Pravachan 39 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 19 Nov 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/7Qysz

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-39/

(Pravachan No 38 is a Question and Answer session. All even numbered pravachans are Q&A sessions. Therefore, these have been left out for the time being – these will be taken up after completion of all expositions of Ashtavakra Gita)

ashTAvakra uvAca |

yathAtathOpadESEna kRtArthaH sattvabuddhimAn |

AjIvamapi jijnAsuH parastatra vimuhyati || 15 : 1 || 126 ||

 

mOkshO vishayavairasyaM bandhO vaishayikO rasaH |

EtAvadEva vijnAnaM yathEcchasi tathA kuru || 15 : 2 || 127 ||

 

vAgmiprAjnamahOdyOgaM janaM mUkajaDAlasam |

karOti tattvabOdhO(a)yamatastyaktO bubhukshubhiH || 15 : 3 || 128 ||

 

na tvaM dEhO na tE dEhO bhOktA kartA na vA bhavAn |

cidrUpO(a)si sadA sAkshI nirapEkshaH sukhaM cara || 15 : 4 || 129 ||

 

rAgadvEshau manOdharmau na manastE kadAcana |

nirvikalpO(a)si bOdhAtmA nirvikAraH sukhaM cara || 15 : 5 || 130 ||

 

sarvabhUtEshu cAtmAnaM sarvabhUtAni cAtmani |

vijnAya nirahaMkArO nirmamastvaM sukhI bhava || 15 : 6 || 131 ||

 

viSvaM sphurati yatrEdaM tarangA iva sAgarE |

tattvamEva na sandEhaScinmUrtE vijvarO bhava || 15 : 7 || 132 ||

 

अष्टावक्र उवाच ।

यथातथोपदेशेन कृतार्थः सत्त्वबुद्धिमान् ।

आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति ।। 15 : 1 ।। 126 ||

 

मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः ।

एतावदेव विज्ञानं यथेच्छसि तथा कुरु ।। 15 : 2 ।। 127 ||

 

वाग्मिप्राज्ञमहोद्योगं जनं मूकजडालसम् ।

करोति तत्त्वबोधोऽयमतस्त्यक्तो बुभुक्षुभिः ।। 15 : 3 ।। 128 ||

 

न त्वं देहो न ते देहो भोक्ता कर्ता न वा भवान् ।

चिद्रूपोऽसि सदा साक्षी निरपेक्षः सुखं चर ।। 15 : 4 ।। 129 ||

 

रागद्वेषौ मनोधर्मौ न मनस्ते कदाचन ।

निर्विकल्पोऽसि बोधात्मा निर्विकारः सुखं चर ।। 15 : 5 ।। 130 ||

 

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।

विज्ञाय निरहंकारो निर्ममस्त्वं सुखी भव ।। 15 : 6 ।। 131 ||

 

विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।

तत्त्वमेव न सन्देहश्चिन्मूर्ते विज्वरो भव ।। 15 : 7 ।। 132 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 15 (1 – 7); but, according to the transcript of the Pravachan, all these are given sequentially (126 – 132) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

Eastern scriptures (precepts) (holy books) (SAstra) are like the waves of the ocean – wave after wave, all similar looking; ocean is never tired (of generating them). When, for the first time, translation of Eastern scriptures was undertaken in the West, the issue on which Western thinkers were concerned is, that there is a great (deal of) repetition (punarukti) in them. The same thing is told again and again – with a little difference, in different words; the same truth is revealed (disclosed) (udghATit) again and again. The way of writing of the West is different - it is written briefly (sankshipta), told just once; then, it is not repeated. The way of East is totally different, because East has learnt that, it is not about the one who says; it is the question of listener. The listener lacks awareness (he is in stupor) (bEhOS); it is not sure whether, even if repeated again and again, he will understand or not; if he does so (understands) well and good; but, it is more likely that, he would miss out (cUk) even after telling repeatedly. This truth is so profound (baDA) that it is not understood by telling once; it is, sometimes, not understood even after telling a thousand times.

Then, it is said that a good teacher is one, who keeps in mind, the last (weakest) student in the class. All sorts of students are there in a class – first rung (kOTI), middle rung, bottom rung; there are those who have high intelligence (buddhi) quotient (ank), and there are others whose intelligence is very weak. A good teacher is one who speaks, keeping in mind, the weakest student in the class; if he (teacher) keeps in mind the best student of the class, then, only he will understand – the remaining (twenty nine) students will be left out. If he keeps in mind the weakest student, then, all the thirty students will be able to understand. Even when the Eastern scriptures speak of the Supreme Truth (parama satya), it is done, keeping in mind the weakest (last) only. That is why, there is a lot of repetition – again and again the same thing is told. Do not be worried about this. And, the repetition is not a total repetition; in every repetition, there is some fresh (new) glimpse (look) (jhalak) of Truth.

Sit on the shore of the ocean, and watch – waves come; all look alike. But, if you pay attention, no wave is similar to another wave. If you observe closely, every wave has its own signature (hastAkshar), its own style (Dhang), its own rhythm (laya), its own shape (rUpa), its own individuality (abhivyakti). No two waves are similar – like no two persons’ thumb impressions are similar. If you see superficially, thumbs of all look similar, but if you see carefully, with a microscope (khurdbIn), you come to know, that they are different.

In the Ashtavakra Gita, you find that there is repetition, again and again, in many places; then, understand that you do not have a microscope. In one sense, it is a repetition, because the Truth is but one only. To say the same Truth again and again, say it day and night, would be repetition only. Have you listened to classical (SAstrIya) music? Similar kind of repetition is there. Classical musician, keeps repeating the same line. But for the one, who knows classical music, who has taste in (for) classical music, he (musician) repeats it (line) (pankti) again and again, but, (each time) in a different manner; each time, (repetition) is on different parts (of the line); the line is same, but the emphasis (jOr) changes; the undulations (utAr caDAv) of gamut (svara) change. But the one who has no knowledge of undulations of gamut, who has no idea of ascending (ArOhaNa) and descending (avarOhaNa) (of notes), would say – ‘what is it that you (musician) keep repeating, and that too for hours....!’

The matter is same, yet, it is not same. Scriptures are (like) classical music. The matter is same, yet, it is not same. All waves looks similar, because you have not paid attention; otherwise, you will find something new, in every wave. The Truth is new as well as old – it is ancient (purAtana), eternal (sanAtana), and ever fresh (nit nUtan). Truth is paradoxical (virOdhAbhAs). If you wonder as to why Ashtavakra keeps repeating the same, again and again, then, you have missed out; (in fact) he is highlighting (ubhAr) a new phase (aspect) (pahlU). Keep this in mind, that all your education has happened according to Western methods. Now, even East is (no longer) East; East is no longer there – there is West and West only. Your education system is determined by (from) the West. Therefore, even a person of the East considers that there is repetition. But, earlier, the method of education in the East was different.

The whole life style of the East is cyclic (circular) (vartul), like the rotating wheel (cAk) of the vehicle. The life style of the West is not circular – it is linear (rEkhA-baddha), like, when you draw a straight line, it keeps continuing (as a straight line) forever. But is never possible – there is no straight line at all. If you had studied the Geometry of Euclid, and you have not studied anything beyond that, you might agree with the West. But, a new geometry has come into being in the West – non-Euclidian. Euclidean Geometry says that a line can be drawn straight. But the new Geometry says that no line is ever straight. It (new Geometry) conforms to Eastern point of view. This Earth is spherical; if you draw any line on the Earth, and if you keep drawing it, that will become circular. You draw a line in a small piece of paper; therefore, you think that the line is straight. You keep drawing the line on and on, and one day, you will find that the line has become circular. There can be nothing straight on this Earth. The Earth is spherical; all the activities (gatividhi) of life are circular. You see that summer comes, rains come, winter comes, and then summer comes again – the wheel is rotating. The stars are rotating in the sky – the Sun is rotating – morning-evening; the moon rotates; childhood, youth, old-age – you see all rotating – the wheel rotates.

Everything in the life is circular. Therefore, the statements of Eastern scriptures are also circular (in nature) – it is very much in accordance (anukUl) with the life; the same wheel rotates again, even if the ground is new. You are seated (travelling) in a bullock cart; the wheel keeps rotating, but the ground is new (different). If you see only the wheel, you might say – ‘what kind of repetition is this?’ But if you look all around, the trees, on both the sides, have changed; the dust (dhUl) of the Earth has changed; sometimes the path was rocky (pathrIlA), sometimes, it is even (samAna); the Sun has changed – it was evening, and it has become night, moon and stars have risen. If you keep looking at the wheel only, it just keeps rotating; but, if you pay attention to the whole expanse (vistAra), the wheel is where it was; but, everything is becoming fresh. Remember this; otherwise, if you think that there is repetition, man will stop listening; he keeps listening, and then says - ‘it is alright, I know this’.

First Sutra -

yathAtathOpadESEna kRtArthaH sattvabuddhimAn |

AjIvamapi jijnAsuH parastatra vimuhyati || 15 : 1 || 126 ||

‘A person with a pure (sattva) intellect, even with just a little (yathA tathA) teaching (initiation) (upadESa), becomes accomplished (kRtArtha); a person whose intellect is impure (asat), even after a life-long pursuit of knowledge (jijnAsA), attains only delusion (remains deluded) (remains fascinated by knowledge)’.

‘One who has, even a little awakened intellect (buddhi), becomes (fully) awakened even with a little teaching (initiation) (upadESa) – even a little knock works; in the case of one, whose intellect is asleep, even if you keep knocking at it, a million times, he turns to the other side (change position) (karvaT lEnA), and goes to sleep again’.

A person came to Buddha, in the morning. He prostrated at the feet of Buddha, and said – ‘please do not convey (anything) to me through words – I have accumulated a lot of words; I have studied all scriptures – please convey to me in the void (SUnya), in silence (maun); I shall understand; please trust me’. Buddha looked at him carefully, and closed his eyes, sitting down quietly. That person also closed his eyes, sitting down quietly. The disciples of Buddha were very surprised about the happenings. Firstly, his question was very strange (ajIb) – ‘please convey without words, and trust me; I am very familiar with scriptures; please give me message, in silence (quietude) (niHSabda); I have heard all that is worthy of hearing; I have studied all that is worthy of studying; but, it seems that, whatever is worthy of knowing, is beyond both (hearing and studying); please awaken me; I have not come seeking knowledge (jnAna); I have come seeking alms (bhikshA) of awakening’. One, his question was strange; then Buddha looking at him quietly and then closing eyes; then, that person also closing his eyes – all these appeared to them (disciples) very secretive (rahasya-pUrNa). It was not appropriate for them (disciples) to talk in between. The silent conversation went on for about an hour or so; in total silence, some transference (devolution) (hastAntaraNa) took place – some give and take happened. That person, while seated, started smiling, with closed eyes; there was a glow on his face. He bowed and saluted Buddha, thanked him, and said – ‘very gracious of you; I got whatever I wanted to acquire’. And, then, he left.

