen. Whatever was to happen, had happened. But, our mind wants to rebel (bagAvat), because, when you do something, then only we relish it, we feel heady (naSA); then we feel – ‘I am’.

Yesterday, I was reading a poem - devotee is making a prayer to paramAtmA -

प्रार्थना करनी मुझे है

और इसे स्वीकारना, संभव बनाना—

सरल उतना ही तुम्हें है

यह कि तुम जिस ओर आओ, चलूं मैं भी

यह कि तुम जो राह थामो, रहूं थामे हुए मैं भी

यह कि कदमों से तुम्हारे कदम अपना मैं मिलाए रहूं

यह कि तुम खींचो जिधर को, खिंचूं

जिससे तुम मुझे चाहो बचाना, बचूं

यानी कुछ न देखूं कुछ न सोचूं

कुछ न अपने से करूं—

मुझसे यह न होगा।

छूटने को, विलग जाने, ठोकरें खाने, लुड़कने

गरज अपने —आप करने के लिए कुछ विकल

चंचल आज मेरी चाह है।

Man prays to Lord – ‘O Lord, may I do, what you make me do; may your wish be fulfilled’. People say – ‘without His consent, even a leaf does not move (flutter)’. But, even then, somewhere, the ego, inside, declares –

मुझसे यह न होगा।

छूटने को, विलग जाने, ठोकरें खाने, लुड़कने

गरज अपने —आप करने के लिए कुछ विकल

चंचल आज मेरी चाह है।

The ego, constantly tries – ‘let me do something all by myself; let me demonstrate by being a doer’. This desire to be the doer (kartA) is the foundation for hell (nark), it is the source (srOta) (for hell).

Whatever is to happen, happens, no matter, what you do. Sometimes, one succeeds, and sometimes fails – but (both) are by coincidence (samyOga). You can neither bring success nor failure of your own accord. Even after making effort, a million times, you fail; without doing anything also, sometimes, you succeed. Have you observed this?

I was a student of M.A in the University. Our professor, who is no more - he passed away a few years back – liked me much. He used to tell me – ‘if you put in a little effort, Gold Medal will be yours; even if you spare one hour (per day), you will get Gold Medal. I said to him – ‘if I am (destined) to get it, I shall get it’. He did not agree with this. He used to say – ‘how can you get just like that? You can get it, only when you do something; without doing anything, how can you get?’ Three months before the examinations, he said to me – ‘then, let us test it out; you come to my house; remain in my house, so that, I may see whether you study or not’. I remained in his house for three months. I kept all the books etc. tied (and locked). He was a little afraid. After five, six days, he said – ‘just forget it; what is there in this quarrel? Do not be obdurate (zid); because of this, you might, unnecessarily, lose’. I said – ‘If I am to lose, I will lose; if I am to get it, I shall get it; but, now, I shall not change it; I am not going to open the books’. After a month, he became very afraid. He said to me – ‘pardon me; I shall take back my word; but, you study’. I said – ‘there is no question of accepting or rejecting your word; even as it is, I am not going to study; it is not that, I am not studying, because of you; I am doing, whatever I wanted to do; and whatever is to happen, will happen’. The examination was very close; he became very afraid. He said – ‘I shall tell you what all (questions) are going to come; at least do this much; I have never done this in my lifetime. But, I take pity on you, and I am wondering, whether you have become insane’. He said so, because, I was not studying; I was lying in the grass of his lawn – either sleeping or resting in the shade of trees. For three months, I did not touch the books. I said – ‘no, there is no use; even if you tell me, it does not matter, because, I am not going to open the books; I am coming to examination hall, without touching the books’. On the last night, before the examination, he could not contain himself. I was asleep in my room. Around eleven in the night, he knocked at the door, and said – ‘listen, this is the (question) paper’. I said – ‘you are spoiling everything; now three months have passed; only this night is left; whatever is to happen tomorrow morning, will happen; what will I do with this paper? Even if I come to know what questions are going to come – as it is, I will come to know of them in the morning - what difference will it make? In the meantime, I am not going to study.’ And, when I got the Gold Medal, his joy knew no bounds; he was dancing. He said – ‘this is the limit. Probably, you were right, whatever is to happen, will happen; but I am not able to believe even now; it has ultimately happened, as you said’. After many years, when he met me, he asked – ‘tell me, how did you do it? What is the secret behind this?’ I said – ‘I remained in your house for three months; you know that I was before your view, all the twenty-four hours of the day; I had closed all the books, and I gave the key (of almirah) to you; after that, I have not taken the books from there, till date; the books are still lying with you. I have never opened the books. I also did one experiment (prayOg); I also played bets – whatever is to happen, will happen’. But, he could not believe.

