Pravachan 37 - Acharya Rajneesh (Osho)

 This Pravachan was delivered on 17 Nov 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/Dviq7

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-37/

(Pravachan No 36 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 |

prakRtyA SUnyacittO yaH pramAdAdbhAvabhAvanaH |

nidritO bOdhita iva kshINasaMsmaraNO hi saH || 14 : 1 || 122 ||

 

kva dhanAni kva mitrANi kva mE vishayadasyavaH |

kva SAstraM kva ca vijnAnaM yadA mE galitA spRhA || 14 : 2 || 123 ||

 

vijnAtE sAkshipurushE paramAtmani cESvarE |

nairASyE bandhamOkshE ca na cintA muktayE mama || 14 : 3 || 124 ||

 

antarvikalpaSUnyasya bahiH svacchandacAriNaH |

bhrAntasyEva daSAstAstAstAdRSA Eva jAnatE || 14 : 4 || 125 ||

 

जनक उवाच ।

प्रकृत्या शून्यचित्तो यः प्रमादाद्भावभावनः ।

निद्रितो बोधित इव क्षीणसंस्मरणो हि सः ।। 14 : 1 ।। 122 ||

 

क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः ।

क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा ।। 14 : 2 ।। 123 ||

 

विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे ।

नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम ।। 14 : 3 ।। 124 ||

 

अन्तर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः ।

भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते ।। 14 : 4 ।। 125 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 4 Slokas are given as Chapter 14; but, according to the transcript of the Pravachan, all these are given sequentially (122 – 125) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

Today’s Sutra is a Maha Vakya – not an ordinary statement (vaktavya), but pearl(s) found in abnormal (extreme) (asAdhAraNa) depths. You will be able to understand only when you try to understand (listen) very attentively (dhyAna-pUrvak). Even then, the understanding will only be intellectual (bauddhik). Unless and until it is applied (prayOga) in life, the understanding will be only on the surface (superficial) (Upar), and the sound of the words will not be able to resonate (gUnj) down to the level of conscience (antaH-karaNa). These words are such that, you will know (their meaning) only when these are experienced (anubhava). (Translator’s note – Maha Vakya – Upanishadic statements like ‘ahaM brahmAsmi’ (I am Brahman), ‘tat-tvaM-asi’ – (Thou Art That). antaH-karaNa refers to the internal and spiritual part of man – the mind-intellect-ego complex, Soul). But, understanding even at the intellectual level, might (still) be useful. Even intellectual level of understanding is possible, only when you listen very attentively, minutely (bArIkI). These are very elegant (nAzUk) statements. If you slip (cUk) even a little, anywhere, you will go wrong (bhUl); it can be easily given a wrong interpretation (vyAkhyA).

janaka uvAca |

prakRtyA SUnyacittO yaH pramAdAdbhAvabhAvanaH |

nidritO bOdhita iva kshINasaMsmaraNO hi saH || 14 : 1 || 122 ||

First Sutra – ‘One who is, by nature (svabhAva), empty (void) minded (SUnya-citta), but, inadvertently (pramAda) feels (thinks of) sense objects (vishya), and who, even while sleeping, is like one who is awake, that person is liberated (mukta) from the World (saMsAr)’.

Notwithstanding the fear that you might go wrong (bhUl), in the Ashtavakra Gitra, there are wrong renditions (pATha) in many places. Regarding the first Sutra, which I translated now, it is a wrong translation (anuvAda). Where it is mentioned as ‘pramAda’, it should be ‘pramOda’. But whoever has gathered (sangraha) these, might have felt that ‘pramOda’ is not correct, and ‘pramAda’ is the correct word. ‘pramAda’ is a wrong word here. What kind of inadvertence by one who is, by nature, empty (void) minded? The meaning of ‘pramAda’ is – delusion (mUrchA), drowsiness (tandrA), stupor (bEhOSI). How can one, who has experienced empty mind, would have delusion, inadvertence, stupor? He has attained supreme state of witness (sAkshitva).  

prakRtyA SUnyacittO yaH pramAdAdbhAvabhAvanaH | - This rendition is found in many places. The correct rendition is found very rarely. The correct rendition is - prakRtyA SUnyacittO yaH pramOdAdbhAvabhAvanaH | - One who playfully (khEl) immersed (DUb) in feelings (bhAva) – not because of inadvertence (pramAda), but because of play (pramOda).  

‘One who is, by nature (svabhAva), empty (void) minded (SUnya-citta), approaches (feels towards) sense objects (vishya) playfully (sportingly) (pramOda), and who, even while sleeping, is like the one who is awake, that person is liberated (mukta) from the World (saMsAr)’.

‘pramOda’ is correct. ‘pramOda’ means – ‘sport’ (lIlA), play (khEl). This is a great finding (khOj) of the East. Many religions (dharma) arose in the World; but, the way East understood paramAtmA, no one else did, in such depth (gahrAyI). If you ask – ‘why paramAtmA created the Universe?’, only the East has the correct (appropriate) answer – ‘playfully, sportively (lIlA-vaSAt)’. If paramAtmA would have created the Universe for any reason (kAraNa), then it would be wrong, because, ‘reason’ means that, there was some deficiency (kamI); ‘reason’ means that, paramAtmA was unoccupied (khAlI), and some problem (aDcan) arose.

Some religions say that paramAtmA was alone (akElA); therefore, he created the Universe. That means, even paramAtmA could not remain alone! Then, would that be in the capacity (vaSa) of man (to be alone)! If paramAtmA himself is in search of duality (dvaita), where is the capacity for man, to attain non-duality (advaita)? Then, non-duality is impossible. Therefore, those religions, which say – ‘paramAtmA was alone; that is why he created the Universe - because of loneliness (akElApan)’, are wrong. They are superposing (ArOpit) man’s mind on that of paramAtmA. They expanded their own minds, and treated it to be the mind of paramAtmA. We become worried (parESAn) when alone – what to do, what not; we want to remain busy (vyastatA); we want some involvement (uljhAv); we want that our minds to remain interested (lagAv) somewhere. Therefore, we think that, paramAtma, being fed up (bored) (Ub) with loneliness, created the Universe.

Some of them say – ‘paramAtmA created the Universe, so that man can get liberated’. This seems utterly foolish (mUDtA). Man was placed in a bondage (bandhan), so that he could get liberated! Then, why place man in bondage at all? Man was indeed (always) free; He created the World so that you can become free? This is something very strange – a prison was created, so that you could become free! But you were always free; what is the need of imprisoning you? No, there is not much meaning in this (argument).

There cannot be any meaning in the (argument of) ‘reason’ (cause) (kAraNa), because paramAtmA is causeless (akAraNa); He is complete (pUrA) – there is no deficiency, nothing lacking (abhAva) (in Him); He is Existence-Consciousness-Bliss (sat-cit-Ananda). He is not pricked (khalnA) by loneliness – it must be certainly so, because, we have seen such people, on the Earth, who are alone and yet, they are in supreme bliss (parama-Ananda).

Buddha is seated under his Bodhi tree – totally alone! But, nothing is lacking – everything is complete. Mahavir is standing solitary (EkAnta), naked, in the mountain – he is totally alone. Mahvir has even named that ultimate state (daSA) as ‘kaivalya’. ‘kaivalya’ means, where total loneliness remains, only awareness (cEtanA) remains; nothing else remains, none other is there. Buddha has termed that solitariness (EkAnta) as ‘nirvANa’ – where none else remains; even you are also extinguished (bujh). ‘nirvANa’ means ‘extinguished’ – when someone blows out (phUnk) a burning lamp, you say – ‘the lamp has been blown out (extinguished). Not only others gone away, you are also gone. Such a solitariness, where even you are not there – only void (SUnya) remains. Even then, Buddha is in a state supreme bliss; Mahavir is in a state of supreme bliss. Then, what to say of paramAtmA! That is why, we have called Buddha and Mahavir ‘paramAtmA’. In fact, one who has experienced solitariness, we called him ‘paramAtmA’ – that is the characteristic (lakshaNa) of paramAtmA.

Being happy alone means, there is no need for anyone else - you have become absolute (pUrNa). Till there is need for another, there is pain (pIDA). That is why, lovers are not able forbear (kshamA) each other – it is not possible to forbear, because, till there is need for another, there is a bondage (with that person). We resent that person, with whom we are bound. Husband resents his wife; wife resents her husband; lover resents his (her) beloved. There is a very deep reason for the resentment. Do not try to find, superficially, whether the husband is evil or wife is evil or the friend is not good. There is a deeper reason for resentment. The reason is that, we become slave of that person, on whom our happiness depends. No one likes slavery – we want independence. Deepest of deep desire is, that of independence. We will remain resentful towards that person, with whom we are happy – if you are happy because of your wife, you will remain resentful towards her. Inside us, a thorn keeps pricking, that (your) happiness is in the hands of that person – that person has the key; that person might open the door (of happiness) or might not. Therefore, we have become a slave of that person; slavery gives pain. (Translator’s note – the word ‘kshamA’ has meanings – forgive, pardon etc. However, here, in respect of relationships like that of husband-wife, the usage ‘forgive’ does not seem appropriate. It might have been used in the sense of ‘forbearance’ or ‘patience’. Similarly, the word ‘nArAzgI’ has been translated as ‘resentment’ rather than ‘anger’.)

We call ‘liberation’ (mOksha) as that state (condition), where the key is in your (own) hands – there is no need for opening or closing (door). You are seated with open door only – who can close it and why? You are immersed in bliss – day and night! paramAtmA did not create the Universe because of any grief (dukh) or pain or deficiency (kamI). Then, why did he create? Only the East has given the correct answer – playfully (khEl), sportively, in exuberance (umang) – like small children play – make sand castles, and also keep fighting.

Buddha has said : He was passing by a river bank; some children were playing, making sand houses. They were fighting a lot - when someone smashes another’s house or when someone’s leg hits another’s house. Buddha was standing there, watching, because, it occurred to him – this is how the World also is. Here, people make house of clay; when it collapses, they weep, feel problems, have anger, go to court and fight cases. What children are doing, is also done by grownups. Then, at dusk, when Sun was setting, someone from the bank called out – ‘children, Sun is setting, go home’. And, all the children ran off, having kicked off all the houses, for which they were fighting till then. They smashed the houses, which they themselves built; they were laughing loudly; they were exuberant, and returning to their homes.