Ananda (a disciple) asked Buddha – ‘what is the matter? What happened between both of you? All of us have remained just blank (kOrE kE kOrE). Our hold is up to words only; our reach is up to words only. What happened in quietude? We have remained just deaf (baharE) (unable to hear the conversation). Please tell us something – tell us in words’. Buddha said – ‘Anand, in your youth, you were a famous horse-rider, you were a warrior. Have you seen difference between horses? There are some horses, which hardly move even after heavy beating – they are called ‘mules’ (khaccar); there are some, the moment you give one beating, they start moving; there are some, which do not give any room for beating – it is enough to lash the whip (to make them move); there are some others, with whom, you do not even have to whiplash – the moment it (horse) sees whip in your hand, it becomes ready (to move). Enough has been said; this much of indication is sufficient. And, Anand, you might have seen some horses – you being a great horse-rider – for which, it is sufficient to see even the shadow of whip – not necessarily whip itself. This person (referring to the incident) was such a horse; for him, just the shadow of the whip was enough.

The meaning of pure intellect (mind) (sattva buddhi) is – one who is prepared (tatpar) to understand (the Truth) without words, one who is ready to understand the Truth directly, one who does not try to evade (learning) (AnA-kAnI), one who does not look here and there, one who looks straight at (beholds) the Truth – he is of pure intellect (minded). How does the process (prakriyA) of beholding the Truth (sat) arise? How does man become pure minded? Do not be disappointed (udAs) that one cannot help it, if one is not pure minded? If you are pure minded, you would (immediately) understand; if one is not pure minded, what to do? Those who elucidated (vyAkhyA) the scriptures, have created such an impression that, paramAtmA has created two kinds of people – pure minded and impure minded. Therefore, the fault lies with paramAtmA; how can anyone help it? If you are not pure minded, what can you do? What is in one’s capacity? You have become dependent (para-tantra). No, I want to demolish (tOD) this delusion (bhrAnti). There is nothing providential (dEngiyA) about pure minded and impure minded. You do not come (into being) either with pure mind or with impure mind. Purity of mind, either arises or it does not arise, based on the experiences (anubhava) of this World. (I suggest that) you take into consideration my elucidation (explanation) (vyAkhyA). My explanation of ‘pure minded’ is – a person who goes through the experiences of the World, who does not want to escape from the Worldly experiences, who accepts (svIkAr) the fact of life (reality) (things as they exist) (tathya), who confronts (faces) (sAkshAtkAr) that reality (fact of life) – that person, slowly and steadily, becomes eligible (hakdAr) for knowing the Truth. By confronting the reality (fact of life), the right (adhikAr) to evidentiate (manifest) (confront) (sAkshAtkar) Truth (satya) arises. His mind (intellect) becomes pure minded. (Translator’s note – The word ‘dEngiya’ is not found in the web. From the context, it seems to mean ‘bestowal’ or ‘providential’.)

Understand the difference – a youth comes to me and says – ‘please save (bacAnA) me from (the clutches of) sex impulse (desire) (kAma-vAsanA)’. He (as yet) has no experience of sex; he is still unripe; he has not even known (that – sex); he is talking of getting rid of sex impulse; he must have learnt it from someone – it is borrowed (udhAr) (knowledge); he has heard some holy man’s speech – some holy man must have sung praises of (observing) abstinence (brahmacarya); he is very eager (greedy) (lObha) for that; his mind is full of eagerness for observing abstinence; he has accepted it just through argument (tark) only. But, experience cannot be witness for him – he does not have the experience. It has become acceptable to his mind; he has understood it – like arithmetic (gaNita), but, his mind (intellect) bears no witness to his experience. He has not, as yet, experienced the fact of life (reality) (tathya). If he makes efforts to adhere to practice of abstinence, even if he adopts a thousand means, he will not be able achieve the state of observance of abstinence (brahmacarya). He does not at all have the purity of mind to understand (about) the observance of abstinence.

There is a person, who has not yet run (the race of life) in the World, and he is tired, even before running; he says – ‘save me from this mad race (ApA-dhApI), but he has no experience of the mad race. He has just heard the words of others – he has heard the words of those who have become tired. Those who are (indeed) tired, have the experience. This person has not become tired, yet. Now, he is full of energy; his World of great ambitions (mahatvaAkAnkshA) is yet to open (before him), but he wants to stop (prevent) it. He can stop (prevent) it by making effort, but it will become an impediment (avarOdha) in his life. Only through experience, a person attains purity.

That is why I say – if there is sex desire in your mind, do not run away from it too early; do not run away in unripe condition (kaccE). When the fruit ripens, it falls down of its own. Then the fruit attains purity (satva). If you forcibly (jabardastI) pluck an unripe fruit, it gets spoiled (saDEgA), and the tree also will be injured, because you have to make a forcible attempt (to pluck). If the fruit is ripened, there is fragrance (sugandh) – that also will not be there (in an unripe fruit); there will also be no taste in it – it will be bitter and sour (tikta); it needs the tree now. The tree releases the fruit (from itself) only when it sees that all its (fruit) needs have been fulfilled – whatever the fruit is to get (from the tree) have been obtained, all the juice has been obtained; then, it becomes meaningless to keep the fruit attached to the tree. This fruit has become accomplished (kRtArtha), and the time for its journey has come; now the tree will release it, take leave of it (fruit); now, it can feed the juice to some other needy (yet to ripe) fruit, so that another unripe fruit can ripen.

The meaning I give for ‘sattva buddhi’ (pure minded) is – if your life style (SailI) emerges from your life’s experiences itself, then, you will attain (upalabdha) purity (sattva); when a person who has attained purity comes to listen, he understands that very moment – no whip, even a shadow of the whip is enough. That horse, which has never seen a whip, and on which, no one ever rode (savAr), which has never been whipped, which has no experience of the pain of whipping, that horse is not going to move with the shadow of the whip; it will not move even by whipping – perhaps, it might become more adamant by whipping. That, which is not within one’s experience, cannot be harmonised (samarasatA) with life.

‘A person with a pure (sattva) intellect (mind), even with just a little (yathA tathA) teaching (initiation) (upadESa), becomes accomplished (kRtArtha)’. ‘A little’ (casual) (jaisE taisE) – sattva buddhimAn yathA-tathOpadESEna......| If he receives even a little teaching (upadESa) – if even a link (nugget) (kaDI) of Buddha’s teaching is grasped (pakaD), it is enough. If one gets the sight (glimpse) (audience) (darSan) of Buddha, it is enough. If one gets the opportunity of walking together, with an awakened (jAgrat) person, for an hour or so, it is enough. But it becomes enough, only when it (link) coincides (corresponds) (mEl baithnA) with one’s experience in life.

If you take little children to the place where Buddha is seated, there will be no effect (pariNAma) on them – they may not even notice him. Probably, they may laugh and joke – ‘what this person is doing sitting under a tree? Do something! Why is he seated, closing his eyes?’ Little children might still enjoy a little, because he would seem a little odd, but nothing more than joy. There is no scope for arising of curiosity (inquisitiveness) (jijnAsA) to ask some question, because they do not, as yet, have any questions in (about) life; the life has not yet become a problem (samasyA); they have not yet got entangled in life; the flow of life has not yet commenced; they have not experienced any difficulty in life; they have not experienced any pain in life; no thorn has, as yet, pricked them. Therefore, what is there to ask? What is there to know?

But, one who is matured in the life, who is tired of life, who has gone through the experiences of life, who has seen the futility (vyartha) of life, who has recognised the sapless (asAr) nature of life, who has seen the ashes (things lying waste) (rAkh), he will understand the words of Buddha. For understanding each and everything, proper and appropriate time should come; otherwise, nothing is understood. If even a beautiful painting of (Vincent) Von Gogh is placed before you, and, if you do not have any taste for paintings, probably, you may not even notice it. If someone sings a delightful song, and, if you do not have any experience in it (music), if no lute music plays in your heart (life breath) (prANa), then, nothing will happen to you. Only that thing can happen to you, for which there is preparation inside you. When there is a nectarine shower of words outside, and, if it accords with your preparation, then, there begins an unprecedented (apUrva) experience (perception) (apprehension) (anubhUti).

yathA-tathOpadESEna.......| Even with some casual (jaisE-taisE) fall of droplets in one’s hands, he gets the notion (idea) (patA) of the ocean; that person becomes accomplished (kRtArtha). The word ‘kRtArtha’ is a beautiful word. The meaning of ‘kRtArtha’ is – by just listening, not only the meaning (artha) in (of) the life is revealed (pragaTa), but, both meaning and action (effect) (kRti) result (phalit). At times, it happens that, hearing something, you get transformed (badal) – then, you have become accomplished (kRtArtha); the moment you hear, you get transformed, as if, you heard something, which you have not so far heard, but you were getting ready (taiyAr) for it (hearing) – there was a need for someone to associate (jOD) the word; someone associated the word, and you became accomplished. After hearing, you have to do nothing more – it (accomplishment) happens even in the process of hearing. This is the condition of an excellent (SrEshTatam) seeker (sAdhaka) – a pure minded seeker. Such a person, having seen Buddha or Mahavira or Krishna or Ashtavakra, does not ask – ‘Revered Sir, I have understood your statement; but, how to carry it out (karEn)?’ If it has been understood, the matter ends there; there is no need to ask the method of accomplishing it.

I have shown you – ‘this is the door; whenever you go out, exit through it; this is the wall; do not (try to) exit through it; otherwise, you will break your head’. You would say – ‘I have understood; but my mind likes to go (exit) through the wall only; how should I save myself? My mind is not inclined (utsuk) to exit through the door; what to do?’ Then, it means that you have not understood; you have only grasped intellectually; it has not reached your heart (life breath) (prANa); you were not (yet) agreeable to it. Now, you visualise door in the wall; that is why you think of going through the wall. For one who has dashed against the wall many a times, the moment it (the door) is shown - told about it, the moment it is heard - he gets the wisdom (knowledge) (bOdha). He has become accomplished. He will not ask – ‘how to do?’ He would say – ‘till now, some link was missing, and you have completed it; the song (gIt) has been tuned properly; there no obstacle any more’.