Many a times, when you also become successful, even without doing anything, you will not believe it. Then, you will feel that, it is by chance – happened fortuitously. The reality (satya) of life is this – whatever is to happen, has been happening; whatever happens, that only happens. Knowing this truth, if you slide back, the clouds of peace will rain in your life. Then, what kind of disquiet (aSAnti)? Only happiness and happiness only.

‘Whatever actions are performed, they are not indeed (vAstava) done by the Self (Atma); considering (vicAra) thus, truly (yathArtha), whatever actions present themselves (A paDtA), having done them, I abide happily (sukha-pUrvak)’.

‘Whatever actions present themselves.....’ – If it (action) has come unto my door, I tackle (nipTA) it; I have no interest in anything else – neither there is any compulsion (Agraha) not to do also.

kRtaM kimapi Eva na (AtmakRtam) syAt......| No, there is nothing done by the Self (Atma) – nothing is done by the Self. In all that is done, there is the signature of the paramAtmA. You take off your signature, and stop creating hell. The larger you make your signature, your hell will keep becoming that bigger. iti tattvataH sancitya........| having known thus, having experienced thus, having manifested such a reality (tattva)...... yadA yat kartuM AyAti tat kRtvA........| whatever presents, whatever comes before........ AyAti tat kRtvA.........| I do it; I do not refuse (inkAr) - no laziness (Alasya), no hurry , no craze (pAgalpan) to do it. Neither inertia (tamas), nor proactive (rajasa) – (that is) where true knowledge (satva) arises.

‘tamas’ means being indolent (apathetic) – (like) remaining indolent even when the house is on fire. ‘rajas’ means – the house is not on fire, but you get it insured, dig a well; make arrangements (injazAm), because it may not possible to make arrangements when the house is on fire; one makes all arrangements – whether there is (ever) fire or not; you are engrossed (marE) in making arrangements; the house might be saved, but the one who makes arrangements will reach the end (marnA) in making arrangements. ‘satva’ means neither inertia, nor proactivity – where there is a balance (equilibrium) (santulan) between the two (tamas and rajas). When the house is on fire, he will get out, fetch water, and also extinguish fire. You will do whatever is presented. But, for that, there no pondering (brooding) (cintanA), no pre-arrangements, and no imagining (kalpanA); doing that which presents itself (comes forth) at that instant (in the present) (vartamAna), do whatever one is made (instinctively) to do.

yathA sukhaM AsE......| Therefore, I abide happily (comfortably). Though man remains a doer, somewhere, at the conscious (awareness) (instinctive) (cEtanA) level, he is aware that nothing happens through one’s making. No matter how much effort one puts in, to become successful, he faces failure; and, sometimes, without any effort (anAyAs), one gets bounty (shower of riches) out of the blue (chappar phADkar).