Buddha said to his disciples (bhikshu) – ‘this is how (what) the state (avasthA) of supremely wise (parama jnAnI) also is. He sees it all as his own game; if he wants, he can keep on playing, but, then, the World does not bind him – one can demolish one’s own house, by his own hands. If asked – ‘why he is playing?’ - the East responds – ‘this is the characteristic (lakshaNa) of energy (UrjA); energy is being displayed (abhivyakt), it is being expressed (pragaT). Song (gIta) is born, dance is born, flowers blossom, birds are born – this is the characteristic of paramAtmA being alive. It is not a flower, it is not a tree, it is not you who is here – it is paramAtmA revealing (pragaT) (Himself) in (as) many ripples (Urmi), many waves; this is the characteristic of His Being. These are not there (happening) for any reason whatsoever. If there is no flower, no tree, no saplings, no birds, no man, no moon-Sun, then, paramAtmA must be dead; there may not be any life in him. Arising of waves in the ocean, is the characteristic of the ocean being alive.

paramAtmA is the Supreme Life (mahA jIvan); therefore, he is revealed in infinite (ananta) number of forms. This ‘revelation’ (pragaTikaraNa) is not for any reason. Birds sing in the morning – for no reason; flowers blossom in the tree – for no reason. Sometimes, it might occur to you, that you did something for no reason whatsoever. When you do something for no reason, you are in the proximity (nikaT) of paramAtmA. That is why, I keep telling, constantly, to meditate for no reason (without reason). Do not think that you will get peace of mind; if ever you did (meditation) with the consideration that you will get peace of mind, then you will miss out (cUk); it has become a business (vyavasAya) – it is not dharma; do it (meditation) for no reason; do it for the joy of it. ‘svAntaH sukhAya tulasI raghunAtha gAthA!’ – Composed (Story of Rama) for the sake of my own happiness! Someone would have asked Tulasi Das, as to why he composed (wrote) Story (kathA) of Rama; Tulasi responded – not for any reason whatsoever – ‘svAntaH sukhAya tulasI raghunAtha gAthA’; I wrote this story (gAthA) for my own happiness (bliss) (Ananda). Poet composes poem, because he cannot remain without composing. The composition (gIta) is bubbling forth (umaD). Like clouds rain, so also the poet rains. Musician plays lute (vINA), dancer dances – it is all energy.

Someone asked the famous Russian dancer (Vaslav) Nijinsky – don’t you get tired while dancing?’ He replied – ‘I become tired, when I am not dancing; when I dance, I get wings; I am there, only when I am dancing; only then, I am in my most intense (pragAD) form; when I do not dance, I get bored; then, the life energy gets depleted (kshINa)’. Life is, when energy is displayed (manifested) – only then, it (energy) is there.  Meditate – for your own happiness (svAntaH sukhAya) – not for getting something; it is joyous to do so (meditate) now, do for the fun of it (pramOda-vaSa).

This is the first Sutra – ‘One who is, by nature, empty minded, (he) feels (apprehends) sense objects, playfully (pramOda)’ – as if in a game. Janaka says – ‘he does not run away from the World; even if he runs away, he does so, playfully – not seriously (gravely) (gambhIr). This is the supreme characteristic of a monk (sAdhu) – that he is not serious. You will always find monks and Mahatmas to be serious, as if he is doing some burdensome (heavy) (bhArI) job. Have you ever seen paramAtmA grave? But, you will always find Mahatmas grave – he looks, as if he is undertaking some heavy job – doing penance (tapa), worshipping (pUjA), praying (prArthanA). (For him) everything seems to be a ‘duty’ (kartavya) – not for self-happiness (svAntaH sukhAya). Have you ever seen paramAtmA bored? Wherever you see, there is enthusiasm (kilkArI), there is frolic (ullAs), everything is bursting forth like a spring (jharNA). Open your eyes and look all around – at the moon and stars, at the Sun, at the trees, at the mountains, at the ditches and dykes (khAyI-khandak) – everywhere, there is laughter, there is giggle (khilkhilAhaT), there is sweet smile (muskAn) – a dance is going on, a non-stop (day and night) (ahar-niSa) dance is going on. That is why Hindus call paramAtmA - ‘naTarAj’ (king of dances). He is dancing. There is a great meaning even in this naTarAj. If a sculptor (mUrtikAr) makes a figurine (mUrti), the figurine and the sculptor become separate. Even if the sculptor dies, the figurine will remain. But, if the dancer dies, the dance does not survive. Dancer and dance cannot be separated. If the dancer is gone, the dance also is gone. paramAtmA has not been called ‘sculptor’ – those who have called so, do not know.

Some, who say, paramAtmA is like a potter (kumbhakAr), must have been potters (kumhAr) – dull-witted, themselves. paramAtmA does not make pots – He is naTarAja, He dances. The moment dance stops, and paramAtmA is out (haTA), you won’t be able secure anything (nothing remains). (Translator’s note – from the usage of ‘dull-witted’, it seems ‘kumhAr’ may have a slang usage, to mean ‘idiot’ – dull-witted.) Understand this, in this manner – you can, neither separate dancer from dance, nor dance from the dancer, because, the moment dance stops, the dancer is no longer a dancer. He is a dancer only till there is dance – both are conjoined (united) (samyukta), both are two parts of the same wave – not separate. paramAtmA is dancing, and the whole Universe is his dance. He is dancing playfully, in a state of wonderment (ahObhAva), for His own happiness (svAntaH sukhAya).

Therefore, in the first Sutra, substitute ‘pramOda’ for ‘pramAda’. ‘pramAda’ is a very wrong word (here). There may be two meanings for ‘pramAda’; one is the meaning given by Jains and Buddhists – pramAda means ‘stupor’ (delirium); therefore, Mahavir constantly tells his disciples (bhikshu), ascetics ( sanyAsi) – ‘live sentiently (apramAda), vigilantly (apramatta). Buddha tells his disciples – ‘do not be in stupor; awaken, break out of stupor (mUrcchA).

Hindus derive meaning of ‘pramAda’ as – result of actions of past lives (prArabdha karma). (Accordingly, the meaning of first Sutra is) – ‘one who is, by nature, empty minded, (he) gets entangled (ulajh) in objects of desire (vishaya vAsanA), as a result of paramAda, that is – (as a result of) actions of past lives; even then, he is free (mukta) of the World, like the one who remains (as if) awake, even while asleep’. But, this also is not correct, because, one who has realised that, he is not the doer (kartA), he is released (chUT) from the bondage (bandhan) of actions of past and future – present (vartamAna), past (atIta) and future (bhavishya). Bondage is in being a doer. When you get up in the morning, you realise that you saw a dream in the night; then (after waking up), what kind of effect of dream will be there on you? Once you wake up, the dream comes to end. Some might say – sometimes, the effect (of dream) remains in small children, after waking up also; the child dreamt of a lot of toys, and after waking up, finds nothing there; therefore, the child starts weeping, as to where the toys have gone. It might be so, because, (small) children have not developed the distinction between dream and waking – the dividing line (between dream and waking) is still not developed. Now the child does not know for sure, when (where) the dream ended, and when (where) waking begins. Is it possible that realised persons (mukta purusha) also will not have the distinction of dream and waking? Ordinary people are aware of the distinction; after getting up in the morning, you say – ‘I had a nice dream’; the matter ends there. Does it ever happen that you keep track (count) of things seen in the dream?

I have heard – Mulla Nasruddin saw a dream in the night. In the dream, someone was telling him – ‘how much money you want? Have it.’ Mulla said – ‘one hundred rupees’. The voice said – ‘I will give only ninety-nine (rupees)’. Mulla was insistent that he would take a hundred (rupees) only. In the tug of war (zidmazid), he woke up; Mulla became worried – ‘this was only a dream!’ Immediately, he closed his eyes, and said – ‘alright, give me ninety-nine only’. But, the dream had already ended. Now, even if you contrive a million devices (upAya), nothing can happen. Neither there is any giver, nor any taker. Even if you close your eyes a million times, the broken dream will not return.

The meaning of ‘pramAda’ cannot be in line with the definition of Jains and Buddhists also, because, on the one, who is awakened, who has experienced empty mind, there cannot remain even a shadow of dream, stupor (mUrcchA) or drowsiness (tandrA). Neither its (pramAda) meaning can be according to that of Hindus – as a result of past actions. An awakened (jAgA) person comes to know that whatever had been happening through past many lives, are nothing but a dream. Till then, one was not awakened; therefore, it (result of past actions) might have been there; now that he has awakened, it is no longer there. Both (waking and dream) cannot be there simultaneously (sAth sAth).

Then (if it is so), it will be like the story of Mulla Nasruddin. He was working as a house servant. The master asked him – ‘Nasruddin, look outside, has it dawned?’ Nasruddin went outside and came back; he was about to go outside again with a lantern. The Master asked – ‘what are you doing?’ He responded – ‘it is very dark outside; it is not visible whether it has dawned or not; therefore, I am taking a lantern’. If it has dawned, then where is the darkness? And, how would you see (whether it has dawned or not) with a lantern? If it has dawned, that is all. To dawn, means that, there is no more darkness; the Sun has come up; darkness has gone.  After lighting a lamp in a dark room, can you search for the whereabouts of darkness? Can you stop the darkness from leaving the room – even by closing the door and securing with a guard – not to allow the darkness to leave the room? Even if you close every tiny hole in the room, is it possible for the darkness to remain there? The moment you light a lamp, there is no more darkness. (Lighted) lamp and darkness cannot remain together simultaneously. Light and darkness cannot remain together simultaneously.

 As soon as one awakes (from sleep), the dream is gone. No matter, how many dreams you have seen, in so many (past) lives – sometime, you were a lion, some other time, you were a sheep, some other time, you were a man, some other time, you were a horse, some other time, you were a sapling – all were dreams; all these were your beliefs (mAnyatA); you were none of these – you were only a witness; sometimes, you saw a horse, sometimes, you saw a tree, sometimes, you saw a man, sometimes, a woman – all these were the forms made (created) in the dream. Sometimes, you saw a thief, sometimes, you saw a monk, sometimes, you were seated peacefully, sometimes, you saw an impatient murderer – but, all these were dreams. The moment you wake up, in one stroke, all the dreams have come to end. Then, what kind of stupor (or result of actions of past lives) (pramAda) now? No.

prakRtyA SUnyacittO yaH pramOdAdbhAvabhAvanaH |

nidritO bOdhita iva kshINasaMsmaraNO hi saH || 14 : 1 || 122 ||

‘One who is, by nature, empty minded, but playfully (pramOda)......| Sometimes, you do certain things with your small child, playfully. You have a son; he wants to fight boxing (kuStI). The father is playing boxing with his son, knowing, fully well, that the child cannot win; yet, he allows himself to be beaten; he lies down suddenly, and the child sits on his (father’s) chest. Have you seen the thrill of the child! You are just playing, but your son is not playing; for him, it is real, that he has won. He will celebrate his victory - he had knocked him (his father) down. For him (child), it is a matter of great honour. You, yourself, have lied down – you allowed him to win; for you, it was a game.