‘A person with a pure (sattva) intellect (mind), even with just a little (yathA tathA) teaching (initiation) (upadESa), becomes accomplished (kRtArtha); a person whose intellect (mind) is impure (asat), even after a life-long pursuit of knowledge (jijnAsA), attains only delusion (remains deluded) (remains fascinated by knowledge)’.

 It is very surprising that, while a pure minded person becomes free (mukta) through knowledge (jnAna) - knowledge brings liberation - the impure minded does not get liberated; on the other hand, he falls in the delusion (fascination) (mOha) of knowledge itself. Like this only, people have become settled as Hindu, as Mussalman, as Christian. They do not become liberated through Jesus; they remain, having made Jesus, a bondage; now, they have hand-cuffed Jesus. Rama did not bring them liberation (chuTkArA); Rama was indeed bringing them liberation, but you do not want become liberated. Therefore, you hand-cuff Rama, and remain contented as Hindu. Some remain contented (baiTh gayE) as Jain, some as Buddhist. They should have become Buddha, but remained contented as Buddhist. If they become Buddha, they would have been liberated; if one becomes Buddhist, then the words (Sabda), doctrines (siddhAnta), and (holy) scriptures (SAstra) have indeed become a snare (jAl). Now, you will fight (laDO), slash (kATO), beat (pITO), kill (mArO), argue (tarka) – dispute (vivAd); you will try to prove that you only are right, and the other is wrong. But, fragrance will not emanate from your life, you cannot become the proof (pramANa) of Truth (satya). You will be disputing, arguing. You will say – ‘our scriptures are right; one gets liberation through these’. But, you, yourself will be the proof of not becoming liberated. This indeed is very astonishing – if your scriptures bring liberation, then you should have become liberated.

A Christian Missionary came to meet me. He had read my statements about Jesus; he, probably, thought – ‘this person is a Christian; even if not Christian, he must be, one who loves Christ (IsA)’. Therefore, he came to meet me, and said – ‘what is stopping you from becoming a Christian? If you love Christ so much, why don’t you become a Christian?’ I told him – ‘I have become Christ myself; only they become Christian, who could not become Christ’. He was a little astonished; probably, he got a little hurt. He said – ‘this can never happen; Christ can be just one only’. Then, I said – ‘are you left with the opportunity of becoming just a carbon copy? Can’t you become the original (mUl)? Would you remain as ‘borrowed’ (udhAr) only? Will you be only a Christian – that is, a carbon copy?’ If you cannot become Christ, then, keep worshipping Christ! If you cannot become Buddha, then, keep worshipping Buddha! But, all the efforts (cEshTA) of Christ had been – that you should become Christ. And all efforts of Buddha is – that you attain Buddha-hood.

He was a nice person – a gentleman, as often Christian Missionaries are. He was taking leave of me like a gentleman. He said – ‘still, you are doing a good work; at least you are reaching the name of Christ (to people); this is the job we are also doing’. He was doing the job of converting tribals of Bastar as Christians. I asked him – ‘looking at you, I do not get the impression (proof) that Christ was right; looking at you, I get the impression that you are very well educated (su-Sikshit), you are a gentleman, you are well-versed in (holy) scriptures - you have studied them well; but, looking at you, one does not get the proof (impression) that Christ is right. You are busy converting others, but have you yourself changed?’ You know what he said to me, then? He said – ‘what is the need for me to change? I have left it on (at the discretion of) Christ; He is the one who gives liberation – (He is the) Liberator! He will change me. When I am taken before paramAtmA, on the Day of Judgement (kayAmat), He will be my witness – that he (I) was doing His work.’ I told him – ‘you are doing His work, but, you can do His work, only when you become like Him. There is no other method of doing His work. If you sing or hum a beautiful song in a dissonant (discordant) (bEsurI) voice, it will be futile; your tune (rAga) and your tone (sur) should also be similarly beautiful. Then, even if you speak ordinary words, they will be musical (gEyatA), they will be metrical (chand). You are involved in the effort of liberating others. Christ will liberate you, and you are liberating others. Are you now liberated or not?’ He was an honest person. He said – ‘now I am not liberated; now I am also like any other person with problems (jhanjhaT).’ Then, I said – ‘at least do this much - become a proof of being liberated through love for Christ. Then, those who have taste (love for Christ) will come to you for conversion. There will be no need for you to go to each village and each house for conversion of people. What will happen by just increasing the population of Christians?’ But, that is what exactly happening. Mussalman is holding on to his Quran, Hindu is holding on to his Gita. Gita, through which one can attain liberation, has been made it into a prison. You are using your holy scriptures like bricks.

‘A person whose intellect (mind) is impure (asat), even after a life-long pursuit of knowledge (jijnAsA), attains only delusion (remains deluded) (remains fascinated by knowledge)’. That is why, I call him ‘righteous’ (dhArmik), who does not belong to any sect (tradition) (denomination) (sampradAya), who is free from all sects, and even all doctrines (siddhAnta), who is spontaneous (svacchand) – who has got hold of his own metre (chand), who lives by his inner song (gIt), who lives by (in accordance with) paramAtmA’s voice, resonating (gUnj) inside him, who has no outside support. One who has no outside support, gets paramAtmA’s support.

It is natural, that a person who is full of impurities (asat), falls into delusion (mOha), because, he is, in fact, not yet fit for knowledge (jnAna). A person was running after wealth; it was his desire to accumulate (wealth) – there is a kind of security in accumulating. In between, he returns back from the race for wealth. This person will, now, go for accumulating knowledge – the race for accumulating does not cease. He returns back from wealth, midway; his notion of accumulation, remained as yet, incomplete (adhUrA); he will fulfil it elsewhere; now he will start accumulating knowledge. This person was in politics, and he used to say – ‘my party is the only party which can provide happiness (sukh) and peace (SAnti) to the nation’. He did not get into it (politics) fully – if he had gotten fully into it (politics), he would have realised the futility (asAr) of it; but, he returned back midway – came back unripe (half-baked) (adha-kaccA). He associated (aligned) himself with some religion (religious activity) – he became a Hindu. Now, he says – ‘Hindu religion is the only religion in the World, which can bring liberation. This, indeed, is politics – not religion. This person returned back incomplete.

From wherever you return back incomplete, its shadow (chAyA) would remain cast on you, and that shadow would continue to deform (vikRt) your life. Therefore, understand one thing carefully – do not return back from anywhere unripe. Even experience of sin is essential, otherwise, merit (puNya) will not accrue (arise). And, experience of the World is essential, that is – one has to undergo the pain of the World; one has to pass through fire ordeal. Through that only, pure gold (kundan) shines forth. Through that only, your gold (svarNa) will get purified. Therefore, do not hurry; one who is in a hurry, will get into difficulties. He will belong neither here (house) (ghar) nor there (dock) (ghAT); he will become washer-man’s donkey – neither belongs to the World nor to paramAtmA.

I have seen most of the people in that condition – they ride two boats (simultaneously). They think that they will manage (carry on with) (samhAl) the World a little, because their minds are not yet rid (chUTA) of the World; they also think of managing paramAtmA a little, because they are in the grip of fear - since childhood, they have been frightened. Greed (lObha) also has been inculcated (in them) – greed of heaven (svarga). But, fear of hell (nark) is also holding on to them; such a dilemma (DAvADOl)! Leave off this dilemma. If you want to become free of the World, then, get down totally into the darkness of the World; experience the World earnestly and consciously (with full awareness) (hOS-pUrvak). That very awareness will tell you, completely (Atyantik), that the World is indeed a dream. After that, purity of mind will arise in you. Conviction (pratIti) of World being a dream, is indeed the conviction (pratIti) of purity of mind. Then, you are ready to know the Truth. Once the World is ascertained (siddha) to be a dream, through your own experience, then even a trivial word of true preceptor (sadguru) will startle (caunkA) you; it will make you accomplished (kRtArtha). Otherwise, even till the last moment, one remains embroiled in, whatever he is stuck (aTkA).

Poem of Acharya –

सबल जब दिवसात काले

वेणु वन से घर मुझे लौटालना हो।

तब गले में डाल कर प्रश्वास पाश कठोर

मुझको खींचना मत।

You might have seen - when, at the dusk, the cowherd tries to bring the cows back from the jungle (after grazing), they do not want to come. The green grass is still alluring, and the jungle is calling them (cows).

मुक्त धरती और मुक्त आकाश में

अभिमत विचरने

स्वेच्छया बहने पवन में, श्वास लेने

स्वर्णिमा तप में नहाने

नील—नील तरंगिणी में पैठने, तृष्णा बुझाने

और तरु के सघन शीतल छाहरे में

अर्धमीलित नेत्र बैठे स्वप्न रचने के सुखों से

फेरना मुंह कठिन होगा।

सुखद लगता दुख संकट कष्ट भी गत।

If your mind is, as yet, not full (adhUrA), unsatiated, if it is stuck in anything, if there is still some delight in the dream – if it seems that there may be some truth in it, if the sapless nature (asAr) of things is not yet revealed – if it seems that there is still some substance hidden behind it, (if it occurs that) so many people are running the race for (after) wealth, position, but, how come, I am returning back! – then, one begins to doubt (himself) that, when so many people are (still) in the race, maybe there are right! (Translator’s note – this passage of Acharya seems to be incomplete. It seems that this is an amplification of what has been said earlier about the person stuck in the World with unfulfilled desires, who is unripe and, not yet ready for the Truth.)

A woman got into a bus; she gave eight anna coin (now fifty paise) to the conductor (for ticket). The conductor looked at the coin carefully, and said – ‘this is counterfeit’. The woman looked at the coin – looked again after adjusting the spectacles – and said – ‘this cannot be counterfeit’. The conductor asked her for proof that it cannot be counterfeit. She said – ‘it is embossed (written) there ‘1900’; it is in currency for the past seventy-six years; if it is counterfeit, can it be in currency for seventy-six years?’