I have heard a Jewish story – an emperor believed that whatever is to happen, happens. There was a beggar in the village – only one beggar. The whole capital was endowed with riches. The beggar was blind – not by his sight, but by some sort of blind-luck (ill luck), such that, whatever he does, always goes wrong; he always chooses the wrong, he always goes in the wrong direction. When all others go to market place to sell things, he would buy; when the prices fall, then he is trapped (phans). Whatever he does, goes wrong. The ministers (vazIr) took pity on him. They said to the emperor – ‘the whole village is rich, but this, one unlucky person, is undergoing struggle; his fortune is somewhat contrary (viparIt), his mind is inverse (ulTI). When the whole world does something, then he will not do that. When all others succeed, earn wealth, then, he will not. When all others sow seeds, he would keep sitting. When it is the season for sowing seeds, he would not sow; when season has gone, then, he would sow seeds – then, the seeds would become rotten, and would not sprout. He would not be able to harvest, and whatever is on hand, would also get lost. Have some pity on him’. The Emperor said – ‘nothing will happen by taking pity on him, but, because you all recommend, then, let us do one experiment (prayOga).

Daily, in the evening, that person returns to his home, from the market place; on the way, he has to cross a bridge. The Emperor said – ‘let the bridge be emptied (no movement of people)’. A large pot (haNDA) full of gold coins was placed in the middle of the bridge; the Emperor and the ministers were sitting on the other side; the bridge was emptied (of people); no one else can go (through bridge). That person came to the bridge as usual, in his own style (dhun), with his own thoughts, humming, and his lips fluttering (phaDphaD). The ministers were amazed, because, as soon as he stepped into the bridge, he closed his eyes; they were surprised –‘this is the limit (had); why this fool should close his eyes on the bridge?’ But, he was crossing the bridge, with closed eyes, groping along; he crossed the bridge, leaving the pot there itself – how can it (pot) be visible to one who has closed his eyes? When he reached the other end of the bridge, the Emperor was puzzled. The ministers got hold of him and asked him – ‘why did you close your eyes, while crossing the bridge? He replied – ‘for many days, I have been nursing a desire to cross the bridge closing the eyes. Today, I saw the bridge empty; I thought that this is the occasion to cross the bridge, as the path is empty. I wanted to experience, whether it is possible to walk, closing the eyes’. The Emperor asked – ‘did it occur to you, just today only? He said – ‘the plan was old, but the path was not clear – there was movement of people, and there was hustle bustle (dhakkam dhakkI)’. The Emperor said – ‘what is to happen, happens’.

You will find some means to fail, or success will come searching for you. This is a difficult principle (tattva), because there can be nothing more opposed (viparIta) to ego (ahankAr) than this. Only he who has nothing whatsoever (akincana), who has got rid of ego, can understand this.

Poem of Acharya –

यह कि अपना लक्ष्य निश्चित मैं न करता

यह कि अपनी राह मैं चुनता नहीं हूं

यह कि अपनी चाल मैंने नहीं साधी

यह कि खाई—खंदकों को आंख मेरी देखने से चूक जाती

यह कि मैं खतरा उठाने से हिचकता—झिझकता हूं

यह कि मैं दायित्व अपना ओढ़ते घबड़ा रहा हूं

—कुछ नहीं ऐसा

शुरू में भी कहीं पर चेतना थी

भूल कोई बड़ी होगी

तुम सम्हाल तुरंत लोगे

अंत में भी आश्वासन चाहता हूं

अनगही मेरी नहीं है बांह!

(Rough translation – The fact is that - I do not determine my goal, I do not select my path, I do not decide my pace, I do not fail to notice pitfalls, I do not hesitate to take risk, I do not fear accepting responsibility; nothing like that; even in the beginning, there was the awareness somewhere, if there is any big lapse, you would immediately hold my hand; I need that assurance at the end also;.........)

On the surface, the game of loss and win, defeat, success and failure, happiness and misery, keeps happening (goes on), but, inside, at the depths of unconscious (subconscious) (acEtana), it also becomes apparent that -

भूल कोई बड़ी होगी

तुम सम्हाल तुरंत लोगे

अंत में भी आश्वासन चाहता हूं

अनगही मेरी नहीं है बांह!

(if there is any big lapse; you would immediately hold my hand; I need that assurance at the end also;.........) That also remains.