I have heard that, a German thinker went to Japan. He was guest in a home. The host (mEzbAn) was an old man, about eighty years old. He told the guest that – ‘members of the family, are going to a marriage, in the family of a friend; would you like to come?’ He said – ‘surely; I came here only for that purpose – to study the Japanese traditions; I will not miss the opportunity’. He went there. Having seen the marriage, he was surprised – it was a toy (guDDA-guDDI) marriage, conducted by very small children; the elderly were participating in it. The marriage ceremonies were going on very solemnly (SAlIntA). He was a little astonished. World over, children play such games – toy marriage; but, here, even the elderly join in; then, there was a procession, and they (elderly) participated in that also. Therefore, he could not contain himself. On reaching home, he asked (the host) – ‘excuse me. But, what is the matter? It is alright for children; World over, children play such games; but, you – elderly – also participate in it!’ The host smiled, and said – ‘children are doing this, considering it (marriage) to be real; we do it playfully. Children are very happy; we should give them company. Someday, they will also awaken. Because we are also with them, it will look real to them’. Then, the old man said – ‘also, what you call (real) marriage – real bride and groom – is it anything more than a game? That is also a game. This is a game of children, and that is the game of grownups’.  Awakened person also can participate in the game. When paramAtmA Himself is participating in a game, then, awakened person also can participate in the game.

Bodhi Dharma was a great Buddhist mendicant (bhikshu); he was greatest (mahAnatam) after Buddha. When he went to China, the Emperor of China came to greet him. But, when he (Emperor) saw him, he was very surprised - Bodhi Dharma seemed to him insane. He (Bodhi Dharma) was keeping one footwear on his head, and another, wearing in the foot. The Emperor got a little worried – this is a matter of shame (FazIhat). The whole assembly of the Emperor was present; there were many guests and noblemen present. All of them were a little worried – ‘we are set to greet, what kind of a person? He seems to be insane’. But, Bodhi Dharma laughed out loudly. The Emperor asked – ‘what is this you are doing? Is your mind steady? Or, is it that, such a long journey from India to China, has made you mentally disturbed (vikshipta)? But, I heard that you are a greatest awakened person; what is this you are doing?’ Bodhi Dharma said – ‘I just wanted to find out, whether you are able to recognise a game as a game or not. Footwear is just footwear, whether it is on the head or in the foot – both are same. I just wanted to find out whether you are able to identify (pahcAn) me or not. You see me, not my action (kRtya). Do not get involved in my action, because I have gone beyond action. You just notice me. You are just noticing, that this person is coming with a footwear on his head. This head will roll down some day or other; thousands of people will trample on this head (after burial). And then, Bu (name of the Emperor), have you ever intended, to slap someone on the head with footwear, or not?’

Have you ever observed? Human psychology is very strange. When you show your respects (dedication) (SraddhA) to someone, you place your head on his footwear, at his feet. And when you get annoyed with someone, you slap his head with your footwear. The actual desire might be to trample on his head, but that is a little difficult – you can do it only when you are trained in a circus. Therefore, as a symbolism (pratIk), you slap his head with your footwear.

Bodhi Dharma said – ‘that is why, I have worn one footwear, and kept another on the head – to make you aware of yourself. Emperor Bu became more worried, because only the previous evening, there was an incident, wherein he beat his servant, on his head, with footwear. He (Emperor) became very disturbed; he was perspiring. He said – ‘Lord, did you get some clue? Did you come to know something? Please do not treat it as joke (vyang). Bodhi Dharma was playing a game – it was just a sport (lIlA), but it can be useful for children.

Another Buddhist mendicant went to Japan; he was wandering from village to village. His name was Hotheyi. He used to hang a bag on his shoulders; in that bag, he used to keep toys, sweets etc. When someone asks him about ‘dharma’, he used to give him a toy or sweet. The questioner would say – ‘are you considering us children?’ Hotheyi used to respond – ‘I am searching, I am not finding any adult (prauDh); all are engaged in games; children are children, but grownups are also children only – may be they are grownup age-wise, but verily children’. When a very sensible (samajhdAr) person asked Hotheyi, about the meaning of ‘dharma’, he dropped the bag on the ground. When the questioner asked him about ‘conduct (adoption) (AcaraNa) of dharma in the life (jIvan)’, he (Hotheyi) lifted up the bag, hung on his shoulders and proceeded. He said – ‘initially, renounce – that everything is useless (vyartha); then, playfully (khEl) carry everything on your head, because, these being useless, there is no meaning in their enjoyment; neither there is meaning in renunciation nor in enjoyment (bhOga); then, get associated (sammilit) with people in whichever place you are’. (Translator’s note – the name of mendicant – Hotheyi – is not traceable in the web.)

 There is a very famous story of Khalil Gibran (Lebanese writer). A magician came to a village. He chanted a spell and threw something into the (common) well of the village, saying – ‘whoever drinks water of this well, will become insane’. There were only two wells in the village – one in the house of the king, and the other in the village (common well). The whole village became insane, but the King and the minister were left out. The king was very happy, that he escaped the spell, otherwise, he also would have become insane. But, soon, his happiness changed to grief, because, the news spread in the whole village that the king is insane. It is but natural, because the whole village had become insane, and the king was left out; obviously, the king being a lone sane person, in the midst of insane, people of the whole village, considered the king to be indeed insane, something wrong with his mind. All the people were insane, including the soldiers (sipAhI), the commander (sEnA pati) and king’s personal body guard (rakshak). The king said to his minister – ‘this has become a problem; what is to be done now?’ By the evening, the whole population of the capital, assembled before the palace, and they demanded removal of the king – ‘we want a healthy king’. The King said (to his Minister) – ‘do something urgently; what should I do?’ The minister said – ‘Lord, there is only one option; go and drink water from that (common) well’. They went and drank the water of the common well. That night, the villagers celebrated – they danced – that the king has become healthy – indeed they (king and minister) also have become insane.

This World is that of insane – here everyone is in stupor (unsteady) (mUrcchit). Here, if an awakened person lives in your midst, he has to go according to your language; as he lives in your midst, he has to follow your rules and regulations (niyam). You hold your rules and regulations very seriously, but he (awakened person) follows them, playfully, sportingly.

‘One who is, by nature, empty minded, even when he feels objects of enjoyments, does so playfully (pramOda); and, even in sleep, remains like one who is awake’. Even when you find him asleep, do not consider him to be so (asleep). You are (verily) asleep, even when you are awake. Such a person (awakened), even while asleep, is (indeed) awake. That is why Krishna says in Gita – ‘yA niSA sarva bhUtAnAM tasyAM jAgarti saMyamI |’ (Chapter 2 : 69) What is night for everyone – when everyone goes to sleep – even then, a man of self-control (saMyamI) is awake. Even when he has gone to sleep along with you - so that he does not disturb your sleep – he is indeed awake; in his (some) interior world, his lamp is effulgent.

Janaka says – ‘that person, even though asleep, is similar to the one who is awake’. One thing we all know is that, though we all are awake, we are similar to those who are asleep; therefore, it could be possible to understand, at least intellectually, that the opposite of it might also be true. Your eyes are open, but you are not awake. Even a small thing could make you temperamental (mUrcchA). If someone pushes you down (dhakkA), you lose your temper; you run after him; get hold of him by neck – as if someone has pressed your button. You are like the electrical fan – like any electrical instrument; the moment someone presses the button, the fan starts rotating; the fan cannot say – ‘I do not feel like rotating now’; the fan is not its own master; it is just an instrument. When someone presses your button too – just a little abuse (gAlI) or pushed you down – you become angry; you are like an instrument; you are not awake (jAgrat) now.

 If someone abuses Buddha, he would have listened peacefully. He would have said – ‘very nice of you to have come; but, you are a little late; if you had come ten years earlier, I would have enjoyed (mazA), and given some joy to you also. You are a little late; I have stopped accepting abuse. You brought it (abuse) a little late; the season has passed away. Now, you take it back home; I feel pity on you; as I do not accept it, what will you do with it? Giving (abusing) is in your hands – you are master of it; but accepting is not in my hands (capacity). You abused me, but I do not take it; therefore, what will you do (with it)?’

Have you noticed – the moment someone abuses you, you feel like accepting it – does the thought of not accepting, ever come? No. The moment it is given, it has already reached you – not even a moment’s delay. It pierces you like an arrow. That very moment, you are enraged (lose your cool) (bEhOS), you become temperamental. In that mood, you may strike back, beat him, even murder him. It is not that you (actually) did it – you are enraged (in a stupor) (mUrcchit).  

When Akbar was going on a ride, someone was seen in the roof (of a house) shouting abuses. The soldiers got hold of him. Next day, he was produced before Akbar. Akbar asked him – ‘why were you shouting abuses? What is the reason? Why did you create such a ruckus (upadrava)?’ That person said – ‘excuse me, Lord; I have not done anything. I had consumed liquor; I was not in senses. If you punish me for that (abuses), you will earn bad name for punishing someone for another’s offence. You might punish me for consuming liquor, but please do not punish me for shouting abuses, because, I did not do it; I was not even aware of it. What you say must be true – that I abuses were coming out of me, but the liquor had got it out of me; I was not aware of anything. How can I abuse (anyone)?’ Akbar felt that the argument is plausible. He was let off, because, consuming liquor was not an offence.

That is why, small children and insane people cannot be tried in a court of law. If an insane person commits murder, and, if psychologists certify that he is insane, there is no meaning in trying him in a court of law. How to try any person who is not in his senses? He has done it unconsciously. But, if you observe keenly, whatever you are doing, is done impulsively (not in senses) (bEhOSI). The thief is not in his senses, but even the Magistrate is not in his senses. The thief is not in his senses, but the police constable who catches the thief, is also similarly not in his senses (unawares). Understand the meaning of ‘conscious’ and ‘unconscious’ correctly. Unconscious means that, you did not do it after determination (nirNaya), after due deliberation (vimarSa); you were not aware; you did not give due consideration to the entire situation; you did it unthinkingly (impulsively); it might have happened under duress (unavoidably) (majbUri); someone might have pressed your button, and it happened. You are not your own master. You can be made to do anything. If someone comes and heaps praises on you, you become overwhelmed; and then, anything can be got done by you.