The World (samsAr) is going on; if it is false (jhUThA), would it be going on for infinite (ananta) amount of time? Will infinite number of people go on (living)? Everyone is running the race. Whoever hears the saints? Saints are like those who are mentally deranged – who would listen to them? There is one odd saint, amongst the crores of people, who says – ‘the World is a dream (sapnA)’. Should we listen to him or to those crores of people? One person can be wrong, but will crores of people be wrong? This is the straight-forward argument – it is very clear that, crores of people cannot be wrong. And, in the days of democracy, crores of people cannot be wrong at all. This person is bent on proving (siddha) the Truth, as opposed to crores of people! When public opinion matters, numbers only determine what the Truth is. An individual cannot determine as to what the Truth is – only the crowd determines. The Truth is determined by counting the heads, by raising the hands.

Now, if you make Buddha stand for election, he would lose deposit. Who would listen to him? The words they speak – don’t know, to which imaginary World, these pertain! Now, imagination seems to be truth; that is why, truth would look like imagination. Therefore, returning back looks difficult. And, we have even developed, sort of affinity (dOsti) towards the miseries, and we have become accustomed to living in their midst.

Have you observed? If you are suffering from any disease for a long period – two to four years – then, you do not like come out of it – even if you are coaxed a lot. Even disease is a sort of comfort (sukh); you are (always) lying in the bed; you keep all in a state of fear (awe) (rOb); there is no need to go for job, not even to the shop; wife is pressing your feet – who never did it earlier – (in fact) she had the expectation of getting her legs pressed, but she is pressing now; children listen to you – they do not shout, they go out of the room softly, that father is ill; friends come to see you; you get the sympathy of all; all are showering love; all of a sudden, you have become a very important person.

Physicians say that, a person, after having remained ill for two to four years, even if the disease gets cured, the mind derives pleasure in remaining ill. It is difficult to remain ill for long periods; it is dangerous, because, even if the disease is cured, if the mind derives pleasure in it (disease), then the body cannot get cured. After that, you will keep on inventing newer diseases; you develop vested interest (nyasta svArth) in the disease. Even illness gives us comfort – there is comfort even in misery (grief). After having remained ill for a long period, it seems that illness is your acquaintance – at least you are not alone – suffering is there; there is something to talk about.

A woman went to a doctor – a famous (great) surgeon – and said – ‘do some operation for (on) me – any operation’. He (doctor) asked – ‘what happened to you? What is the problem?’ She said – ‘there is no problem (disease); but, still, you do some operation’. The doctor said – ‘I do not find any reason (use) for this’. She said – ‘whenever I meet other women, someone had tonsil operation, someone got appendix removed (operation), someone something else. Since nothing has been removed (no operation done for me), I have nothing to speak about. You remove something; it will become a subject of discussion’. When someone gets his appendix removed, the whole village shows sympathy, as if you have done some great job, that – ‘blessed are you, that you got appendix removed; we, unfortunate, are just sitting quiet’.

Have you observed? When people start telling about their problems (discomforts) (dukh), you can see a kind of delight in their eyes. If you do not listen to someone’s story (stories) of discomfort, they get annoyed. What does it mean? The meaning is clear. He is deriving pleasure in that. People talk, exaggeratingly, of their problems. Even if they have a little problem, they will exaggerate it, because, who will listen to little problems? That is why, they exaggerate, so that you listen to them, attentively (dhyAn-pUrvak). They keep watching whether you are ignoring

It is a matter of great wonder – it is, as if, people are poking (kurEd) their own wounds; people poke even their wounds! Pain, at least, makes them aware of their own existence – that we are here for sure. Pain gives us proof (sabUt) of our existence. If there is pain in the head, one feels the existence of head; they get the idea that they indeed exist - that we are something; otherwise, there is no reason for them to exist – one does not even know whether he exists or whether it (existence) is just a dream. Grief (dukh) keeps us bound to the (existential) reality (yathArtha). If there is no grief at all, you may, at times, begin doubting (your own existence). Often, people come to me, after having meditated. If they happen to remain here for some time (two or four months), and get deeper into meditation, then, surely, a time comes, when they feel a surge of huge waves of joy (serenity) (sukh). Then, they come to me, and ask whether it is all a dream, whether it is their imagination. I ask them – ‘you had experienced grief throughout life; have you ever questioned, whether it (grief) is a dream, whether it is (your) imagination?’ Now, for the first time, if some wave of joy (serenity) arises, you ask whether it is imagination.’ One is not ready to accept joy (serenity) (as real) - they want to falsify it. One is ready to concede (accept) grief, because it (grief) has been with us since long (atIta); we have a long association (pahcAn) with grief; we are not strangers to grief; but one is a total stranger to joy (serenity); you have never known joy (serenity). Therefore, when, for the first time, joy (serenity) is experienced, one is not inclined to accept it. (Translator’s note – The word ‘sukh’ has been translated as ‘serenity’, because ‘joy’ is commonly applied to sensual experiences. Here, it refers to meditative experience.)

Remember one more thing – whenever you are joyful (sukhI), your ego gets totally absorbed (lIn) – it vanishes (miT); ego does not survive in joy. This is the definition of ‘sukh’. If ego survives (remains), then, even joy is grief only. Grief saves the ego; joy disperses (bikhEr) it. Joyful person becomes ego-less (nirahankArI). The occasion of joy is such that, man’s petty ego gets absorbed; joy makes one euphoric (mast), it sways (DulAnA) you; ego gets dethroned (simhAsan); joy brings turbulence (utpAt). In that (condition), you are there, yet, you are not there, in the earlier sense – there is great new meaning.  Your earlier grief-stricken life, and the ego, which you erected, with the help of grief – both are not there; they are gone. You (in the earlier sense) are carried away by a single wave of joy; you have been washed away. Now, you do not find yourself on the shore (kinArA). Therefore, your mind is not ready to accept joy; it wants to hold on to grief. (Translator’s note – The sentence – ‘you do not find yourself on the shore’, in my opinion, implies – ‘you find yourself in midstream’ – see the next passage.)

When the experience of grief becomes dense (intense) (gahan), when, due to such experience of grief, your vested interest, in grief, gets exhausted (kshINa), when you stop taking delight (ras) in grief, when you stop coping (samhAl) with grief....... (Note – the sentence is incomplete). You might be very much astonished, when I say – ‘renounce (leave off) (tyAga) grief’. People come to me and say – ‘we want to leave off grief’. But, I do not find that you really want to do so. You are not very clear (about it); otherwise, you could have left off grief long back. Grief cannot remain, without your holding on to it; it (grief) cannot survive without you saving it. Probably, you are saving it very skillfully (kuSaltA) and intelligently (hOSiyArI); you are hiding its roots and you are nourishing it (grief) from there. But, grief cannot survive, without you saving it. Superficially, you say that you want to get rid of (miTAnA) grief; but, look carefully – ‘are you serious in doing so? Are you ready to get rid of grief? Are you ready to go through (guzar) that great revolution of getting rid of grief? Getting rid of grief means – ‘are you ready to get erased (rid of) (yourself)?’ Because, your ego is the assemblage (jOD) of grief – its (grief’s) aggregate (sangrahIbUta) form.

Understand it thus – when you have pain in the stomach, you become aware of your stomach; if there is no pain there, you are not aware of stomach. If there is head-ache, you become aware of your head; if there is no pain there, you are not aware of head. Whenever there is pain in the body, then, there is awareness of that limb. Wise (jnAni) say – when there is pain in your awareness (cEtanA), then, you become aware of your existence (that I am). When affliction (santAp) is removed, there remains no pain, and you do not become aware of yourself (that I am). When one is unaware (of oneself), he becomes frightened – ‘am I not’? That is why you hold on to grief; you clutch on to grief’s edge (corner) (kinArA). This would indeed amount to drowning in midstream (mazdAr). (Translator’s note – the usage of the word ‘kinArA’ does not seem to refer to ‘shore’, but something that one tries to hold on, when in danger of drowning. That’s why it has been translated as ‘edge’ – clutching at the straw.) Therefore, when one has experienced grief with such intensity, that he comes to know – ‘I am verily grief, grief is (pre-)planned (niyOjit) in my existence, I cannot exist without (there being) grief’ – with such a deep conviction (pratIti), when someone reaches a true preceptor (sadguru), then even with a casual (yathA-tathA) teaching (initiation) (upadESa) (yathA-tathOpadESEna), a revolution takes place, in that very little initiation.

Poem of Acharya -    

एक वक्त ऐसा आता है

जब सब कुछ झूठ होता जाता है

सब असत्य सब पुलपुला

सब कुछ सुनसान

मानो जो कुछ देखा था, इंद्रजाल था

मानो जो कुछ सुना था, सपने की कहानी थी।

(Rough translation – Such a moment comes, when everything starts becoming lie, false, hollow(?) (pulpulA), void; as if, whatever seen, was a magic; as if, whatever heard, was a dream-story.)

When such a conviction (pratIti) arises, then you have become ready to approach a sadguru. Before that, if you approach, you would hear (him), even understand (what is said) intellectually, but, there will no accomplishment (kRtArthatA) in the life. There is only one meaning of approaching a sadguru – that you have become ready (prepared) (tatpar) to undertake the journey of infinity (ananta); you are fed up with limited, you have seen the limit (sImA); you have become tired of external things – you have seen that there is nothing outside; the hands remained empty; you have seen, by becoming Alexander (sikandar), the hands remained empty only. Then, the journey of the infinity begins. You have seen, all that is visible; now there is desire (AkAnkshA) to see that which is not visible, that which is hidden inside – ‘maybe the substance (ras) and secret of life is there!’ But, the one, in whose eyes, the dream of even petty external things, are still casting a shadow, will keep coming back again and again. (Translator’s Note – this probably refers to rebirth)

This is what happens. You sit down for meditation, and close your eyes. Though you have closed your eyes, your mind is wandering (running around) outside – for someone, on food, for some other, on woman, for someone else, on wealth, this or that. Have you noticed? Even when your eyes are open, if you are busy in thousands of jobs, the mind does not wander that much; but, when you sit down to meditate, the mind starts wandering. When you (start to) meditate (dhyAn), immediately, the mind begins to wander; it wanders in all directions. Who knows, what all kinds of thoughts get hold of you! Who knows, what kinds of bygone (purAnA), accumulated (sancita) impressions (samskAra), the mind arouses again! The moment you close your eyes, things, which you considered to have got rid of, come again alive! It becomes very clear that your attachment is still tied to things external.

Poem of Acharya –

चिर सजग आंखें उनींदी, आज कैसा व्यस्त बाना!