Man is a paradox (virOdhAbhAsa). At one level, he keeps making effort, to be a doer (kartA); at another level, he also knows, that he not the doer (akartA) – ‘you are holding my hand, therefore you will take care (samhAl)’. He keeps making effort, from his side, but, inwards, he also knows that – ‘you will take care, if I stray away (bhaTak)’. In the midst of this dilemma (duvidhA), man gets fractured. From this point of view, they – like those from the West – are better off; they have got rid of the thought – ‘you will take care’. They do not believe that - ‘you will take care’; (they believe) – ‘you are just not there’; the God is dead; the matter ends there. That matter (existence of God) came up and gone away – now it is a matter of lore (purANa) only; now, everything is to be done by oneself – the man is the doer, and none else. Therefore, in the Western man, you will find a sort of simplicity (saraltA) - not dilemma. He considers himself to be the doer. You will find another kind of convenience (suvidhA) in (the utterances of) Janaka – he does not consider himself to be the doer - he considers himself to be witness. But, the people of East – at least those in India – are in a great dilemma – at one level, he knows that he is the witness, and at another level, he believes that he is the doer. That is why, there is a lot of strain (khincAvaT).

People of the West come (to me); I see in them a sort of simplicity and clarity (sAF-suthurA) – two and two is four. When someone from India comes, if you see inside him carefully, sometimes, it is seen that two and two make five, and some other time, two and two make three – two and two is never four. There is some hindrance (aDcan). He has heard the great truth (mahA-satya) – he has not perceived it, but heard it. The declaration of Great Truth has been made so many times in this country – sometime by Buddha, sometime by Mahavir, sometime by Krishna, sometime by Ashtavakra – he has heard them. He cannot deny them. Indian Consciousness has seen these Great men – they keep coming in every century; they cannot be denied. Their presence has left a deep impression (chAp). Their words keep resonating (gUnj) – they are mixed in our blood. Even if we want to forget them, we cannot do. Then, there is the ego also – we neither want to belie (jhuThlAnA) that. We proceed by believing in our ego. This is the dilemma. A huge breakage (TUT) occurs because of this dilemma – man becomes shattered (khaND-khaND).

People of the East seem to me, to be more deceitful (cAlbAz), than those of West. The man of the West is sure of one thing – that he is the doer. The man of the East is swinging (DOl) between two – his boat is going in two (opposing) directions, at the same time. In his cart, bullocks are harnessed in both (opposing) directions; his rib bones (haDDI-paslI) are being broken; his bone-marrow (asthI-panjar) is being uprooted (ukhAd). A great dishonesty (bE-imAnI) has arisen. How this dishonesty has arisen? The Eastern man, when he wins, says – ‘I won’; when he loses, he says – ‘it is destined (bhAgya)’. This kind of dishonesty has arisen. When he loses, he talks in one way – ‘it is destined, what can be done? It should not have happened’. When he wins, then he forgets this; he says – ‘I won’.

 

karmanaishkarmyanirbandhabhAvA dEhasthayOginaH |

saMyOgAyOgavirahAdahamAsE yathAsukham || 13 : 4 || 118 ||

‘Those Yogis, who are associated with (given to) (samyukta) the notion (bhAva) of bondage (bandhan) of ‘action (karma) and inaction (nishkarma)’ are, indeed, attached to the body (dEhAsakta).’

Listen! Janaka says that Yogis are attached to the body! An enjoyer (bhOgI) is (no doubt) attached to the body; but, even Yogi is also attached to the body. Their attachments are of different types, but, they are, indeed, attachments. Enjoyer is intent on embellishing (sajA) his life nicely; he is intent on procuring things for his body – to make velvety bed. And the renouncer (tyAgI) is intent on his posture (Asan) – to learn Siddhasan, Yogasan, to adopt Hatha Yoga posture, to have control over his breath (SvAs). But the efforts of both are on the body only. Maybe, the efforts of a Yogi are much better than that of an enjoyer, but they are not different; the level (tal) is same, the dimension (extent) (AyAm) is same.