Dale Carnegie (American writer) has written that he was doing insurance business in a village. There was a rich old woman, who had not taken insurance. Though every insurance agent was eager to get her insured, she was very angry with insurance agents; if and when some insurance agent approached her, she used to kick him out; she would not allow him come in. When Dale Carnegie reached the village, his friends challenged him to get the woman insured. He has written a famous book – ‘How to Win Friends and Influence People’. His friends told him – ‘it is something different to write a book on how to win friends, how to influence people; but, let us see whether you are able win over this old woman’. He said – ‘alright; let me try’.

The next day, he reached her house, but he did not go inside; he was roaming in a corner of the garden. The old woman was standing near her flower plants. Her rose flowers were famous throughout the country. Standing in the garden, he said to her – ‘surprising! I have never seen such flowers!’ She came near him, and asked – ‘do you love flowers? Come inside’. She was never allowing any insurance agent inside her home, but he was admirer of flowers. He went inside, and started praising her flowers. That was not any great flower, but he praised it sky high. The old woman was very impressed. She took him inside the house, and showed him many other things also. Thus, he used to visit her every day. One day, the old woman asked him – ‘you seem to be a very sensible person, and intelligent too. What is your opinion about insurance? Many insurance agents come here and ask me to take insurance’. He had not, so far, told her that he was also an insurance agent. He explained to her that, taking insurance is very good, and that one should get insured. She asked him – ‘if there is any insurance agent known to you, bring him in’. He said – ‘I am myself an insurance agent’.

He approached her very slowly, through flattery (khuSAmad). Many times, you also know that the other person is telling lies – you are aware of your own self; you have seen yourself in the mirror. When someone tells you – ‘what a beautiful figure!’, though you are aware of your figure, you tend to feel impressed by the other person. The other person is telling, what you want to hear – ‘such an intelligence! Such a talent! Such a character! Such a piety!’ You are aware, as to how much pious you are; but, when someone heaps praises, you feel tickled (gudgudI). No one, for that matter, tells such things without reason. Therefore, Carnegie has written – ‘if you want to make someone agree to something, then tell him such things, for which he cannot say ‘no’. Now, when someone praises your figure, how can you say ‘no’? All through, you were in search of such a person (to praise you); how can you say ‘no’? You say ‘yes’. When two or three times, he had said ‘yes’, then broach the subject for which, you fear that he would say ‘no’. After making one to say ‘yes’, three or four times, telling ‘yes’ becomes easy for him. He starts skidding in the path created by you. That is why it is called – ‘buttering’ (makkhan lagAnA), so that he starts skidding (rapaT), he starts gliding (phisal). Then, you can take him to any ditch (gaDDA), he will be agreeable to go to there. There is no need even to take him – he is ready to go all by himself.

If you abuse someone, if you make someone angry, that very moment, he becomes enraged, he is ignited. These things happen instantaneously; there is no scope for discrimination. (George) Gurdjieff (Russian philosopher) has said – ‘my father told me, at the time of his death – if someone abuses you, you tell him – ‘I need twenty-four hours; I will come after twenty-four hours, and give you response’’. Gurdjieff has said that, in his lifetime, no such occasion had arisen, to respond; twenty-four hours are enough. Either the matter has been understood – that the abuse was justified, or it is understood that the abuse is useless (rubbish) (vyartha); in either case, why should one respond? Either one has learnt about some deficiency in oneself, which the abuse has made you aware of, or stunned you, or wounded you, for which you are thankful. Alternatively, you understood that this man is insane; therefore, why should one lose his sanity after a mad man? Gurdjieff has said that this small piece of advice, which his father gave him, at the death bed, has changed his entire life. Asking for twenty-four hours for (response to) anger is a wonderful thing. Even twenty-four seconds are enough – twenty-four hours is too much. Anger can happen only instantaneously, because anger happens only in a state of unconsciousness (impulsively). In twenty-four hours, one gets so much of awareness (consciousness). In twenty-four hours, time passes and one will have awareness (awakening) (jAgRti).

That is why I say, if you want to do something good (auspicious) (Subha), do it immediately (tat-kshaNa); if you want to do something bad (inauspicious), wait for some time, hold on, say – ‘tomorrow, or day-after’, because, normally, dread is that, you postpone good things for tomorrow, and do bad things immediately. If you postpone good things for tomorrow, it (the opportunity) gets lost (gayA), because, good (auspicious) can happen only when profound (pragADh) feeling arises inside. Bad (inauspicious) happens only when one is afflicted with profound drowsiness (lethArgy) (tandrA). At that time (when you intend to do good), if you stop, that mood (state of mind) will go away. Similarly, if you wait (when you intend to do bad), even the profound drowsiness will pass off. Therefore, do good immediately; you can do bad any (other) time; you can always postpone it.

‘One who is, by nature, empty minded, but, feels objects of enjoyments playfully (pramOda), he is like one who is awake, even while asleep; that person is liberated (mukta) from the World’.

Poem of Acharya (?)

संयोग, वियोग, प्रतिक्रियाएं

नहीं है उनका अपना कोई अस्तित्व

संवेदना, मरीचिका पुदगल की

आत्मा का गुण निर्वेद है।

(Rough Translation – (Conjunction, disjunction, reaction – these do not have any existence of their own; perception is only a mirage of matter (pudgala); imperceptibility is the quality of Self.) (Translator’s note – ‘pudgala’ has a specific meaning in Jain tradition – it means ‘matter - the inert, non-conscious.)

AtmA is untouched by anything – it is untouchable (achUtI), chaste (pure) (kuMArI). Whatever play that is going on, all happen only at the level of matter (inert) (pudgala); everything is (happening) in the objects (padArtha). In the life of one, who awakens thus (to the reality) and perceives, a revolution takes place. After that, whatever he does, it is only sportively. If he speaks, it is sportively; if he walks, it is sportively. There remains nothing (in his life) which is imperative (obligatory) (anivArya). There is no compulsion whatsoever, in anything; there is no situation where he feels helpless (under duress) (asahAya).

Someone wanted to go from his friend’s house, but he (friend) was busy talking. Therefore, he said – ‘now, let me go; I have to go to my psychologist, and it is getting late’. That friend said – ‘why are you becoming worried, even if it gets late by ten or fifteen minutes?’ He said – ‘you do not know him (psychologist). If I do not reach in time, he will start his psycho-analysis even without me’ – compulsive (behaviour) (anivAryatA).

When I was a student in a University, my teacher was a Bengali. He was such a nice person; but, as often happens with philosophers (dArSanik), he was a freak (jhakkI). I was his lone student, because no one used to get enrolled in his class. But, I liked him. I came to know that, no one had come to his classes for three or four years. When I went, he told me – ‘look, understand one thing; ordinarily, I do not have any interest in students, that is why no student comes (to my class). It is nice that you have come, after many years; but, remember one thing – when I start talking (lecturing), I go on for hours; I do not keep track passage of time, nor (I know) when it will come to end. How to keep track of the end? How can you bring the clock to end? Whenever I miss out (cUk) something, then it comes to end. Therefore, sometimes, I speak for two hours, or even three hours. In between, if you have to go out – for bathroom or on some errand – you go quietly and come back quietly. I shall keep continuing (my lecture). Do not disturb me. Do not ask permission for going out. Do not disturb me in the middle.’ I was very surprised (to hear him). On the very first day, I wanted to find out, as to what happens. I quietly got out, but he continued to talk; I was listening, standing outside, near the window. There were none in the class, but he was continuing. Whatever he was talking, he continued with that. That was some compulsion. Slowly, when I became very close to him, I came to know that he was all alone throughout his life – unmarried, no friends; he made no acquaintances. He was habitual of speaking to himself; talking has become compulsive, a disease. He was not talking for anyone. Even when I am sitting (in the class), it became clear to me, that he was not talking for me; he had nothing to do with my presence. He can talk similarly, even to the table and chair also. I was just an excuse (nimitta); talking was compulsive.   

Ponder over this – if there are any compulsions in your life, then you are not free (mukta). If you cannot keep quiet, then you have become bound to words (Sabda), you have come under fetters (kArA) of words (speech). If you cannot speak, then, you have come under the fetters of silence (mauna); you are a slave of silence. One must become free in life, in (from) all directions, in all dimensions (AyAm), so that nothing is imperative. The activities of life go on; the purpose of performing those activities is, play (game) (sport) (pramOda). Then, there remains no compulsion (anivAryatA) for doing things – (that) if you do not do, you will get into trouble, you will become impatient (uncomfortable) (bEcain). It is alright, whether you do it or not. Doing and not doing are not serious (grave) (gambhIr) issues.

 

kva dhanAni kva mitrANi kva mE vishayadasyavaH |

kva SAstraM kva ca vijnAnaM yadA mE galitA spRhA || 14 : 2 || 123 ||

‘When my desire (longing) (spRhA) has perished (nashTa), then, for me, where is wealth, friends, robbers of sense objects (vishaya), scriptures (SAstra), and knowledge (jnAna)?’

Janaka is seated in the palace, he is the emperor; but, he says – ‘when my desires have perished, when there are no ambitions (AkAnkshA) or aspirations (abhIpsA), then, where is wealth, friends, robbers of sense objects, scriptures and knowledge?’

Try to understand this. It is easy to leave off (chOD) wealth; but, by doing so, wealth does not drop off. As you leave off wealth, you start earning some other wealth – wealth of merit (virtue) (puNya); that will become your asset (sampadA). Only when desires drop off, wealth get dropped. Then, even merit is not a wealth. When desire (spRhA) drops off, when past (residual) impressions (vAsanA) drop off, everything (else) drop off – neither there is any friend nor enemy. (Translator’s note – ‘vAsanA’ means desires and also past (residual) impressions. spRhA also means desires. As both words (spRhA and vAsanA) are given together, ‘vAsanA’ has been translated as ‘past impressions’. However, in the following paragraph, ‘vAsanA’ is used in the sense of ‘desires’.)

Whom you call a ‘friend’? One who is your associate (sahayOgI) for (in) (pursuit of) your desires (vAsanA), is your friend. Whom do you call your ‘enemy’? One who causes obstruction (bAdhA) in your pursuit of desires, one who causes obstruction in your expansion (vistAra), one who causes obstacles in your life – he is an enemy. One who helps you to climb up (sets up ladder) is a friend. And, what is your life? It is just a race for (in pursuit of) desires. That is why, there is a saying ‘a friend in need, is a friend indeed’. What is the meaning of ‘friend in need’? When there are any obstructions (obstacles) in the pursuit of desires, he helps you, he lends a helping hand. A friend is one who is there at the time of your need. What is that ‘need’ (want)? Desires (expectations) (kAmnA) are indeed the need.