जाग तुझको दूर जाना।

अचल हिमगिरि के हृदय में आज चाहे कैप हो ले

या प्रलय के आंसुओ में मौन अलसित व्योम रौले

आज पी आलोक को डोले तिमिर की घोर छाया

जाग या विद्युत शिखाओं में निठुर तूफान बोले

बांध —लेंगे क्या तुझे ये मोम के बंधन सजीले?

पंथ की बाधा बनेंगे तितलियों के पर रंगीले?

विश्व का क्रंदन भुला देगी मधुप की मधुर गुनगुन?

क्या डुबा देंगे तुझे ये फूल के दल ओस—गीले?

तू न अपनी छाव को अपने लिए कारा बनाना!

चिर सजग आंखें उनींदी, आज कैसा व्यस्त बाना!

जाग तुझको दूर जाना!

Journey to(wards) the interior (antar) is the longest of all journeys; it is not that much difficult to reach the moon and stars; that is why, man has reached the moon. But, getting inside is more difficult. Climbing the (peak) Gowri Shankar, is not that much difficult; that is why man has climbed it. But, climbing the inner peak is very difficult. What is the difficulty? The difficulty is this – outside, there are thousands of jobs, which are still unfinished; the mind is now involved (engaged) (ulajh) everywhere; the delight (in external things) is still unabated (kAyam). How can the stream flow inside? The stream flows inside, only in one condition – when all external associations are rendered futile, through experience.

Do enjoy (bhOg); if an enjoyer (bhOgI) gets into enjoyments, earnestly (ThIk), it is not possible for him to remain without becoming an ascetic (yOgI). The last step of enjoyment is asceticism. That is why, I do not consider enjoyment to be antagonistic (viparIta) to asceticism (yOga). Enjoyment is preparing (getting ready) (taiyArI) for asceticism – not antagonistic. I do not consider atheism (nAstiktA) to be antagonistic to theism (belief in God) (AstiktA); atheism is the ladder for (reaching) theism. Say ‘no’ diligently and then see; experience (enjoy) (bhOg) earnestly, the grief (dukh) of saying ‘no’. Let the thorn of saying ‘no’ prick your interiors (prANa), weep, groan (throb) (taDap); only then, ‘yes’ will come forth from your interior – belief (conviction) (AstikatA) will arise. There is no hurry; this cannot be achieved in a hurry. Wherever you mind derives delight, go there. Do not go away (haT) till you feel nausea (vaman); have this much of courage, otherwise, purity of mind (satva-buddhi) will not arise.

(George) Gurdjieff (American philosopher) has written that, when he was very young, he had liking for a special kind of fruit which grows in Caucasus. That fruit was such that, one gets stomach ache by eating it. But, its taste was such that, it cannot be ignored. Children are children; even elderly are like children; therefore, what to say about children! Even elderly have problems (dikkat). Doctor says – ‘do not eat ice cream’, but we eat it. Doctor says – ‘do not eat so and so thing’, but how can one leave it? It is difficult to leave it. We eat it again; then we get trouble. He (Gurdjieff) was a small child, and he had liking for that fruit; that fruit was juicy, but it brings discomfort to the stomach. What did his father do?  He forbade him many times, but he was not ready to listen; he used to eat it stealthily. Therefore, he (father) brought a basket full of fruits; he made him (Gurdjieff) sit down near him and, having a staff in his hand, told him – ‘Eat them’. Gurdjieff did not understand the reason for that. Initially, he was very happy, wondering as to what happened to his father – whether he has gone mad, because he always forbade him; he never allowed the fruit to be brought home. But, his father was sitting there, with a staff in his hand; therefore, he had to eat them. In the beginning, it was tasty. But after having a few fruits, he started having problem (in the stomach). But, his father was insistent that he should eat all the fruits in the basket. Tears were flowing from his eyes, because he was not able to eat more fruits. Now, he was feeling nausea, but his father was still there with his staff, threatening to break his limbs, if he did not empty the basket; he made him empty the basket. Consequently, Gurdjieff remained ill for fifteen days; he had vomiting, diarrhea. He has written that, after that event, even if he sees that fruit tree, he would have pain in the stomach. Even if the fruit is sold in the market, he would pass by, looking the other way. Leave aside taste (delight) for the fruit, he started to dislike (distaste for) the fruit. Distaste, that is, dispassion (vairAgya) - dispassion arises from correct apprehension (ascertainment) (pratIti) of misery arising from desires (rAga).

A person with unfulfilled (adhUrA) desires (rAgI) cannot become an ascetic (yOgi); he cannot become dispassionate (vairAgI). Therefore, in my teaching (instructions) (SikshaNa), there is no expectation (AkAnkshA) to take you away (haT) from anywhere, in a hurry (jaldI-bAzI). If you are at home (ghar), remain there. If you are indulging in enjoyments, remain so. But, remember one thing – wherever you are, it is better (auspicious) (Subha) that you have the experience with as much intensity (pragADhtA) as possible; a day will come when, that very enjoyment, would bring you to that stage (situation) where, from your inmost (bosom) (prANapaN), a cry (call) (pukAr) would arise that -  (Poem of Acharya)

प्रत्येक नया दिन नयी नाव ले आता है

लेकिन समुद्र है वही, सिंधु का तीर वही

प्रत्येक नया दिन नया घाव दे जाता है

लेकिन पीड़ा है वही, नयन का नीर वही

धधका दो सारी आग एक झोंके में

थोड़ा— थोड़ा हर रोज जलाते क्यों हो?

क्षण में जब यह हिमवान पिघल सकता है,

तिल—तिल कर मेरा उपल गलाते क्यों हो?

Such a moment comes when you pray to the Lord (prabhu) - ‘burn down all these to ashes, in a moment’. When this snow mountain (himavAn) (Himalayas) can be melted (pighal) in a moment -

तिल—तिल का मेरा उपल गलाते क्यों हो?

धधका दो सारी आग एक झोंके में

थोड़ा— थोड़ा हर रोज जलाते क्यों हो?    

At this moment, renunciation (sanyAs) fructifies (phalit). Renunciation is the declaration of pure mindedness.

 

mOkshO vishayavairasyaM bandhO vaishayikO rasaH |

EtAvadEva vijnAnaM yathEcchasi tathA kuru || 15 : 2 || 127 ||

‘Distaste (virasatA) towards sense objects (vishaya) is indeed liberation (mOksha), and taste (delight) (rasa) towards them (sense objects) is bondage (bandha). This is the knowledge (wisdom) (vijnAna). Do whatever you want.’

This is an unprecedented (apUrva) Sutra.  ‘Distaste towards sense objects is indeed liberation.’ Liberation is such a state (daSA) of your awareness (consciousness) (caitanya), wherein, there is no taste in sense objects; you will not be able to arouse distaste (in them), by imposing (thOp) it forcibly (jabardastI) (on yourself). The more you impose it (distaste), the more intense (gahrA) it (taste towards sense objects) becomes. That is why, I observe that, there is not as much attraction (AkarshaNa) for woman, in the minds of house-holders (gRhastha), as compared to the so called (tathA-kathit) renunciates (sanyAsI). On the day, when you have adequate food (bhOjan), you do not remember much about food; but on the day of your fast (upavAsa), you remember food a lot. If you suppress (dabA), taste increases – it does not decrease. Prohibition (nishEdya) augments invitation (nimantraNa), it does not make it go away (miT) – and this process (prakriyA) has been going on. Those whom you, normally (sAdhAraNa) call holy-men (sAdhu) – saints (mahAtmA), they have been teaching you prohibition; they asked you to suppress forcibly; but has anything disappeared by suppressing? Everyone is in search of some easy (cheap) (sastA) method. I say – ‘do not suppress, even by mistake (bhUl); otherwise, you will be wandering, life after life’. Revolution can take place in this very life, if you are prepared (tatpar) to enjoy (bhOgnA). Say – ‘I will try to know, whatever the taste is; if taste is proved to be there, it is alright; if it is established that there is no taste, even then, it is alright.’ No one fails by experiencing – one always succeeds, whatever the result may be. Whatever attracts you, whatever invites you, go in there. What is the fear? What is there with you, which you could lose? I often observe – people are afraid that they should not lose something. What is there with you? Your condition is similar to that of a person who is naked (without clothes), worrying as to how he would take bath, and then, how he would dry clothes’. You just do not have anything to wear; you go and have your bath.

‘Distaste in sense objects, is liberation’. How distaste will arise? This indeed is the accomplishment (sAdhanA). The so called religious people (dhArmik) say to you – ‘distaste does not arise – we have to do (practise) it’. I say – ‘it will happen (arise) – it is not done (practised). If sense objects become meaningless (artha-hIn), then it will happen; it will happen through experience’.

You have seen that, a small child takes interest in toys. No matter how much you may try, he cannot take off his interest in toys. Then, he grows up, and the interest wanes away. After that, even if you ask him, to take the toy to school, he will laugh at you, saying – ‘forget it. Are you mad? Am I to be ridiculed in the school?’ One day, he would, himself, throw them in the trash bin – ‘got rid of the problem; let these toys - disgrace of earlier days - not remain in the house. By these remaining here (in the home), people would think that I was an idiot (buddhu) sometime back’.  But, when he was small, it was difficult for him to understand – ‘toy is after all a toy; do not take so much interest (in them)’. He would not have been able to sleep without the toy in the night; unless he gets hold of the toy, he was not able to sleep. What happened? Maturity (prauDtA) has come about; understanding has come – all through experience. Having played with toys, he came to know that it is, after all, dead – filled with rags (cIthDE) inside. One day, children open the toy and look what is there inside – there is nothing.

You might have observed – often, children break toys. Do not stop them; it is a characteristic of maturity. They break toys, because, they want to look what is there inside. You give a watch to the child; he will get down to open the watch. You say – ‘fool, watch is not to be opened; you will spoil it’. But, his taste is more in knowing what is there inside, rather than the watch itself. His taste is justified. One has to know the contents (inside), one has to get down into it; only then, he will get over of his curiosity. Children kill even insects (kIDE-makODE). You might, probably, think that he is committing violence (himsA). No, actually, they kill them to know – ‘what is inside? What is making it move? This butterfly (titlI) is flying; who is flying it?’ He wants to know by breaking the wings. This is also quest for life; this is quest for knowledge (jijnAsA). This very quest for knowledge invites him to get into the life and its experiences. One day, he would pry open all the experiences and look inside – only to find nothing there; everywhere, he would find only ashes; that day, distaste arises.