Yogi is also attached to the body – one who is associated with (the notion of) bondage of action and inaction, and the one who thinks of not doing. The meaning of ‘Yogi’ is – one who has abandoned doing (action). The meaning of ‘enjoyer’ is – one who is involved (entangled) (ulajh) in doing (action). But, both – action (karma) and inaction (akarma) – are different manifestations (abhivyakti) of same energy (UrjA). Therefore, Janaka says – ‘because I am always away from (both) association (samyOga) and dis-association (viyOga) with body, I abide happily (comfortably) (sukha-pUrvaka)’.  

 

arthAnarthau na mE sthityA gatyA na SayanEna vA |

tishThan gacchan svapan tasmAdahamAsE yathAsukham || 13 : 5 || 119 ||

‘Neither good (artha) nor evil (anartha) accrues to me by my staying (Thahar), going (moving about) (calnA) or sleeping (sOnA)’.

Listen! ‘Neither good nor evil accrues to me by my staying, moving about or sleeping; therefore, even while staying, moving about and sleeping, I abide happily (comfortably)’. Janaka says – ‘even while sleeping, I am the same, and while waking also, I am the same; there is no difference; and I have no difference between good and evil’.

tishThan gacchan svapan tasmAdahamAsE yathAsukham | If I feel sleepy, I go to sleep; if I have to go, I go; if I have to sit down, I sit down. Zen Fakir, constantly (nirantar) say the same thing. Therefore, I say that Zen Fakirs should pay attention (dhyAna) to Ashtavakra Gita – there is no greater Zen statement (vaktavya) than this. Someone asked Bokuju (Zen Master) – ‘what do you do? What kind of religious practices (sAdhanA) you observe? We have not seen you meditating (dhyAna), or performing breath control (prANAyAma), or adopting Yoga postures (Asan), or worshipping (pUjA-pATh); therefore, what kind of religious practices you do? Bokuju said – ‘when I feel sleepy, I go to sleep; when I feel hungry, I take food; when I feel like going, I go; when I feel like sitting down, I sit down; these are my religious practices. Now, there is nothing to choose (cunAv).

 A youth was brought to me. He was having mental (brain) (dimAg) problems. He was a student in the University. I asked him – ‘what happened to you? What kind of grief has come about? Why have you made it (brain) messy (astavyasta)?’ He said – ‘I am the disciple of Swami Sivananda. I am undertaking Yoga practices, by reading his books. Swami Sivananda has written that, one should not sleep more than five hours. Therefore, I sleep only for five hours; he has written that one should get up at 3 AM; therefore, I get up 3 AM.’ If someone gets up at 3 AM, he will feel sleepy during day time. And, he is a student of University. He said – ‘during the day time, I feel sleepy; when I searched in the books, I found that Swami Sivananda has written that if one feels sleepy during day time, it means that the food is of tAmasik nature; therefore, one should eat pure food; therefore, I take only milk’. (Translator’s note – tAmasik food – food which is pungent, containing onion, garlic, masala, a lot of oil – like fried foods – etc.) Therefore, he started becoming weak. By drinking only milk, he became weak, and due to less sleep, he could not get sufficient rest. Therefore, he had mental breakdown (man kE tantU TUTnA) and started developing mental illness (derangement) (vikshiptatA). In his (Swami Sivananada) books, it is written that a (Yoga) practitioner (sAdhak) gets such inconveniences (asuvidhA), and such hardships are faced when performing austerities (tapaScaryA). Therefore, he got solace (justification) (sAntvanA) for that also.

 This trap has been laid by himself. It is not possible for everyone to sleep (daily) for five hours – it might be alright in the old age. In the old age, one has less sleep; that is why, often, people write scriptures (SAstra) in old age. Therefore, whatever they write, it is from their experience. In old age, there is less consumption of food; in fact, for old age, milk is appropriate food; in old age, one becomes like a small child; his life becomes limited like that of a small child, as there is nothing more to create (build) (nirmAN) in life; therefore, milk is enough; and sleep also gets reduced of its own.