Janaka says ‘when my desire has perished.......|’ yadA mE spRhA galitA..... | When my desires have perished - the race for desires, ambition for getting (things), to become someone, to achieve something, to obtain something, when such a state of mind has perished, when I have become happy with whosoever I am, whatsoever I am, when reality (tathya) has become the singular truth (satya) for me, when there remains no desire to become something else – then, kva dhanAni – what (where) is wealth? It is alright, if it (wealth) is there; it is alright, if it is not there also. A person who - even though a pauper – is bereft (SUnya) of desire, he is indeed very wealthy. Even without having friends, the whole World is friendly to him; for the one who has no desire, all – the trees, animals, birds – are his friends. Enmity arises from desire. For him, who has no desire, paramAtmA is his friend.

Notice that our whole educational system is for (oriented towards) desire (spRhA). A small child goes to school; we fill, in him, the poison of desire – ‘race ahead, come first!’ We tell our children – ‘have friendship (with all); do not have hostility (SatrutA)’. But we are indeed teaching him hostility; we tell him – ‘come first!’ There are thirty children (in a class); only one can come first; therefore, he is fighting against the other twenty nine. But, superficially, he deceives others of friendship. Where there is competition (spardhA), what kind of friendship can there be? He has hostility towards them, because they are obstacle (in coming first). This race keeps on progressing. Then we say – ‘this is your country, these are your relatives, this is your society, this is human race – love all of them!’ But, what kind of love is possible? Desire is working inside, the race is ensuing. While man is afraid of enemy, he is also afraid of those, who are his friends.

One day, when Mulla Nasruddin was praying after Namaz, I went to his house. He was praying – ‘O Lord! I will take care of my enemies; but, save me from my friends’. I liked it. It is very difficult to escape from friends. Who is a friend here!

Adolf Hitler never befriended anyone (in his life). He never gave, anyone, the opportunity of placing hands, on his shoulders. He never allowed anyone to come very close. No politician tolerates anyone coming too near him, because, the one who has come very close, is indeed dangerous. The one who has become number two, is indeed dangerous.

Mao Tse Tung never allowed anyone to become number two. You might be surprised – he caused the downfall (patan) of anyone who came very close to Mao. As soon as he came to know that someone is becoming number two, he caused his downfall. There is danger from number two. Once someone becomes number two, he would aspire to become number one. Therefore, the moment someone became number two, he caused his downfall, that very moment, before, he makes any effort to become number one. Therefore, all the important personalities who came close to Mao, fell down. Now, someone, a totally unimportant outsider, who never had any value, is occupying the chair of Mao. 

This, indeed, is very surprising, but all the politicians (rAjanItijna) do this. The more close someone comes, greater the danger they pose; they may strangle you – they can pull it (noose) any time. That is why no politician ever allows any subordinate to grow (rise) - they keep him away. He keeps reminding him (subordinate) his (true) status (hEsiyat) that – he can be removed, transferred. Politicians always keep shuffling the cabinet – changing (portfolios) from this to that. They never allow anyone to settle down; if someone settles down, he will create problems later on. That is why, they do not allow anyone to settle down. While someone is in the process of settling down, he remains dependent on you; as soon as he settles down, you become dependent on him. How (true) friendship is ever possible, in this World, till there is desire (longing)?

Janaka says – ‘There is no desire now; therefore, what wealth or friends? What kind of fear from robbers in the guise of sense objects?’ There is nothing here, which can be stolen. We have come to know that, whatever can be stolen, is indeed worthless (vyartha). But, while desires remain, even if people enter the world of righteous conduct (dharma), their erstwhile (earlier) World (saMsAr) would persist. I have heard –

नहीं थी कबीर की चादर में कहीं कोई गांठ

खुले थे चारों छोर, फिर भी संध्या— भोर

टटोलती रही भक्तों की भीड़ कि कहीं होगा

जरूर कहीं होगा चिंतामणि—रतन

नहीं तो बाबा काहे को करते इतना जतन!

कबीर ने कहा है न :

खूब जतन कर ओढी चदरिया, झीनी—झीनी बीनी

खूब जतन कर ओढ़ी चदरिया, ज्यों की त्यों धरि दीन्ही।

(Translator’s note – Rough translation – There was no knot (gANTh) anywhere in the upper garment of Kabir; all the four corners (extremities) (chOr) were open; even then, morning and evening, the devotee-crowd were groping (TaTOl) that, somewhere, there should be some wish-fulfilling-gem (cintAmaNi); otherwise, why should he be exercising so much care (towards upper garment). Kabir said – ‘No, I wear this garment – subtly and delicately woven – so that I can leave it as it is (intact) (unsullied)’. The last two lines are part of Kabir Bhajan - झीनी—झीनी बीनी चदरिया – please refer to the following link for the full bhajan -https://sujamusic.wordpress.com/2012/10/01/jheeni-jheeni-beeni-chadariya/  )

The devotees (disciples) would have thought – ‘Why Baba (Kabir) is wearing the upper garment (cAdar) with so much care (jatan)? It may, probably, mean that, he has tied (secured) something – some jewel (ratan) - in it (garment)’. Even when you enter the World of Righteousness (dharma), you do not leave off desires (spRhA); (in fact) you go there for the sake of desires only. That is why you go to temple, but, even then, do you find (dharma) there? You prostrate (sir paTak) before the idol of Gods, but does ever Lord manifest (pragaTa)? There is no place for Lord in the mind filled with desires. The mind bereft of desires is an empty (SUnya) mind – it is in a state of total absorption (samAdhisth). The Lord is splendid (seated) (rules) (virAjamAn) there. You will not be able extend that invitation (to the Lord) in the atmosphere ridden with the dirt and smoke of desires. And, one day, it will so happen that, the very things, you accumulated, by running the race of (for) desires, would laugh at you. One day, the wealth laughs at the rich, because one has to leave empty-handed. In an effort, to fill the coffers, throughout the life, you yourself remained empty. Your palace will make fun (ThiThOl) of you; your position (status) will make fun of you.

Poem of Acharya –

तब रोक न पाया मैं आंसू

जिसके पीछे पागल हो कर

मैं दौड़ा अपने जीवन भर

जब मृग—जल में परिवर्तित हो

मुझ पर मेरा अरमान हंसा,

जिसमें अपने प्राणों को भर

कर देना चाहा अजर— अमर

जब विस्मृति के पीछे छिपकर

मुझ पर मेरा मधु —गान हंसा;

मेरे पूजन— आराधन को

मेरे संपूर्ण समर्पण को

जब मेरी कमजोरी कह कर

मेरा पूजित पाषाण हंसा।

(Rough Translation - I could not hold back my tears; when my hopes (aspirations), after (in pursuit of) which I scrambled (raced), madly, throughout life, laughed at me, by becoming just a mirage; when my sweet song, in which I wanted to dedicate, forever, my whole life energy, laughed at me, by hiding behind my oblivion; when the idol I worship, laughed - at my worship, at my adoration, at my total surrender – alluding all these to be my weakness, I could not hold back my tears.)

One day, you will find that – nests made (basAyA) by you, laugh at you; houses constructed by you, make fun of you. The whole World will make fun of you, because, who has ever been able to reach the destination, by scrambling? Desire is a flawed scramble – a mirage. Efforts are made, but one does not derive any result, like someone trying to extract oil from sand. People get tired, reach end of life; everyone - small, big, poor, rich – is full of desires. It is not difficult for one to leave off wealth, and become poor; it is not very difficult to become pauper leaving off riches, because, it becomes clear, to one who has riches, that wealth is useless; therefore, he goes to the other extreme – he becomes poor. But, even then, desires continue.

I have heard a Jewish story. After a discourse by a religious preceptor, a man stood up and said – ‘when I hear your words, I become non-entity (nA kuch); when I came here, I had nothing; today I have millions of dollars; yet, when I hear your words, I become a non-entity. A second person stood up and said – ‘I too, when I came, did not have a penny in this country; today, I have billions of dollars; but, what my friend says is right; when I hear your words - your nectarine words – I, at once, become, like a void (SUnyavat), nothing remains; I am nothing in front of you; the real wealth is your wealth’. A third person stood up and said – ‘whatever both my friends said, is indeed true; when I came (here), I was nothing; now I have become a postman in the post-office; but, when I hear your words, I indeed become a void’. The first rich man looked at him (third) angrily; the second rich man said – ‘listen, who is making a claim of being a non-entity – a postman! You are indeed a non-entity; what kind of assertion (claim) (dAvA) you are making?’

After one has left off wealth, the desire (spRhA) of penury (nirdhanatA) arises in him - ‘who is a greater renunciate (tyAgI)?’ Who is a greater renunciate? Who is more humble (vinamra)? If you tell any humble monk – ‘I met a more humble person than you’, you can see, flames rising in his eyes – ‘more humble than me? Impossible’. Same competition, same scramble, same ego – there is no difference at all. Go and look a little, among the monks (sAdhu); you will be astonished – the same ego, the same scramble (dauD); no difference at all; the same conceit (akaD) – the name of conceit has changed – it is now called humility. Conceit is now called humility; the name of conceit has changed, but it (conceit) has not changed. Even when the rope is burnt, the twine (aiNThan) remains.

‘As my desire has vanished, where is wealth for me? Where are friends? Where are the robbers in the form sense objects? Where are scriptures and where is knowledge?’

This is a very unique statement. When the desire has gone, then there is no worry of even knowledge; otherwise, there is desire even in knowledge – ‘who knows more? Do you know more or do I know more?’

Have you observed? When you talk to people, every one of them, tries to show off their knowledge; because of that, disputes arise. No one is ready to accept that he knows less than you. Every one claims that he has more knowledge. No one is ready to accept that he is not knowledgeable. Knowledge enhances the ego. Knowledge is food for ego. But, when desire has gone, then what kind of knowledge or scriptures? Then, Quran, Bible, Vedas, Gita – all these are gone; all these are the scramble (race) of ego – very subtle scramble. Someone accumulates wealth, someone accumulates knowledge; but both of them have the craze to accumulate.

