Pravachan 43 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 23 Nov 1976

Pravachan Audio link – Soundcloud –

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

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-43/

(Pravachan No 42 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, on completion of all expositions of Ashtavakra Gita)

ashTAvakra uvAca |

yattvaM paSyasi tatraikastvamEva pratibhAsatE |

kiM pRthak bhAsatE svarNAt kaTakAngadanUpuram || 15 : 14 || 139 ||

 

ayaM sO(a)hamayaM nAhaM vibhAgamiti santyaja |

sarvamAtmEti niScitya niHsankalpaH sukhI bhava || 15 : 15 || 140 ||

 

tavaivAjnAnatO viSvaM tvamEkaH paramArthataH |

tvattO(a)nyO nAsti saMsArI nAsaMsArI ca kaScana || 15 : 16 || 141 ||

 

bhrAntimAtramidaM viSvaM na kinciditi niScayI |

nirvAsanaH sphUrtimAtrO na kincidiva SAmyati || 15 : 17 || 142 ||

 

Eka Eva bhavAmbhOdhAvAsIdasti bhavishyati |

na tE bandhO(a)sti mOkshO vA kRtakRtyaH sukhaM cara || 15 : 18 || 143 ||

 

mA sankalpavikalpAbhyAM cittaM kshObhaya cinmaya |

upaSAmya sukhaM tishTha svAtmanyAnandavigrahE || 15 : 19 || 144 ||

 

tyajaiva dhyAnaM sarvatra mA kincit-hRdi dhAraya |

AtmA tvaM mukta EvAsi kiM vimRSya karishyasi || 15 : 20 || 145 ||

 

Variations -

15 : 3 - vAgmiprAjnamahOdyOgaM - vAgmiprAjnAmahOdyOgaM

15 : 14 - pratibhAsatE - pratibhAsasE

15 : 18 - kRtakRtyaH - kRtyakRtyaH

 

अष्टावक्र उवाच ।

यत्त्वं पश्यसि तत्रैकस्त्वमेव प्रतिभासते ।

किं पृथक् भासते स्वर्णात् कटकाङ्गदनूपुरम् ।। 15 : 14 ।। 139 ||

 

अयं सोऽहमयं नाहं विभागमिति सन्त्यज ।

सर्वमात्मेति निश्चित्य निःसङ्कल्पः सुखी भव ।। 15 : 15 ।। 140 ||

 

तवैवाज्ञानतो विश्वं त्वमेकः परमार्थतः ।

त्वत्तोऽन्यो नास्ति संसारी नासंसारी च कश्चन ।। 15 : 16 ।। 141 ||

 

भ्रान्तिमात्रमिदं विश्वं न किञ्चिदिति निश्चयी ।

निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति ।। 15 : 17 ।। 142 ||

 

एक एव भवाम्भोधावासीदस्ति भविष्यति ।

न ते बन्धोऽस्ति मोक्षो वा कृतकृत्यः सुखं चर ।। 15 : 18 ।। 143 ||

 

मा सङ्कल्पविकल्पाभ्यां चित्तं क्षोभय चिन्मय ।

उपशाम्य सुखं तिष्ठ स्वात्मन्यानन्दविग्रहे ।। 15 : 19 ।। 144 ||

 

त्यजैव ध्यानं सर्वत्र मा किञ्चित्-हृदि धारय ।

आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि ।। 15 : 20 ।। 145 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 15 (14 – 20); but, according to the transcript of the Pravachan, all these are given sequentially (139 – 145) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

First Sutra -

ashTAvakra uvAca |

yattvaM paSyasi tatraikastvamEva pratibhAsatE |

kiM pRthak bhAsatE svarNAt kaTakAngadanUpuram || 15 : 14 || 139 ||

Ashtavakra said – ‘In whatever you see, you alone shine (bhAsa); does (golden) bracelet (kangan), armlet (bAjU-band) and anklet (nUpur), shine different (bhinna) from gold (sOnA)?

The Universe (jagat) is like a mirror (darpaN); we see ourselves (therein) again and again; we seek out, our own reflection (prati-chavi) (therein), again and again, and the same is visible there. Normally, we think that, whatever is seen, that is outside. If you see beauty in the flower, you think that fruit also will be beautiful. No, beauty is in your eyes. The same flower might not look beautiful for someone else. For some other, that flower might neither look beautiful nor drab (asaundarya) - it might look neutral (taTastha); someone else, might ignore it. Whatever is inside you, the same shines forth outside. You get delighted by something, but that delight has been endowed to it, by you; it is not necessary that, someone else might find any delight in it. Hearing some (melodious) song, you start thumping; the same song might not have any effect on someone else.