A child sleeps all the twenty-four hours in the womb; if it (child) reads (the book) of Sivananda, it will get into trouble (marA). After birth, the child sleeps for twenty-two hours; if he reads Sivananda, it will get into trouble. Then, it (child) sleeps for twenty hours, then sixteen hours; by the time one becomes a youth, it sleeps for eight hours. This is natural (svabhAvik). As one get old, sleep becomes less; sleep is essential for repairing the damaged body parts (broken threads) (tantu). For an old man, this rebuilding (of damaged parts) comes to end; therefore, there is not much need for sleep. A child sleeps in the mother’s womb for twenty-four hours, because so many things have to be created (built), sleep is essential; deep sleep is essential so that there is no obstacle (bAdhA) in that process; all the functions keep happening quietly – the creation (building) process continues in the darkness of sleep. That is why, seed sprouts only when it gets into the earth; the seed kept in light, on the rock, does not sprout. Therefore, the sperms (vIrya kaN) get into the womb, into the darkness; there it starts developing in the darkness; a deep sleep is essential; rest is essential.

For an old man, sleeps starts getting reduced, of its own. Old people come to me; they are in the same trouble (of less sleep); they say – ‘earlier, we used to sleep for eight hours; now we sleep only for three hours; we are worried; we have sickness of less sleep’. This is not a sickness – it is natural in the old age; sleep gets reduced automatically. Even if one wants to sleep for eight hours, it is not possible. In old age, even food gets reduced – there is no (not that much) need for it. In the youth, one consumes more food.

This person is a youth; now, his life is growing. If he sleeps for five hours, then, he will feel sleepy in the day. Because of sleep (during day time), he thinks that the food is tAmasik. Food does not make any difference; he has less sleep, therefore, he feels sleepy during day time. As he has read in the writings about tAmasik food, he changes the food; therefore, he has become weak. Now, there is a mental breakdown, because growth (rebuilding of damaged parts) has stopped. Therefore, he thinks that the state (avasthA) of Great Ascetic (parama-haMsa) is approaching. Beware of these traps.

The Sutra of Ashtavakra is very important. I have no interest (lagAv) in staying or moving about or sleeping. I am reconciled with whatever happens, as much as it happens; I have neither good nor evil; therefore, even while staying, moving about and sleeping, I abide happily.

 Poem of Acharya –

खोल दो नाव

जिधर बहती है, बहने दो

नाव तो तिर सकती है मेरे बिना भी

मैं बिना नाव भी डूब सकूंगा

चलो खोल दो नाव

चुपचाप जिधर बहती है, बहने दो

मुझे रहने दो

अगर मैं छोड़ पतवार निस्सीम पारावार तकता हूं

खोल दो नाव

जिधर बहती हो, बहने दो।

The Sutra of Ashtavakra is that of surrender (samarpaNa). This is Ashtavakra who is indeed effulgent inside Janaka. This is the Guru indeed who is speaking through the disciple. These are indeed the waves raised by the Guru himself, in the heart of the disciple. You might have noticed that, Ashtavakra says something, and then becomes quiet; then he allows Janaka to speak. He (Guru) listens, to find out whether, whatever he (Ashtavakra) said, has indeed reached the heart of Janaka, whether it has sprouted (flourished), whether it is blossoming. Also, remember one thing – whatever Ashtavakra says, that is like a seed; and whatever Janaka says is like a flower. Therefore, you will find that the words of Janaka seem more beautiful – more beautiful than those of Ashtavakra. But the words are those of Ashtavakra. (The words of) Ashtavakra fall(s) down like a seed in the heart of Janaka; there it sprouts, flourishes, and blossoms. The fragrance of those flowers are found in these words (of Janaka).

Hearing the words of Janaka, Ashtavakra would have attained unprecedented (apUrva) happiness – like some mother, becoming thrilled (AhlAdit), seeing her baby uttering first word. Similarly, hearing the words of Janaka, Ashtavakra would have become thrilled. Perhaps, no other disciple would have satisfied his Guru as much.