Have you seen in the schools and colleges? There are slogans (vacan) written. I went to the hermitage (ASrama) of an ascetic (sanyAsi). In the wall - behind where he (ascetic) was seated - there was a slogan written – ‘A wise (jnAnI) is worshipped everywhere’. I asked him – ‘having written the slogan, why are you sitting here? Is wise worshipped everywhere? One who has desire (AkAnkshA) for worship, is not at all wise. After the desire has gone, what difference does it make, whether one is worshipped or not? This is written for whose sake?’ Some people accumulate wealth; therefore, the rich are worshipped; the king is worshipped in his kingdom; and, wise is worshipped everywhere! There is no difference in all these; the meaning is same. Someone wants to be worshipped by becoming rich. But the wise tells – ‘you are not going to get any extra worship’. Someone wants to get worshipped by accumulating much wealth. But the wise tells – ‘you can be worshipped only in your own country, not in any other place; but wise is worshipped at all times, and at all places – wherever he goes, he is worshipped’. But there is desire for worship; there is a longing for worship. This is indeed a subtle race of the ego. One who is intent on acquiring (gathering) (sangraha) knowledge, is deprived (vancit) of it (knowledge), because, knowledge is inside you – it is not to be acquired from outside. Whatever comes from outside, that is not knowledge – it is borrowed (udhAr), rubbish, trash. Your precepts (SAstra) is inside you; do not haul (DhOnA) external (bAhar) precepts.

Poem of Acharya –

खड़े हैं दिग्भ्रमित से कब से कुछ प्रश्न

दुखतें हैं बेचारों के पांव

याद है इन्हें पूरब, पश्चिम, दक्षिण

भूल गए उत्तर का गांव।

प्रश्न तो तुम्हारे खड़े हैं जन्मों से,

उनके पैर भी दुखने लगे खड़े—खड़े।

याद है इन्हें पूरब, पश्चिम, दक्षिण

भूल गए उत्तर का गांव।

(Rough Translation – Standing bewildered, are some questions; feet (legs) of the poor fellows are weary; they remember East, West and South, but have forgotten the village of North (answer). Your questions are standing through many lives; their feet (legs) have become weary of standing; they remember East, West and South, but forgotten the village of North (answer). Translator’s note – Here the word ‘uttar’ is used as a pun.)

They have forgotten one place – village of North (answer). The answer is inside you; they go East, West, and South; but, they never go inside. The answer lies, wherefrom the question arose; go there itself.

A Zen Fakir, Bokoju, was speaking. In between, a man stood up and asked – ‘who am I? Please answer this’. Bokoju, said – ‘give me way’. Bokoju was a strong person. The crowd gave way; he proceeded towards that person. That person was afraid a little - whether he (Bokoju) will give response or bludgeon him – what will he do? He was having a heavy stick (sOTA) also in his hand. He reached near him; got hold of him by his collar, lifted up his stick, and said – ‘close your eyes, and get into that place, from where the question arose; otherwise, here is the stick’. In his fright, that person closed his eyes; maybe, his thought-process stopped, for a moment, in the fright. Sometimes, during very difficult moments, thoughts cease. If someone places a dagger, on your chest, all of a sudden, all the thoughts cease, because, thoughts require facility (scope) (suvidhA); in such a situation, where is the scope for thought? Can there be thoughts during such difficult situations? (Imagine) you are driving a car; suddenly, a car comes in front of you; there is a chance of an accident - it seems almost certain that there is no escape; then, thoughts cease. Thoughts happen, only when there is comfort and facilities. In such times of danger, when there is a threat of death, how can there be thoughts?

He (Bokoju) was standing in front with stick; he was a stout monk – he could even thrash him. That poor person stood aghast; for a moment, all his thoughts ceased. As soon as the thoughts ceased, there was glow (AbhA), exuberance (mastI) in (on) his face; he was swinging (DOl). That Fakir said – ‘now, open your eyes and speak’. He said – ‘it is astonishing; you reached me there, inside me, where I had never visited. I was enquiring everywhere, as to who am I. Surprisingly, I was asking others – ‘who am I? The answer for the question – ‘who am I?’ – can be found only within myself; it is very gracious of you to have lifted up the stick’.

In regard to Zen Fakirs, it is said that, sometimes, they throw down the practitioners (sAdhak), and mount on their chest. In regard to this Bokoju, there is a story. When he speaks, he used to lift up one finger – to indicate non-duality (advaita). Therefore, there used to be joke among his disciples. There was a big group of disciples – about five hundred odd monks (disciples) were there; it was a big hermitage. There was also a small child, who was doing service – bringing water etc; he had also learnt the mood (bhAva) posture (mudrA). If someone tells him something, he also would lift one finger and give response; this had become a joke. The child was standing behind, and Bokoju was explaining something. When Bokoju lifted up one finger, that child also lifted one finger, as a joke. Bokoju looked back, and he cut off the finger of the child, with a dagger (churA). This would seem to be a cruel deed. The child felt a terrible shock (sadmA) - cutting off the finger, (causing) such a terrible pain, as if an arrow has pierced. In that moment, he was in a state of bewilderment. He never thought of such a thing – unexpected (ansOcA); but, it all happened in a moment. He, in that young age, reached his interior, and became totally absorbed (samAdhistha). Therefore, one cannot see, such incidents of great preceptors (sadguru), superficially. Cutting of a finger does not seem to be very appropriate for a saint-ascetic. But, then, who is to determine? If we observe whatever happened, then, it was a gracious act of Bokoju – to cut off the finger. Probably, another occasion might never come; probably, the child would have died without attaining wisdom. That child attained great wisdom. He was a great preceptor in his own time, and he used to show his cut finger and say – ‘it was a great grace of my guru, great compassion (anukampA)! In just a single shock, the thoughts ceased – in a blow (jhaTkA).

‘When my desire has vanished, then where is wealth for me? Where are friends, where are thieves in the form of sense objects? Where are precepts (SAstra), and where is knowledge?’

Everything is inside – wealth is inside, precepts are inside and even knowledge. Till the time you keep gathering trash, keep collecting information, you will remain ignorant (ajnAnI). Precepts cannot awaken you; you keep hauling the burden of precepts, but you will not shine with these; your inner lamp will not be lighted by these. Probably, this is the reason why the lamp is not lighted. I notice the interiors of a lot of people; their lamp is shrouded (dabA) – by Veda for some, by Quran for some, or by Bible for some; and, it (lamp) is (almost) extinguished (marA). But they have safeguarded them - Veda, Quran, Bible; they are holding on to them tightly, to their chest, so that they (precepts) should not get lost. Someone is dying because of being Hindu, someone being Mussalman, someone being Jain. Knowledge is neither Hindu, nor Mussalman, nor Jain. Whatever knowledge is Hindu or Mussalman or Jain, is not knowledge at all. Knowledge is beholding (darSan) your nature (svabhAva). It is hidden inside you. There is no need to go anywhere, in search of it. (Translator’s note – the word ‘darSan’ has the general meaning of ‘philosophy’. But, in the present context, it does not seem to be appropriate. Therefore, it has been translated as ‘behold’.)

Poem of Acharya –

उतर कर गहरे में बन गया तट

तल ऊपर उद्वेलित लहरें, नीचे शांत जल

छूट गये शंख—सीप, विदुम दीप

हाथ लगे मुक्ता फल

As you get deeper and deeper, the fruit of liberation is attained.

आकाश का मौन ही ध्वनि है।

ध्वनि की गति ही शब्द है

शब्द की रति ही स्वर है

स्वर की यति ही भास्वर है

भास्वर की प्रतीति ही ईश्वर है।

(Rough Translation – Sound (dhvani) is the silence of space; word (Sabda) is the motion (gati) of sound; the musical notes (svara) is the joy (rati) of word; the radiance (bhAsvara) is the pause (yati) of musical notes (svara); Lord (ISvara) is the clear perception (pratIti) of the radiance.)

The silence of space (sky) (AkASa) – get hold of that silence. Like the silence of space, which is outside, similarly, there is silence of space inside also. Like space is outside, it is also inside. The sound is the silence of space. We call that sound as OMkAr, nAda, anAhata nAda (unstruck sound). The silence of space is sound – listen to that sound. (Above poem repeated here.)

Silence getting denser (saghana) and denser, becomes the Lord (ISvara). There are words (Sabda) in the precepts (SAstra); silence is in oneself (svayam). If at all you read precepts, read in between lines (pankti), read the empty space between words. If you want to read precepts, there is a nice book with Sufis – a blank book; nothing is written in it; read that. There is no need to search for it; bring a blank book from anywhere, keep it with you, and read it. Seeing the blank pages, probably, you might also become a blank page. In that blankness (emptiness) (khAlIpan), is the experience of Lord.

 

vijnAtE sAkshipurushE paramAtmani cESvarE |

nairASyE bandhamOkshE ca na cintA muktayE mama || 14 : 3 || 124 ||

‘Having known (realising) the Witnessing Self (sAkshi-purusha), the Supreme Self (paramAtmA), the Lord (ISvara), desire-freedom and bondage-freedom, I am not worried about liberation at all’.

It is said that, if one realises the Witnessing Self, he has realised the Supreme Self, he has realised the Lord. Once Witnessing Self is realised, one becomes free from desires; he comes to know (what is) bondage and liberation. Once Witnessing Self is realised, bondage-liberation is also recognised (identified) (pahcAn) - that bondage was an illusion, and liberation is also an illusion (bhrAnti). If bondage itself was an illusion, then, liberation should also be an illusion. If we were never bound, then, what is the meaning of liberation? In the night, you saw a dream; you were imprisoned, you were in handcuffs and your feet were shackled. On waking up, in the morning, you realised that it was just a dream. Then, would you (still) say that you got out of the jail, you got rid of handcuffs and shackles? These were never there.

‘On recognising bondage – liberation, I do not even worry about liberation (mukti)’. What kind of worry now? Remember, initially, people remain busy in the Worldly worries; then, somehow, when they get rid of worldly worries, another worry takes hold; but worry does not go away. Now, worry of liberation (mOksha) gets hold of them – how to become liberated; how to attain liberation. Due to these worries, one is not able to attain liberation. With a worried mind, troubled mind, shaky mind, one is not able to behold the Lord (prabhu); (it happens) only when all the worries go away.

That is why I say – leave off even the worry of liberation; liberation will take care of itself. Do not even search for paramAtmA – He will search you out. Please sit down. Now, do not search anything; in every search, there is a desire (hope) (ASA); in every hope, disappointment (nirASA) lies hidden. In every search, there is the egotism of success and the pain of failure. In every search, ‘future’ (bhavishya) comes in, and your connection (association) with the present (vartamAn) is lost. Whatever is happening, it is now and here – in the present – howsoever you are. Janaka says – ‘howsoever you are, be seated, remain calm; see whatever is happening; become a witness’. 

vijnAtE sAkshipurushE paramAtmani cESvarE | - You can know Lord (ISvara), and also paramAtmA, because your state of witness(ing) is the nugget (AMSa) of the Lord; the Witness inside you, is the beam (kiraN) of the Lord. But, people keep going from one disease to another. One’s fascination (mOha) with disease is such that, he is never able to get rid of disease.