‘Distaste (virasatA) towards sense objects (vishaya) is indeed liberation (mOksha), and taste (rasa) towards them (sense objects) is bondage (bandha).’ The world is not outside anywhere – it is in your tastes. And, liberation is not anywhere in the sky – it is in your developing (achieving) distaste (viras). There is a famous statement in scriptures (Sruti) – ‘mana Eva manushyANAM kAraNaM bandha mOkshayE’ (Translator’s note – this is found in Amrita Bindu Upanishad – complete verse - mana Eva manushyANAM kAraNaM bandha mOkshayE | bandhAya vishayAsaktaM muktyair nirvishayaM smRtam || - verse 2 - Please refer to link - https://upanishads.org.in/otherupanishads/21/1 ). Mind is the cause for bondage and liberation - the meaning of ‘mind’ is ‘where your mind is’. If your mind is (interested) anywhere, then, mind has taste in it. If there is taste, then it is bondage. If your mind is not (interested) anywhere, when distaste has developed in all things, when the mind-bird does not perch anywhere, when it returns back within itself, then it is liberation.

bandhAya vishayAsaktaM muktyair nirvishayaM smRtam | - Mind is the cause for bondage, and also liberation. Till the time the (mind) bird keeps flying, till it keeps perching at various places, because of which, we keep changing (modifying) (ourselves), and till we fail to delve into anything thoroughly, our tastes (in things) remain fresh.

One day, I saw Mulla Nasruddin, carrying a new umbrella. I asked him – ‘Nasruddin, wherefrom you got such a beautiful umbrella? It looks new. Did you purchase recently?’ He said – ‘I did not purchase any new umbrella. It is almost twenty years old’. I was surprised, because, from the looks, the umbrella did not seem twenty years old. I said – ‘this does not look twenty years old; please explain the story, so that I can understand. After use for two to three years, umbrellas become useless, and we have to throw it out. Is your umbrella really twenty years old?’ He said – ‘It is indeed twenty years old, whether you agree or not. I have repaired it, at least, twenty five times; and it has been exchanged with that of others, at least, six times; it is very much new’. Obviously, if the umbrella is (ex)changed, it will continue to remain new only.

Unless you go deep into any taste – if you just keep skimming (skipping) (phudak) – then, taste will continue remain fresh. You went (ran) (dauD) after wealth for some time (a little), and found that it was not what you want; you went after position, a little, and found it very difficult (muSkil) – it is already crowded, and people are standing in queue, and it is very problematic (jhanjhaT); you went after something else, a little, and so on; but, if you go after any one thing totally (till the end), at least, that taste would be over.

There are those who teach you; they ask – ‘where are you going?’ These are the people who are returning; they ask – ‘where are you going?’ Some of these (returnees) are knowers (of reality) (jnAtA). Those who are knowers, they will not ask – ‘where are you going?’ But, they will say – ‘go a little faster, so that you can return back quickly’. Those who are not knowers, who are returning midway, for whom it has proved to be sour grapes, they ran a little distance, and returned, thinking that it is not within their capacity. I have experienced – of those, who are the so called ‘ascetics’ (sanyAsi), most of them are morons (manda buddhi); they are the ones, who could never succeed in anything; therefore, they say – ‘grapes are sour’, because they could not reach anywhere.

Have you ever observed, carefully, your ascetics? There is Kumbha Mela. Watch the rows (katAr) of sanyAsis there – watch them carefully. You will find, as if, all the stupids (jaDa buddhi) are assembled there. If they are not stupid, they should not be doing, what they are doing. Someone is seated near fire, smeared with ash; there is no need for any intelligence (buddhimattA) for this; someone is standing upside down, someone is lying down on thorns. This indeed is their power (strength) (competence) (bal); there is no evidence of intelligence at all – it seems only idiotic (buddhihIn). They could not have succeeded in their lives, in any field. If they run a shop, they would have gone bust (divAlA) – running a shop is not easy. If they do job anywhere, they could not have become more than a peon (caprAsI).

They have found a cheap (easy) way out – they are seated resolutely (dhUnI ramAnA). There is no need for intelligence (buddhi) for this, nor any degree from University – nothing at all is needed. This can be done even by a most stupid person also - what is special about it? Even donkeys, cover themselves with dust, on reaching its ground – what is special about it? But, the fun is that, a stupid person is seated resolutely; and people, who would not employ such a person, in their household, even as a sweeper, (they) are touching his feet. This indeed is astonishing. He could not have become a member of (municipal) Corporation, but a minister is touching his feet, because, the minister thinks that if this ‘great preceptor’ (guru maharAja) blesses (kRpA) him, he could win election. (Translator’s note – dhuNI ramAnA is an idiom, which has meanings – sit like a yOgi, become a yOgi, stage sit-in to insist something etc. Obviously, it seems to indicate an adamantine attitude. Therefore, it has been translated as ‘resolutely’.)

I have heard – a thief was scooting, because police (sipAhi) were chasing him. As he did not find any route, he reached the bank of a river; but he did not know swimming; as the river was deep, he became frightened. Nearby, an ascetic (sAdhu maharAj) was seated resolutely (dhUni jamAkar), closing his eyes. He also, quickly, took a dip in the river, smeared his body with dust, and sat down, closing his eyes. The police who came after him, suddenly touched his feet. He became very surprised – that he was a fool (nAsamajh) till then, that he was stealing unnecessarily (nAhak), and that he could have got everything without doing anything. He kept on sitting. The police asked him many questions, but he did not answer – he had, in fact, no answer. But, the police thought that he is a great saint (bAbA) observing silence (maunI). They conveyed the message to the village, that some silent saint has come. People started coming to him, and the crowd increased. The news reached even the palace. The King himself came, touched his feet, and said – ‘Sir, since when you are observing silence?’ But he was sitting (quietly) without giving any answer. That thief started pondering in his mind – ‘this is the limit! I was stealing petty things from the houses of these very people, and managing my life. But, now, even gold and diamonds are being offered at my feet; people are offering golden ornaments, and money. These were the same people who would get him caught’. But, when the King came, he could not contain himself. He said – ‘Lord, please do not touch my feet; I am a thief. There is a limit for everything; but one thing is very clear, that I am not going to remain a thief, because, I was completely insane. No one has ever told me this method earlier – it came upon all by itself. And, I am a completely false ascetic, but I am getting so much of regard and respect. I wish I were a true ascetic!’

I have seen many ascetics (sanyAsI), by roaming throughout the country; ninety-nine percent of them are idiots (buddhi-hIn), stupids (jaDa-buddhi). They would not have been successful, in their lives, in any field. They could not reach up to the grapes (angUr), but started shouting that they are sour. Do not return back, by listening to them; otherwise, distaste will never arise – taste will continue to remain.

‘Distaste (virasatA) towards sense objects (vishaya) is indeed liberation (mOksha), and taste (rasa) towards them (sense objects) is bondage (bandha).’ And, Ashtavakra says – ‘Janaka, this is all the knowledge (wisdom) (vijnAna) – this is the wisdom’. The word ‘vijnAna’ is a wonderful (adbhuta) word. ‘vijnAna’ means – ‘special (viSEsha) knowledge (jnAna)’. Knowledge (jnAna) is that, which one gets from others. ‘vijnAna’ is such that, it is attained only through self-experience (anubhava); therefore, special knowledge. If someone told, then it is ‘knowledge’; if it arises in oneself (khud), then it is ‘vijnAna’. We call science as ‘vijnAna’, because, science is experimentative (prayOgAtmak), based on empirical evidence (anubhava-siddha); it is not some nonsense (bakvAs), but, proved in a laboratory (prayOgaSAlA). Similarly, we call spirituality (adhyAtma) also science (vijnAna) – it is also proved in (from) the inner (antar) laboratory. What is heard is ‘knowledge’ (jnAna); what is known (by oneself) (jAnA) is (true) (special) knowledge (vijnAna).

Remember this statement – ‘EtavadEva vijnAnam’ – Ashtavakra says – ‘there is no need to know anything more; this much is knowledge’ If distaste arises, then it is liberation; if taste remains, then it is bondage. Having known thus, do whatever you want. Then, there is no other bondage – you are self-willed (spontaneous) (svacchanda). Then, you may live according to your wish (chand), according to your nature (svabhAva). Then, there is none to stop you; neither any external control (mechanism) (tantra) stops you, nor any internal control. Then, you are independent (free) (svatantra). You are beyond any control (tantra) – you are spontaneous (svacchanda).

‘yathEcchasi tathA kuru’ – then do as you wish; let things happen, the way they happen. Know (beware of) this much that there should not be any taste. Then, you may remain in a palace – without any taste. If there is still taste, then, even if you are seated (situated) in a forest, it is of no use.

Mulla Nasruddin’s wife was asking him – ‘you are so handsome! But, I do not know, why you are brain-less (akal kOrA)? God has made you handsome, but why did He keep you brain-less? What is the reason for this?’ Nasruddin said – ‘the reason is obvious. God has granted handsomeness to me, so that you may marry me; and he had kept me brain-less, so that I could marry you.’ Brain-wise you are blank; therefore, you will remain married to the World – you cannot escape; you may go anywhere, but, the World will get hold of you, wherever you are. There is only one method of becoming brainy, and that is, to become fully experienced. Intelligence (wisdom) (buddhimattA) is the essence (nicOD) of experience.

Therefore, as much experience you undergo, it is that much auspicious (Subha). Do not be afraid of committing mistakes. One who is afraid of committing mistake, can never attain experience. Do commit mistake, unhesitatingly; but, do not repeat the same mistake. Do commit (mistake) whole-heartedly, so that there is no need to commit it again. This is my conviction (pratIti) that, if, once, you get angry (enraged), to the maximum extent possible, then, you cannot get angry again. That anger gives you the experience of poison, experience of death. Once you indulge in sexuality to the maximum extent possible – totally in a brutish way, animal like – then, it (sex desire) will get extinguished (samApta); you will not be able to enjoy it again – distaste will arise. Desire to indulge again and again arises, because you did not indulge totally – you could not know it (its nature) totally - not even once. Paramatma is such that, until you learn through experience, He will not leave you, He will pursue you, He will push you, He will say – ‘come back with experience’. This is much like a child – until he becomes qualified (uttIrNa), until he comes back with a certificate, the father keeps telling him – ‘try again; go to the same class; read the same lessons; come home once you become qualified; otherwise, do not come.’ When you become qualified in the life (experiences), then only Paramatma takes you beyond the life. One gets liberated from repeated births (AvAgaman), only when he has attained all that could be attained in (obtained from) life; if you want to get across (the World) before (without) that (attainment) - without experiencing - then, you will not be able to do so. (Translator’s note – The sentence – ‘That anger gives you the experience of poison, experience of death’ - is incomplete because, there is some gap –missing portion - in the audio rendition.)