Psychologists (manasvid), metaphysicists (tatvavid), and philosophers (dArSanik) have been trying, for centuries, to define beauty (saundarya), auspiciousness (Sivam), and truth (satya); it never gets defined. A great Western thinker (vicArak), G E Moore, has written a book – ‘Principia Ethica’, a very unique book, and a painstaking work. Such a book is written, once in many centuries. He has tried to define ‘good’ (Subha) – What is Good? He has written about two hundred pages, applying great wisdom. Finally, he comes to the conclusion that ‘good is indefinable’ – this, indeed, is a great conclusion.

Aestheticists (saundarya-SAstrI), have tried, for centuries, to understand – ‘what is beauty (saundarya)’? How to write a treatise (manual) (SAstra), if there is no definition (for it)? But, till now, no definition could be given. Try to understand the Western point of view. West says – it cannot be defined, because, every individual has a different view of beauty; and every individual’s ‘good’ (auspicious) is also different. Individual sees what he is capable (samartha) of. Individual sees himself only.

‘In whatever you see, you alone shine (bhAsa)’. (Jiddu) Krishnamurti’s basic (AdhArbhUt) opinion (vicAr) is – ‘observer is the observed’ – whatever is seen, that is the seer (drashTA) himself. Earlier, we have tried to understand, from the Sutras of Ashtavakra, that the seen is never the seer – this is one more step ahead. You will find contradiction (virOdhAbhAs) in this. Someone asked me a question – ‘you say that whatever is seen, is not the seer; but, Krishnamurti says – seen is the seer himself. Both these are contradictory. What is the truth?’

These are not contradictory – they are at two different levels (tal). When the initial ray of knowledge bursts forth, it does, in this way only – knowing that whatever seen, is different from me. Try to understand. In whatever you see, you – the observer – has become separate. Whatever you have seen, you have gone beyond it. You do not remain as whatever is seen – you are not, at least, the seen; the seen is at a distance; you are standing there, and watching it. You are seeing me here; therefore, surely, you are separate; you are hearing me; therefore, you are separate from me. Whatever you see, touch, hear, feel, taste – that which has been experienced by you - becomes separate from you. This is the first step (sIDhI) of knowledge.

As soon as the (first) step is completed - you segregate the seen from the seer – then, the second incident occurs. The first one, you have to do (perform); the second one happens on its own. The second incident is very unprecedented (apUrva). As soon you segregate the seen from the seer, the seer, no longer, remains a seer, because, seer cannot remain without the seen - he is always associated (juDA) with the seen. When the seen vanishes, the seer also vanishes. How will you define the seer? There cannot be any definition (of seer) without the seen – you have to bring in the seen. If, in the definition (of seer), seen is to be brought in, how can the seer be different (alag) from the seen? Both of them have become same. Once the seen collapses, the seer also collapses. First, let the seen collapse; then, the second one (collapse of seer) happens automatically. Once you pull out the seen, you find that the seer also has vanished. Then, the second statement of Krishnamurti becomes clear – ‘observer is the observed’; seen is seer himself.

In today’s Sutra, Ashtavakra tells the same thing. This Sutra is a little ahead (forward) (AgE), therefore, Ashtavakra is proceeding in sequence (kram) towards it. First, he said – ‘become free from the seen; then you are bound to become free from the seer also. The seer and seen are the two sides of the same coin.  

yattvaM paSyasi tatraikastvamEva pratibhAsatE – ‘In whatever you see, you alone shine (bhAsa)’.

On the day of full-moon, moon rises; thousands and thousands of reflections are made – somewhere in the lake, in the salty water of the ocean, in water bodies, in the rivers and canals, in puddles; if you fill water in a plate, reflection is made in that also. The moon is but one only, but many reflections are made. Would you say that the reflection made in dirty water is different from that of clear water? Would you say that the reflection in the dirty water is dirty, because the water is dirty? Can the dirtiness of water make the reflection also dirty? The reflection can never be dirty.

Rabindranath (Tagore) has written a recollection (smaraNa). When he returned from the West, after becoming famous by winning Nobel Prize, he was greeted in many places; people honoured (sammAn) him much. When he returned to his home, there was a neighbour, who also came to meet him. He (Tagore) was a little uncomfortable (bEcain) with that person; he had never come to meet him before. He (Tagore) was disturbed by the very look of his eyes – his eyes were piercing like a sword – as if he would get straight into his heart. He came and looked directly into his (Tagore) eyes; he was quite disturbed. He (visitor) shoved his shoulders, and asked – ‘have you really experienced God?’ Because, Gitanjali – for which he got Nobel Prize – was a song on (of) the Lord; the words (in the poem) were like those of Upanishads. That person, disturbed him (Tagore) very much. He said – ‘have you actually beheld the God?’ He (Tagore) got very angry; he felt insulted. But the fierceness of his (visitor) eyes were such that, he (Tagore) could not tell a lie also. That person laughed, and his laughter wounded him more. The person said – ‘do you see God in me or not?’ This has become more difficult. He (Tagore) was not able to see God in him, even if he could see God in others. He (Tagore) could have seen God in all those, who came with garlands, who greeted him, who sang his praises, who performed drama, dance etc – they were all very loving mirrors. That person went away laughing derisively at him.