Poem of Acharya -

शूल तो जैसे विरह वैसे मिलन में

थी मुझे घेरे बनी जो कल निराशा

आज आशंका बनी, कैसा तमाशा!

एक से हैं एक बढ़ कर पर चुभन में

शूल तो जैसे विरह वैसे मिलन में

स्वप्न में उलझा हुआ रहता सदा मन

एक ही उसका मुझे मालूम कारण

विश्व सपना सच नहीं करता किसी का

प्यार से प्रिय, जी नहीं भरता किसी का।

Initially, one is in love with Worldly things; after he becomes fed up of these, it develops into love for other-world (paralOka).

प्यार से प्रिय, जी नहीं भरता किसी का

शूल तो जैसे विरह वैसे मिलन में |

Initially, you want to get something, therefore, there is tension (parESAnI); even after getting these, there is tension. I have heard – a man went to a mental asylum (pAgal khAnA). In one cell, there was a man, who was beating his head with his own hands; he was keeping a picture in his hand. He (visitor) asked – ‘what happened to this man?’ The superintendent replied – ‘he wanted to marry a woman, whose picture he is holding in his hands; he could not get her; therefore, he has become insane, in that distress’. In the opposite cell, another man – insane – was there. He was breaking his head against the rods? (sInkhcOn), he was tearing his hair. He (visitor) asked – ‘what happened to this man?’ That superintendent said – ‘don’t ask me that. He married that woman; therefore, he became insane’. One person could not get that woman, therefore, he became insane; another one got her, and that is why he became insane.

Mulla Nasruddin was in love with a woman. He said to her – ‘my love! Will you marry me?’ He was hoping that she would refuse – he was an experienced person; but, (now) he got tricked. She, immediately, agreed. Then, he became dull (udAsI) and there was total silence. The woman kept quiet for some time, and then asked him, as to why he is not saying anything. Mulla said – ‘there is nothing left to tell; now whatever is to happen, I am to undergo that; I have made a mistake.’

शूल तो जैसे विरह वैसे मिलन में | (Rough translation – As there is grief in separation, so is it in union also.) Poor man is weeping, because he does not have wealth. Rich man is weeping, because he has wealth; now, what to do? One who is not famous, is weeping. One who is famous, is also weeping.

Yesterday, an English film actor (abhinEtA) took sanyAs. He was a famous film actor; then, what is the problem? There is one kind of suffering (when not famous) – when you are passing by, no one recognises you, no one salutes (wishes) you; there is mental pain, that you are nobody. Neither there are any photos in the newspapers, nor there is any news in the radio, nor your face is seen in the television. No one knows you; it makes no difference whether you are there or not. One day, you will meet death, and no one will even come to know; maybe, there would be no one, even to weep for you; no one will ever remember you. One day, when you die, you will die as if you were not there (alive) at all; it will make no difference. Therefore, one suffers because of this; one wants to become famous, so that the World would come to know, who you are. Then, man becomes famous; then there is trouble (musIbat). If you get out, there is trouble; wherever you go, you are surrounded by people. Now, man thinks that this has become a great nuisance. (He thinks) if it could be possible to be alone – be lonely, if I could go to such a place, where no one recognises, where I can be all by myself. People are watching you everywhere – whether you passing by, or you are seated somewhere, or you are standing.

You can understand the problems of a film actor. Wherever he goes, there is melee (dhakkE-mukkE); one gets disturbed. The World has recognised him, but this very recognition, has created problems – one is in a state of suspense. An obscure person wants to become famous; but, famous man wants that, somehow, people should forget him – leave him all by himself, leave him alone. Try to understand the problems of that person, who comes from England, after having becoming famous, and then, leaving everything behind. The difficulty is that, if a person fails, it is a problem; if he succeeds, it is also a problem. If you slip here, you fall into the well (kuA), and if you slip there, you fall into the ditch (khAyI). One does not know how to manage, because, for managing oneself, in the middle, one needs a greater wakefulness (jAgarUktA).

It is a problem if one indulges in enjoyments or if renounces everything. I observe here that, the enjoyer is also suffering, he is weeping. Someone has the madness of eating too much; therefore he is suffering; his body gets tired, it (body) keeps bloating; there is pain in the stomach – this problem, that problem. You go to Jain monks and see them; they also have problems. He has problem because of fasting (upavAs) - they do not know the middle ground. It is as if, one does not know what is moderation (samyak) in eating – either eat too much or do not eat at all; (similar to) either only breathe in or only breathe out. Is this some method? Then, it will create problems.

The Sutra of Janaka is that of moderation (samyaktva), equilibrium (santulan). Witnessing-Self (sAkshI-purusha) means – remaining in between these dualities (dvandva) – neither here nor there; no choice; neither renunciation nor enjoyment; whatever comes, do it naturally (sahaja); let things happen, the way they are happening; whatever happens (comes of its own), do it sportingly (pramOda), joyfully (praphullatA); do it for the sake of one’s own happiness, and then forget it. (Translator’s note – ‘samyaktva’ is an important concept in Jain tradition; it means ‘right approach’.)

  

antarvikalpaSUnyasya bahiH svacchandacAriNaH |

bhrAntasyEva daSAstAstAstAdRSA Eva jAnatE || 14 : 4 || 125 ||

‘One who is devoid (SUnya) of doubts (alternatives) (uncertainties) (vikalpa) inside (internally), and who is (looks) like a deluded (bhrAnta) person outside (externally), such a spontaneously behaving person’s (svacchanda-cArI) varying (bhinna) conditions (states) (daSA) can be understood only by persons of similar condition (daSA)’. This Sutra is very difficult; try to understand. ‘one who is devoid of doubts (alternatives) (uncertainties) inside (internally)....’ – in whom, there are no thoughts, whatsoever; there are no choices – this way or that way; there is no determination (nirNaya); who is just a void inside, who sees, who is just a witness. ‘.....and who is (looks) like a deluded person outside (externally).....’ – such a person will look externally, like any deluded person, because, he also will have food, if he feels hunger; if his body is tired, he will lie down, and go to sleep. Externally, what kind of difference could there be, between you and him? There will be no difference.

If you go to Buddha, and check him externally, what difference will be there? He will look deluded like you. When it hot, wouldn’t he also get up and sit under shade, like you? If thorn pricks, wouldn’t he also remove it, like you? If he feels thirsty, wouldn’t Buddha also drink water, like you? If he feels hunger, he will go begging alms. If it is night, he will go to sleep. If you check him externally, what difference will there be, between you and him? There will be no difference at all. Like deluded you are, Buddha also, will also look similar (deluded).

Janaka says - ‘One who is devoid (SUnya) of doubts (alternatives) (uncertainties) (vikalpa) inside (internally), and who is (looks) like a deluded (bhrAnta) person outside (externally), such a spontaneously behaving person’s (svacchanda-cArI) varying (bhinna) conditions (states) (daSA) can be understood only by persons of similar condition (daSA)’. If you want to understand Buddha, there is no method of knowing him from outside, unless your condition (daSA) also becomes like that of him, unless you also attain Buddha-hood (buddhatva) and begin to look through internally. Externally, he is like you in everything. He is also made up of bone-flesh-marrow only. He also has similar bodily needs like you. The body (of Buddha) will also wear away (jIrNa), become tatters (SIrNa), old age will come, and he also will die.

Do not come under false notions. Do not think that Buddha is different from you. People claim so (that Buddha is different), but Buddha did not make any such claim; his disciples made the claim, because, they wanted to prove that Buddha is different from you. (They claimed that) you are just pebble – stone (kankaD – patthar) and he is diamond – pearl (hIrE – mOtI). But even diamond – pearl are also pebble – stone only. Surely, there is difference, but it is internal, not external. Externally, everything is similar – like you are. One who tries to show external differences, is under deception like you. There is no question of showing external differences at all. You will be able see the internal difference, when there is a little illumination in your inside also.

Ponder over this statement -

antarvikalpaSUnyasya bahiH svacchandacAriNaH |

bhrAntasyEva daSAstAstAstAdRSA Eva jAnatE ||

Only he, who attains a similar state (condition) (daSA), will come to know. If you become Krishna, then Gita can be understood; if you become Buddha, then Dhammapad can be understood; if you become Mohammed, then, Quran can be understood. Otherwise, you may learn Quran by rote (kaNThastha), but nothing will happen (come out of it). The understanding of (his – Mohammed’s) internal state (condition) of consciousness, can begin to dawn on you, only through your own experience (of it - consciousness).

Only he (she), who has loved, can understand the internal state of his (her) beloved, by just looking at her (him). One who has never loved, how will he understand Majnu? He will consider Majnu to be mentally deranged; he will throw stones at Majnu; he will say – ‘you are a crack (mentally deranged)’. But, one who has loved, can understand Majnu.

One who has tasted, the delight (rasa) of devotion (bhakti), at any time, can understand Meera. Do not ask him, about Meera, who has never tasted the delight of devotion. Do not ask (Sigmund) Freud about Meera; otherwise, you will be slandered (maligned) (FazIhat) – even Meera will be slandered. Freud has not commented on Meera, because he does not know anything about her. But whatever he said, about (Mother) Teresa – a Western woman saint – analogous (paryAvAcI) to Meera – might be equally applicable to Meera also. Teresa said – ‘I am your spouse (vadhU), Christ’; Freud says – ‘spouse! I am married to You! You are my husband! I am your wife! – this is sexuality, sensuality (kAmuktA); something is wrong.’

A Jew’s daughter became a nun (sAdhvI). The Jew were very angry, because, she became a Christian, and on the top of it, a nun. He never saw her face again. After three years, suddenly, there was a call from the seminary (ASram) of the nuns – ‘your daughter has died. How would you like her to be buried? What to do?’ He said – ‘I have heard that Christian nuns say that they are spouses of Christ. Is it true?’ The head of the seminary said – ‘naturally; it is true; nuns are the spouses of Christ; they are His wives; we have left everything unto him; He is our only husband’. Then, that Jew said – ‘then, do one thing; ask my son-in-law; ask Christ what to do. Why are you asking me? Ask my son-in-law’.