I have heard that there was a Hasid Fakir. He was a great scholar (paNDit), a wise man. And, as it often happens with wise men, he also had problems. When he was about fifty years old, he became atheist (nAstik). Till then, he had taught about righteous conduct (dharma) to countless people. Then, he became an atheist. In those fifty years, countless people had attained sainthood (santatva) because of him. Then, he became an atheist. Everyone abandoned him, but one of his disciples - Rabi (Rabbi?) Meyer – used to come to him. He often asked his Guru to come back (return) – ‘what kind of shade (rang) you have adopted (applied), at the end?’ But, even if the disciple wanted to make the Guru understand, how to do it? Because, he was very a great logician (tarka-SAstri) – he would refute (khaNDit) all the arguments; he had become a great rebel (bagAvatI). On the day of his death also, his disciple came, and asked him – ‘please, now come back, leave off all arguments; I know you’. Guru, opened his eyes and asked – ‘will the Lord forgive me, now?’ He wept and died. The day after the burial, people came running to the disciple and said – ‘this is the limit; what we feared, has come true; flames are rising from the grave of your Guru’. Then, Meyer went there; he covered the grave with a bedspread (cAdar) and said – ‘now, enough of your rebellion; do not trouble us at the end; sleep well through the night; paramAtmA will forgive you; paramAtmA will liberate (mukti) you; He will give peace; if paramAtmA does not do anything till morning, I shall liberate you; I shall calm (SAnta) you down.’ It is said that a voice from above said – ‘Meyer, what are you doing – the disciple would liberate the preceptor (Guru)!’ Then Meyer said – ‘yes, I shall liberate him, because, whatever I am, I am the shadow of the Guru; if I could be such pure hearted, I cannot believe that my Guru has become impure; he is playing a game; he awakened me, therefore, I cannot accept that he has gone to sleep; he is playing a game; therefore, I say – ‘either the Lord will understand you and, if the grace of the Lord has dried up, then, you need not worry; I shall come tomorrow morning and liberate you, and I shall also calm you down’’.  (Translator’s Note – The names – Hasid, Rabi Mayor – are not readily traceable. However, there seems to be one ‘Hasidic Judaism’; it might be ‘rabbi’ – a Jewish scholar. It could be Rabbi Meyer – but he is a contemporary person.)

When a disciple blossoms, Guru is again liberated. He got liberation once, because of himself; now, whenever flower blossoms in a disciple, he (Guru) will again and again be liberated. As many flowers of disciples blossom, the Guru tastes the liberation so many times; he enjoys the taste of liberation so many times. Ashtavakra would have been extreme thrilled, because this Sutra is very unique.

 

svapatO nAsti mE hAniH siddhiryatnavatO na vA |

nASOllAsau vihAyAsmAdahamAsE yathAsukham || 13 : 6 || 120 ||

‘I have no loss because of sleeping and I do not gain (accomplish) (siddhi) anything by making effort; therefore, leaving away both - loss and gain – I abide happily (comfortably)’.

‘I have no loss because of sleeping’ – listen! Janaka says – ‘even while asleep, I am the same - then what kind of loss? Even when I stray away (bhaTkA), I am indeed the same - then what kind of loss? Even in the darkest of dark night, I am indeed slice (limb) (ang) of the brilliance (prakASa) – then, what kind of loss? Even while remaining in the World, I am indeed united with paramAtmA – then what kind of loss?’

‘I have no loss because of sleeping, and I do not gain (accomplish) (siddhi) anything by making effort’. There is no connection between making effort and accomplishment (gain), because is accomplishment is something that comes from somewhere outside – you are born perfect (accomplished) (siddha) – you are born perfect and wise (buddha). That is your natural form (identity) (svarUpa), your nature (svabhAva). ‘Therefore, leaving away both – loss and gain – I abide happily (comfortably)’.