 

vAgmiprAjnamahOdyOgaM janaM mUkajaDAlasam |

karOti tattvabOdhO(a)yamatastyaktO bubhukshubhiH || 15 : 3 || 128 ||

‘This knowledge (bOdha) of Truth (tattva), makes an eloquent (vAcAla), a wise (intelligent) (buddhimAn), and a very active person (mahA-udyOgI), a mute (gUngA), inert (jaDa), and lazy (inactive) (AlasI) (respectively). Therefore, those who are ambitious (abhilAshA) for enjoyments (bhOga), avoid (shun) (tyakta) knowledge of Truth (tattva-bOdha).’

This is a very unique (anUThA) statement. Understand this. Ashtavakra says – this knowledge of Truth – about the desire to become free of Worldly desires, about getting the taste of liberation (mOksha), about spontaneity (self-willed) (svacchandatA) – this true knowledge, makes an eloquent person, silent (mauna), so to speak; it makes a wise (intelligent person), inert (jaDa), so to speak; it makes a very active (enterprising) person, lazy, so to speak’. Therefore, those who cherish ambitions for enjoyment, keep adopting many methods to avoid (shun) knowledge of Truth; they adopt various (thousands) methods; they run away very far (from such places). They do not go near Buddhas; they do not want even shadow of Buddhas to fall on them, because, they envisage danger. Understand this. This is a difficult Sutra. Yours intelligence (buddhimAnI) is Worldly (sAmsArik); actually, it is not intelligence, because, such an intelligence, which does not lead to liberation, which does not entail independence (svatantratA), which does not result in experience of Truth-consciousness-bliss (saccidAnanda), is it worth calling ‘intelligence’? Then, what will you call ‘idiocy’ (mUDhtA)? What you call ‘intelligence’, what you call ‘cleverness’ (cAlAkI), is indeed idiocy, in the ultimate sense. Therefore, what is intelligence, in the ultimate sense, would appear to be foolishness (idiocy) to you.

You might notice that we call a fool, ‘buddhu’; this word is derived from ‘buddhi’. People called Buddha a fool (buddhu); useless, purposeless; (because,) he had a home, a palace, wife, children – everything was there; yet, this fool (buddhu) ran away. LaoTzu says – ‘all others are very intelligent (buddhimAn), but my condition is problematic (gaDbaD); I am a total idiot. All others are so much busy (sakriya) that they keep on racing, keep running, very fast; and I am the one who is lazy (AlasI)’.

Understand thus – you are kept in a mental asylum (pAgal-khAnA), but you are not insane; therefore, all other mad (insane) persons (in the asylum) will consider you too insane; they will think that, you are mentally deranged. All their minds are of similar nature (deranged), but your mind (mental condition) does not match with theirs. Insane people will keep running, shrieking, shouting; but you do not shriek or shout, neither you run, nor indulge in fight. Therefore, (other) insane people will think – ‘what happened to this fellow? Have you gone mad? Behave like everyone else – be like the way we all are. Wherever you are, with whomsoever you live, be like them – that is the characteristic (lakshaNa) of intelligence (buddhimAnI). See, we all are running, shouting, shrieking, but you are seated (silent)!’ In a mental asylum, a healthy person would look idiotic (buddhu).

Ashtavakra says – ‘those who are sensual (kAmI), who are given to enjoyments (bhOgI), do not want to go near Knowledge of Truth (tattva-jnAna), because, they are afraid that a Knower of Truth (tattva-jnAnI) creates trouble (harm) (khatrE) (for them). Even if a little shadow of Knowledge of Truth falls on them, then their aspirations (ambitions) (mahatvAkAnkshA) are gone. Once ambitions are gone, then, there is no race – even if there is a gem stone lying before the knower of Truth, he would not get up or lift the gem - like an indolent person (AlasI). An ambitious person would think – ‘this is worse than indolence; there is a gem stone lying in front of you; at least you could move your hands (to lift it up); this person like the one, in the story of two lazy persons’.

Two lazy persons were lying underneath a Java Plum (jAmun) tree; they were praying – ‘O Lord, if the plum falls, may it fall directly into my mouth!’ When one plum fell down, one of them told the other – ‘brother, please put it my mouth’. Then, the other replied – ‘forget it, when my dog was urinating in my ears, did you chase it away?’ This story of these two lazy persons is like that of Bhartruhari (Indian Philosopher). Bhartruhari went to forest, and sat down under a tree – he had abandoned the World (samsAr). His action was appropriate, because what we call ‘distaste’ should have arisen in him. Bhartruhari has written two treatises (SAstra) – Hundred Verses of Beauty (saundarya Sataka) and Hundred Verses of Dispassion (vairAgya Sataka). Saundarya Sataka describes the unparalleled (apUrva) glory (mahimA) of beauty; therein, he has described (varNana) sensual enjoyment in such a delightful manner, never done by anyone, before or after. He, bodily (sensually) (SarIra), enjoyed so thoroughly (khUb), that, one day, he left everything; as a consequence of such enjoyment, asceticism (yOga) resulted. After that, he wrote another treatise – vairAgya Sataka. He has written about the glory of dispassion (vairAgya) so nicely, never done by anyone, before or after. The same person has written about both – beauty and dispassion – only such a person can write it. How can one, who has not known beauty, who has not known the delight experienced (utar) in the body, and who has never gone into its pitfalls (ditches and dykes) (khAyI-khandak), know about dispassion? Only he, who has seen the depths, would come to know. He (Bhartruhari) found nothing there; it was empty (thOthA). Distant drum (beat) is delightful (dUr kE DhOl suhAvanE); going near, everything becomes useless (vyartha); it proved to be a mirage (mRgajal), a false oasis (mRga-marIcikA).

He (Bhartruhari) was sitting underneath a tree (eyes closed); suddenly, his eyes opened; the Sun was shining through (leaves of) the tree; in the falling rays, he saw the sparkle of a diamond (hIrA), lying by wayside. It was a precious diamond – he was an assayer (pArakhI), he was an emperor, knowing about diamonds. He had seen many a diamonds, but not such a diamond before. Such a diamond was not there, even in the treasury (khazAnA) of Bhartruhari. For a moment, his earlier ambitions, his earlier habits must have pulled him - he thought of lifting it; then, he smiled – ‘what a madness! Just now, I have come, after leaving everything, after having seen (experienced) (dEkh) everything, that there is nothing (worthy)’. He smiled, and was about to close his eyes, when two horsemen came running. Both their sights fell on the diamond, simultaneously. Both of them, took up their swords (for fight); both of them were claimants (dAvEdAr) for it (the diamond), that they saw it first. Even Bhartruhari saw it (diamond), but he did not claim it – he remained a non-claimant. If these two soldiers (horsemen) had come to know, that there was a third person, underneath the tree, and has been watching the diamond for an hour, what would they have said – ‘Oh lazy, why did you not lift it up? Such a precious diamond! Is your brain filled with inertia (tamas)? Have you lost your mind? Have you become stupid? Can’t you get up? Have you become paralysed (lakhvA)? What is the matter? Are you conscious or not? Are you inebriated?’ But, they did not have the time (fursat) to notice him. Their fight intensified; they took up swords and fought. The diamond was lying, where it was. After some time, there were two dead bodies lying – they had killed each other, by piercing each other’s chest with sword. Two persons had died, while the diamond was, where it was. Bhartruhari closed his eyes. You would be afraid of going near people like Bhartruhari, if ambition is still remaining (in you) – you will search for a thousand means (to avoid persons like Bhartruhari).

‘This knowledge (bOdha) of Truth (tattva), makes an eloquent (bOlnEvAlA) silent (cup), a wise (intelligent) (buddhimAn) into inert (jaDa), and a very active person (mahA-udyOgI) like a lazy (AlsI).’ vAgmiprAjnamahOdyOgaM janaM mUkajaDAlasam | One becomes, as if he is lazy, as if an inert, as if a dumb (mUka) (gUngA) – their condition (hAlat) becomes like that. That is why, those who yearn (abhilAshA) for enjoyments, run faraway - a thousand miles - from such Knowledge of Truth. If Buddha comes to their village, they would go to some other village. If Buddha happens to stay in the neighbourhood, they would turn their backs (pITh). If the words of Buddha happen to fall in their ears, they would close their ears – there are thousands of methods (upAy) of closing one’s ears – find a thousand arguments (tarka) – ‘what he says is wrong; do not get into these problems; do not listen to such words’. What they say is also correct, because, the direction in which he (Buddha) goes, is completely opposite (viparIta) to that of their arguments (statements) (bAtEn).

 

na tvaM dEhO na tE dEhO bhOktA kartA na vA bhavAn |

cidrUpO(a)si sadA sAkshI nirapEkshaH sukhaM cara || 15 : 4 || 129 ||

Poem of Acharya –

मधु मिट्टी के भांड में है, अथवा स्वर्णपात्र में!

दृष्टि का यह द्वैत नहीं छल पायेगा रसना के ब्रह्म को!

(Rough Translation – Whether honey is in a clay pot, or in a golden vessel, the duality of perspective cannot nullify the reality of taste.)

Duality can delude (chal) only the intellect, not the experience. If you have tasted (honey), you will not be concerned with the vessel – whether it was in a golden vessel or in a clay pot; you will be concerned with taste only. You will say – ‘isn’t honey just honey?’

All those, who are hurrying (racing) in the World, are concerned only with the vessels. Someone becomes crazy (dIvAnA) seeing a beautiful body – even if, inside, there is poison. Someone becomes mad seeing (glory of) high status (pada) – even if he gets crucified (impaled by pike) (sUlI lagnA) sitting on the throne (simhAsan); indeed, one gets impaled; all those who occupied high throne, were indeed crucified. You are not aware of the pain therein; you are not aware of the problems (aDcan) thereof – he neither sleeps nor awakes; he holds on to the throne at all costs; someone is pulling him out (Tal), someone is pulling from behind; someone is trying to oust (girAnA) him; someone is trying to ascend it (throne). One who is occupying a chair, is never able to sit there; he seems to be seated, in the newspapers. You do not know his true nature – he is seen smiling among the crowd (people) – but that is only a show; do not fall in the deception of face (smile). But, the one who has tasted the sap (ras) of life, recognises it instantly, that honey is not outside – it is a deception (dhOkhA) in the name of honey; there is no delight outside – it is a deception in the name of delight.