Freud would have said – ‘this is sensuality - suppressed’. Freud understands only one thing – suppressed sensuality. He has never seen a higher form for love. He has always performed psychiatric treatment of those, who are mentally ill, diseased; he has diagnosed mental illness. That is his language, his understanding. It is good that he did not come across Kabir’s statement – ‘I am the bride (dulhaniyA) of Ram’; otherwise, he would have said – ‘he is homo-sexual. If a woman says that, she is bride, it is still alright, we can forgive. But, what happened to Kabir, when he says so. This is the limit. Freud would have surely said – ‘this is very serious. This is more serious than Meera’s. Being a man, bride! Are you sane?’

This is not the method of understanding Kabir. There is one such state (of mind), only one such place, where paramAtmA remains the only male, and all the devotees become feminine (straiNa). Man and woman, at the body level, is one thing; but, at the level of consciousness, it is a different thing. Therefore, Kabir is right – ‘I am the bride of Ram!’ At the level of consciousness, paramAtmA is the giver and we are the receivers; it is like, man is the giver, and the woman is the receiver – recipient (grAhak), womb (garbha). Man gives, and woman receives, accepts. Similarly, at that (consciousness) level, paramAtmA gives, and the devotee accepts, receives. Devotee becomes the form of womb; paramAtmA enters his womb.

But, you will understand this, only if it had happened in your life at some time, only if, at some moment, the beam (ray) (kiraN) of paramAtmA had descended in your darkness (andhakAr). Then, you will come to know the meaning of – ‘I am the bride of Ram’. If it had not happened, you will derive only such meaning which you are capable of. Your meaning is your meaning only. Your meaning cannot be greater than you. How can it ever be? One cannot even expect so.   

bhrAntasyEva daSAstAstAstAdRSA Eva jAnatE | - Whatever one is, whatever one’s state (condition) (daSA) is, one knows only that much. You are deluded; you know that your body needs food, your body is eager (Atur) for sexual enjoyment, your body is thirsty. You sleep in the night, get up in the morning, and proceed with your activities. You see Buddha also in the same light. You should know only this much – that there is no awakening inside you, (inner) lamp is not yet lit; there is only darkness inside you. How can you believe (mAn) when Buddha says – ‘lamp is lit inside me’? Kabir says – ‘inside me, thousands (hazAr hazAr) of Suns have descended’. How can you believe it?

When you close your eyes, it is nothing but darkness; if your eyes are open, at least, a little illumination is seen. You are familiar with external darkness; you have not yet seen the inner illumination; the inner eyes have not yet opened; the inner eye is still blind; there is only darkness is – extreme darkness. How can you believe that thousands of Suns are aglow? You only know that, inside, there are only thoughts, past impressions (desires) (vAsanA); cogitation (UhApOha) is going on there; thoughts are racing – a crowd of thoughts.

English thinker David Hume says – ‘whenever I go inside, I do not find anything other than thoughts there. But, all these wise (jnAnI) say that soul (Self) (AtmA) can be found there; excepting for thoughts, nothing is found there.’ Who can convince him as to who found the thoughts? One who has found thoughts, is not thought (himself). He says – ‘when I go inside, excepting for thoughts, I find nothing there’. Then, one thing is sure – that you are, other than the thoughts; you are different; you notice that, thoughts are going on there. But, no one seems to have apprised Hume. He has written – ‘whether Socrates says or Upanishads say, that there is Self, but, there is nothing but thoughts – I have experimented (prayOga)’. But, who has seen it? Who has known, that there are only thoughts? You go inside a room; coming back from there, you say that you found nothing there; it is full of furniture. But you did go inside the room; having come back, you say that nothing, other than furniture, is found there. Therefore, it is certain that you went inside, and you are not the furniture. You went inside the room, and saw that it is full of furniture. One thing is sure, that you are the observer; chair does not see another chair; wall does not see another wall. You are the viewer (observer) (drashTA). Whatever your state (condition) is, your experience is only that much.

‘One who is devoid (SUnya) of doubts (alternatives) (uncertainties) (vikalpa) inside (internally), and who is (looks) like a deluded (bhrAnta) person outside (externally), such a spontaneously behaving person’s (svacchanda-cArI) varying (bhinna) conditions (states) (daSA) can be understood only by persons of similar condition (daSA)’.

This word ‘svacchandacArI’ is to be understood. This is a very special word. ‘svacchanda’ means, one who has attained (perceived) (upalabdha) his natural (inherent) (svabhAva) wish (will). Whatever meaning you have heard for this word, is not correct. You think that the meaning of ‘svacchanda’ is ‘one who has violated all the rules (laws) (niyam) etc – one who does not respect propriety (decorum) (maryAdA-hIn), one who is corrupt (bhrashTa)’. But, ponder over the word ‘svacchanda’. This word means – ‘one who has attained (perceived) his own (inherent) (svayam) wish (will), one who knows only one wish (will), that which is natural (inherent) (svabhAva), one who functions according to his nature. ‘sahaja’ (innate) has the meaning of ‘svacchanda’; ‘svacchanda’ means ‘sva-sphUrta’. ‘svacchandatA’ is higher than independence (svatantra). People, often, think that ‘independence’ (svatantratA) is a lofty concept (idea), and ‘svacchandatA’ to be a lower concept; (they think) ‘svacchandatA to be a modification (vikRti). But ‘svacchandatA” is of a lofty concept. (Translator’s note – the word ‘sva-sphUrta’ has not been further explained here. In my opinion, this might mean ‘self-evident’.)

There are three kinds of states (conditions) (sthiti) – paratantra – which means ‘one who functions in accordance with (hisAb) the wishes of (obeys) other(s), one who is directed by others. ‘para’ ‘tantra’ – whose control (tantra) is with the other. If you say ‘get up’, he gets up; if you say ‘sit down’, he sits down. ‘svatantra’ means – ‘one who has his own control’ - if he wants to get up, he does as intended (yOjanA); it he wants to sit down, he does as intended; one who has his own methods in (styles of) life, who has his own (self) discipline (order) (anuSAsan). ‘svacchanda’ means – one who gets up neither as per your wish, nor even as per his own wish; he gets up if paramAtmA makes him get up; if paramAtmA makes him sit down, he sits down. Neither he is bothered (Fikra) about you (your wish), nor he is bothered about his own wish; neither he expects any external command, nor makes his own internal provision (intazAm) for functioning – he does not make any plan (yOjanA) at all; he does not make any arrangement at all; whatever happens naturally (sahaja), howsoever it happens (he just lets it happen).

Janaka says – ‘whatever happens, I let it happen; whatever paramAtmA makes me do, I do it.’ The meaning of ‘svacchanda’ is – one who has become so aligned with (oriented towards) (lIn) his nature, that there is no need for any plan (intent); every moment, whatever is the outcome, in response to any given situation, that indeed, is the outcome; if there is no outcome, that is also so. Neither he looks back and regrets, nor plans anything for the future. Only he, who lives, in the present moment, in a holistic (integrated) manner (samagrIbhUta bhAva), is ‘svacchanda’. How will you recognise a holistic person (svacchandacArI)? It is impossible until you start humming (gungunA), in your interior, holistic (integrated) (svacchanda) song (tune) (gIta), until the flower of your total absorption (samAdhi) blossoms.   

Poem of Acharya –

कथ्य का प्रेय अकथ

पंथ का ध्येय अपथ

All the efforts (cEshTA), to speak, are about that, which cannot be spoken of – kathya kA prEya akatha. It seems paradoxical (ulTA); but all the efforts made, to speak, are about that, for speaking of which, there is no method – panth kA dhyEya apath. And all the paths (cults) (creeds) (panth) are there, so that, some day, such a time would come, when there will remain no path (cult) (creed) – pathless (apatha). One who adheres to pathless (path), is svacchanda. After that, there is no path (mArga), there is no cult (patha) – pathless path. Man adopts (adheres) all the paths, so that, some day, he becomes free of all paths. 

वर्ष नव, हर्ष नव, जीवन—उत्कर्ष नव

नव उमंग, नव तरंग, जीवन का नव प्रसंग

नवल चाल, नवल राह, जीवन का नव प्रवाह

गीत नवल, प्रीत नवल, जीवन की रीति नवल

जीवन की नीति नवल, जीवन की जीत नवल!

After that, every moment, everything is new. For him, who lives holistically (pathlessly), nothing is old (purAnA), because, the past (atIta) is gone, and the future (bhavishya) has not yet come – only this present moment is there. He who is (lives) in the present moment, he indeed is (lives); whatever is not there, is not there. There is no regret for things not done; there is no competition (spardhA), no desire (spRhA), no expectations (ambitions) (aspirations) (AkAnkshA) for him. An awakened (jAgrata) person looks on, as a witness (sAkshI), like a mirror (darpaNa); he does not become doer (kartA). The flow (pravAha) of actions come, they pass by - just like reflections (pratibimba) made in the mirror. Even the dirtiest person cannot make the mirror dirty. You cannot say – ‘look, this dirty person – a low-born (untouchable) (SUdra) – has passed by; therefore, the mirror has become dirty, because the shadow of the low-born has fallen on the mirror’. The mirror always remains pure (svaccha); the mirror does not become dirty because of reflections (formed thereon). The witness (sAkshI) is always pure (svaccha). We have been calling such a state (condition) (avasthA) as the ‘state of parama-haMsa’. Like a swan (haMsa) – white (dhavala), pure (svaccha) – roaming in the (Lake) Mansarovar - similarly, witness parama-haMsa remains in the Ocean of Mind.

Poem of Acharya –

अमल धवल गिरि के शिखरों पर

बादल को घिरते देखा है!

छोटे छोटे मोती जैसे

अतिशय शीतल वारि—कणों को

मानसरोवर के उन स्वर्णिम

कमलों पर गिरते देखा है!

तुंग हिमाचल के कंधों पर

छोटी—बड़ी कई झीलों के

श्यामल शीतल अमल सलिल में

समतल देशों से आ— आ कर

पावस की उमस से आकुल

तिक्त—मधुर विषतंतु खोजते

हंसों को तिरते देखा है!

Like the swans (haMsa) – pure and white - come flying from far flung lands, reach Mansarovar, and keep roaming in the lake, similar is the state (condition) of witness. The body is the dock (ghAT), mind is the lake (sarOvar), and that witness–swan is the parama-haMsa.

The parama-haMsa is splendid (shining) (seated) (virAjamAn) in your interior. You can meet Him if you awaken; there is no other way to meet Him. And, the one, who has met (got) Him, got everything. And, the one who could not get (to) the state of parama-haMsa, no matter whatever he gets, all that is just a waste.

Hari OM Tatsat.