Poem of Acharya –

स्वप्न में तुम हों—तुम्हीं हो जागरण में।

कब उजाले में मुझे कुछ और भाया

कब अंधेरे ने तुम्हें मुझसे छिपाया

तुम निशा में और तुम्हीं प्रात: —किरण में

स्वप्न में तुम हो —तुम्हीं हो जागरण में।

ध्यान है केवल तुम्हारी ओर जाता

ध्येय में मेरे नहीं कुछ और आता

चित्त में तुम हो—तुम्हीं हो चिंतवन में

स्वप्न में तुम हो—तुम्ही हो जागरण में।

रूप बन कर घूमता जो वह तुम्हीं हो

राग बन कर गूंजता जो वह तुम्हीं हो

तुम नयन में और तुम्हीं अंतःकरण में

स्वप्न में तुम हों—तुम्हीं हो जागरण में।

(Rough Translation – You are in my dream; you are in my waking;

did I ever behold anything else in the light? did darkness ever hide you from me? You are in the night, you are in the morning-rays; (you are in my dream);

meditation is towards you only; goal doesn’t bring anything new to me; you are in the mind – you are in my thoughts(?); (you are in my dreams)

you are the one moving as all forms; you are the one resonating in the melody; you are in the eyes – you are in the conscience; (you are in my dream)).

Every moment, there is only one; it never became two, it never became many – it shines as many. In the full-moon night, the moon shines in all the water bodies (lakes); it seems to be many – in a puddle, in a lake, in the ocean, in the rivers, in the mountain lakes (sarOvara) – so many reflections are made, but the moon is one only. If you lift up your eyes, you see only one; if you get strayed in the reflections, then there are many. Even when you think that there are many moons, it is indeed one only – moon is never many, it is just one only.

‘I have no loss because of sleeping and I do not gain (accomplish) (siddhi) anything by making effort.’ For one who has known thus, will there be any tension (tanAva), any disquiet (bEcainI) in his life? This has become the state (condition) (avasthA) beyond (atIta) meditation, beyond absorption (samAdhi).

 

 sukhAdirUpAniyamaM bhAvEshvAlOkya bhUriSaH |

SubhASubhE vihAyAsmAdahamAsE yathAsukham || 13 : 7 || 121 ||

‘Therefore, having seen repeatedly (bArambAr), the ephemeral nature (anityatA) of happiness etc (sukhAdi), in all circumstances (paristhiti), and having abandoned good and evil (SubASubha), I abide happily (comfortably) (sukha-pUrvaka)’.

Many a times, I have seen that happiness and sorrow, gain and loss – all are ephemeral.   SubhASubhE vihAyAsmAdahamAsE yathAsukham | I have done auspicious (good) deeds many times, so also inauspicious deeds; they all are momentary, like a line drawn in the water – even before it forms, it gets erased. Therefore, I neither have any aspiration for auspicious things nor there is any delight in inauspicious things. There is no delight either in attachment or in detachment (virAga). I desire neither misery, nor happiness. Now I am free of both; I am liberated from both.

yathAsukhaM AsE........| Now I abide happily. This state of utmost happiness (comfort) is verily the state of liberation (mOksha), deliverance (dissolution) (nirvANa).

Poem of Acharya –

कोई धड़कन है न आंसू न उमंग

वक्त के साथ ये तूफान गए।

(Rough translation – Neither there is any throb (dhaDkan), nor any tears (AnsU), nor any hope (umang) – all these storms (tUFAn) are gone with the (passage of) time.)

The time has passed, it has elapsed – childhood gone, youth gone, old age gone; all the waves (undulations) of the body are gone, waves of mind are gone. Now, neither any storm arises, nor any hope.

कोई धड़कन है न आंसू न उमंग

वक्त के साथ ये तूफान गए।

Everything is gone; when all – typhoons (AndhI) and storms – are gone, then, whatever remains – ‘That Thou Art (tattvamasi), Svetaketu’; You are That. Hey Brahman! You are That. (Translator’s note – This Mahavakya is from Chandogya Upanishad – Story of Svetaketu).

 

OM Tat Sat.