Poem of Acharya –

मन रोक न जो मुझको रखता

जीवन से निर्झर शरमाता

मेरे पथ की बाधा बन कर

कोई कब तक टिक सकता था

पर मैं खुद ऊंचे बांध उठा

अपने को उनमें भरमाता।

People confuse (bharmA) themselves; they implicate (uljhA) themselves; they erect obstructions (dam) (bAndh); they spread web of arguments; they explain (justify) (samjhA) to themselves; they run away from where any ray (glimpse) (kiraN) of understanding could come. The ray of understanding can come only from that place, where there is understanding. Ask about the substance of ambition, from that person, from whom ambitions (aspirations) have taken leave. Ask about the substance of sexual impulses, from that person, from whom the sexual impulses have taken leave. Only he can explain the substance of sexual impulse, only he can explain the delight of abstinence (brahmacarya).

Ashtavakra says –

na tvaM dEhO na tE dEhO bhOktA kartA na vA bhavAn |

cidrUpO(a)si sadA sAkshI nirapEkshaH sukhaM cara ||

‘You are but consciousness (caitanya); you are ever (nitya) witness (sAkshI); you are indifferent (nirapEksha) – having known (understood) thus, remain (vicara) happy (sukham). You are neither an enjoyer (bhOktA), nor you are the body (SarIra), nor the body is yours – you are the witness who is hidden inside – you are indeed that.’

 

rAgadvEshau manOdharmau na manastE kadAcana |

nirvikalpO(a)si bOdhAtmA nirvikAraH sukhaM cara || 15 : 5 || 130 ||

‘Like (rAga) and dislike (dvEsha) are attributes (dharma) of mind; but mind was never yours. You are free from conflicts (nirvikalpa), you are changeless (nirvikAra), and you are intelligence (wisdom) (bOdha) natured (itself) (svarUpa). Be happy.’

But, mind is very close (karIb) to consciousness. When you keep something near a mirror (darpaNa), a reflection (prati-bimba) is formed in the mirror; similarly, in the pure (Suddha) consciousness (caitanya), the reflection of mind is formed. Everything is just a play (khEl) of mind. When the mind goes off, the mirror becomes blank (kOrA). Knowing the blankness is indeed the Supreme (ultimate) knowledge (brahma jnAna); that is the (true) knowledge (vijnAna). – EtatdEva vijnAnam. But, mind is very close; waves keep arising therein (in the mind); the shadow (chAyA) of waves keep casting on the consciousness. You should see the waves of the mind, as a witness only. Understand the state (bhAva) of witness thus. Sexual impulse arose in your mind; if you said – ‘it is bad’, then the witness state has been lost, because you have taken a decision (nirNaya); you got associated (juD) with it – in the opposite (viparIta) way; you started to fight with it. If you said – ‘it is nice (bhalI)’, even then the witness state has been lost. When sexual impulse arose, if you say neither ‘nice’ nor ‘bad’ – if you do not take any decision, if you just kept on watching it – then you remained only an observer – you did not at all associate (with it); you were just witnessing. If you are not associated either with (worldly) love (prEm), or with hatred (ghRNA), neither for (paksha) nor against (vipaksha), if you remained witness – even for a moment – you will be astonished (cakit). In your very witnessing, the impulse arose like a smoke (dhuAn) and also vanished. The peace (SAnti), the bliss (Ananda) of that void (SUnya), the emptiness (rikta) left behind after such vanishing (impulse), is unprecedented (apUrva); its nectar (amRta) is unprecedented. If you keep on accumulating such moments, you will, slowly, become transformed. Your pot (ghaDA) will get filled with nectar, drop by drop.

We live by mind, and because of that, we do not perceive, whatever is (truly) there. A newly widowed woman (vidhavA) went to the manager of an insurance company, and asked for the insurance money of her (late) husband. As a matter of courtesy, the manager gestured her to take seat, and said – ‘madam, we are very sorry to hear about the sudden misfortune that has come about you’. That woman, became angry and retorted – ‘indeed! This is how males are everywhere; if a woman is likely to get some money, they feel sorry’. That poor man (manager) was telling her that he was sorry to hear about the death of her husband. But the woman, might not have any concern about (the death of) her husband; now, her mind is full of only one thing – how much money she would get, how many saris she can purchase, what kind of car, what kind of house!’ Her mind (citta) might be trapped in something, and she does not know about it; whatever she hears, she would hear through her mind; she must have understood only in one (that) way – ‘so, you feel sad about the house, car and saris, which I am going to purchase now?’ She has derived her own meaning.

Mind is always adding (its) colour to (over) you; because of mind, whatever meaning of life, you derive, is not truthful; it belongs to your mind. One woman was travelling, in a bus, with ten to twelve children. Then, Mulla Nasruddin, who was sitting nearby, started smoking. The woman did not like it, and she became annoyed; she said – ‘have you not seen, Sir? It is written here – ‘smoking is prohibited in the bus’’. Mulla said – ‘what of it? People write all sorts of things; here, it is also written – ‘only two or three (children); enough’. How come you are having twelve? What is the difficulty in writing?’ Whatever man decides, whatever he says, whatever he does, there is shadow of his mind in it. The Mulla might have been thinking (wondering) – ‘ten – twelve children!’ He might have been troubled by so many children; that is why, he, probably, started smoking; he must have been trying to find some method of losing (bhulAnA) himself, in the midst of ruckus and noise of children, by smoking cigarette.

Whatever we see, we see through the waves of our mind. A child was born in the home of a Maths teacher; therefore, he organised a party. People were astonished. Other professors of the University and students also attended (the party). On the table, a (notice) board was kept, wherein it was written – ‘taste (samAsvAdan) any five – taste of all is equal’. He was a Maths professor; it is his old habit of mathematics - drawing lot – ‘solve any five questions; equal marks for all’.

Man lives by his habits, thinks by his habits. All the habits are up to the mind only – there is no habit beyond the mind; beyond the mind, you are immutable. All waves are up to mind only.

‘Like and dislike are the attributes (law) (dharma) of mind’ – rAga-dvEshau manO-dharmau; ‘mind is never yours’ - na tE manaH kadAcana – ‘you are immutable, you are not (made up) of mind’; tvaM nirvikalpaH nirvikAraH bodhAtmA asi – ‘you are immutable, you are just intelligence (bOdha) natured consciousness (caitanya); be happy’.

If this knowledge (vijnAna) is attained (known), one has indeed known peace (sukh); Self (Atma) was never was unhappy (miserable) (dukhI). If ever you became unhappy, it is because you have made the mistake of understanding the mind to be Self. There is only one meaning for misery – identification (self-sameness) (tAdAtmya) of mind with Self.

 

sarvabhUtEshu cAtmAnaM sarvabhUtAni cAtmani |

vijnAya nirahaMkArO nirmamastvaM sukhI bhava || 15 : 6 || 131 ||

‘Knowing Self (existing) in all beings (things) (bhUta), and all beings (existing) in the Self, being (becoming) ego-less (ahankAr rahit) and mine-less (mamatA rahit), attain peace (sukhI)’.

As soon as you come to know the witness inside, you will also come to know that the witness is same in (for) all beings (things). Till there is mind, there are also many (anEka). Once the witness awakens, then everything is One only. We are different (distinct) at the circumference (periphery) (paridhi), but inside (at the centre), we are all one. Superficially (on the surface), we are different (distinct), but at the depth, we are all one. Where there is one-ness, then what kind of egoism! And, where only one remains, then what kind of mine-ness also!

 

viSvaM sphurati yatrEdaM tarangA iva sAgarE |

tattvamEva na sandEhaScinmUrtE vijvarO bhava || 15 : 7 || 132 ||

You are indeed That, in which, this World (samsAra) springs forth (manifests) (sphurita), like waves in the ocean; there is no doubt (sandEha) about it. You, Intelligence-natured (cinmaya), get (be) rid of fever (jvara), get (be) rid of affliction (santApa), and be (become) peaceful.’

viSvaM sphurati yatrEdaM tarangA iva sAgarE | - This ocean, in which so many waves are arising, you are indeed that ocean, hidden behind the waves. All the waves of this World, are indeed waves of Brahman (brahma).

tattvamEva na sandEhaScinmUrtE vijvarO bhava | - Having known that, you are indeed that Intelligence-natured, whose sport are all these, and you are indeed that source (root) (mUla) (of all these), whose manifestations (abhivyakti) are all these - be (get) rid of the fever, be rid of all afflictions, and be (become) peaceful.’

Poem of Acharya -

जब तक मन है, तब तक अड़चन है।

रात ने चुप्पी साध ली है।

सपने शांति में समा गए हैं

अंतःकपाट आपसे— आप खुलने लगा है

देवता शायद दरवाजे पर आ गये हैं

पानी का अचल होना

मन की शांति और आभा का प्रतीक है।

पानी जब अचल होता है

उसमें आदमी का मुख दिखलाई पड़ता है

हिलते पानी का बिंब भी हिलता है।

मन जब अचल पानी के समान शांत होता है

उसमें रहस्यों का रहस्य मिलता है।

मन रे, अचल सरोवर के समान शांत हो जा

जग कर तूने जो भी खेल खेले

सब गलत हो गया

अब सब कुछ भूल कर

नींद में सो जा।

(Rough Translations – Till the time there is mind, there are problems also; night has become silent; dreams have subsided in that peace; inner door is opening up by itself; deities are, probably, at the door-step; water becoming still is the indication of peace of mind and lustre; when water becomes still, man’s face is visible therein; in the water, which is not still, reflection also shakes; when the mind becomes peaceful like the water, therein, one gets secret of secrets; O Mind, become peaceful like a still lake; whatever games you have played, while awake, all have gone wrong; now, forgetting everything, go to sleep.)

When mind goes to sleep, awareness (cEtanA) awakens; if the mind is awake, then awareness remains asleep. Do not consider waking of mind to be your waking; the very waking of mind means, you are asleep. When the mind goes to sleep, and all waves of mind subside, then only, you are awake. All things pertain to mind only. If there is mind, there is World; if mind is not there, then it is liberation (mOksha). Know that you are free of mind, in all respects.

EtAvadEva vijnAnam | - This indeed is Knowledge (vijnAnA); yathEcchasi tathA kuru – having known thus, remain peaceful; do whatever you want; be spontaneous (self-willed) (svacchanda)!

 

Hari OM Tatsat