Rabindranath has written – ‘that night, I could not sleep. The song, which I wrote, looked false to me. During the night, his eyes were piercing me, in the dream – as if he is encircling me. Next day, I got up early; the sky was cloudy; it had also rained in the night. In many places, on the roadside, there were pools of water. I went towards the sea, to cheer up my mind. When I was returning, Sun was rising. I saw the Sun rising in the infinite ocean; then, on the way, I also saw the reflection of Sun in the dirty pools of water on the roadside, wherein buffaloes were lying, near which people had defecated also. Suddenly, my eyes opened; I stood stunned – has the reflection of Sun, made in the dirty pools of water, also become dirty? Has the reflection of Sun, made in the infinite ocean, also become infinite? Has the reflection made in the petty pools, also become petty? Reflection is but one only.’

Rabindranath has written – ‘as if someone has awakened me from the sleep, as if lightning had struck me in the darkness, in that condition, I went to that person (neighbour), and embraced him – I beheld Lord in him too; it is His reflection only. Whether it is the sharp edge of a sword, it is His sharpness; whether it is the softness (kOmal) of the flower, it is His softness.’ That person looked deeply at me again; but, today, I did not find the same sharpness in him (in his look); today I am transformed. That person said – ‘then, you have surely experienced (God) – just now; it was not there till yesterday. Just now, you have learnt something; you have awakened. I welcome you – not because of your winning Nobel Prize, not because of the fame of your song; now, you have returned after becoming tranquil; you have got some taste of it; you have enjoyed the taste.’’

Ashtavakra says – ‘does (golden) bracelet (kangan), armlet (bAjU-band) and anklet (nUpur), shine different (bhinna) from gold (sOnA)?’

Many ornaments are made from gold; similarly, how many forms (rUpa) of paramAtmA are made! Ravana is also His form. When you study Ramayana, if you do not find His form in Ravana also, then study of Story of Ram is futile; if you find Him only in Ram, and not in Ravana, then you have just been banging your head (sir mArnA); the door has not opened. People study Story of Ram, watch The Sport of Ram (rAm lIlA), and keep burning (the effigy of) Ravana, but, they do not understand. If they do not grasp the fact, they have failed. If you see Ram only in Ram, then you do not have the ‘eyes’. The day, you see (Ram) in Ravana also, that day your eyes have opened. It is not a great virtue, to see auspicious in auspicious (Subha), but to see auspicious in inauspicious (aSubha) also.

All the ornaments are His only – somewhere as Ram, and as Ravana also, somewhere as Krishna, and as Kamsa also, somewhere as Jesus, and as Judas also, somewhere pleasingly (prItikar), and as unpleasant also, somewhere as a flower, and as thorn also. Even thorn is His form only; even when thorn pricks you, remember Him only. Then, you will slowly find that you have started becoming homogenous (Ek-ras). Whoever beholds that One, he starts becoming homogenous. One who becomes homogenous, is able to behold the One.

Poem of Acharya –

मौन तम के पार से यह कौन मेरे पास आया

मौत में सोये हुए संसार को किसने जगाया

कर गया है कौन फिर भिनसार, वीणा बोलती है

छू गया है कौन मन के तार, वीणा बोलती है।

मृदु मिट्टी के बने हुए मधुघट फूटा ही करते हैं

लघु जीवन ले कर आये हैं प्याले टूटा ही करते हैं

फिर भी मदिरालय के अंदर मधु के घट हैं, मधु प्याले हैं।

जो मादकता के मारे हैं वे मधु लूटा ही करते हैं

वह कच्चा पीने वाला है जिसकी ममता घट, प्यालों पर

जो सच्चे मधु से जला हुआ, कब रोता है चिल्लाता है

जो बीत गई सो बात गई।

छू गया है कौन मन के तार, वीणा बोलती है!

वह कच्चा पीने वाला है जिसकी ममता घट, प्यालों पर!

One who gets entangled (ulajh) in the forms (rUp) - in shapes (AkRti), who does not recognise the formless (arUpa) - that which is beyond shape - is an unripe (kaccA) drinker (pInE vAlA). One who has seen (Him) in Ram, but could not see (Him) in Ravana, is biased (pakshapAtI), blind (andhA). Blind are biased, but those who have eyes, are not biased. One who has eyes, can see Him everywhere, in each and every place.

In the 1857 Mutiny (gadar), a British soldier, spiked a naked sanyAsi, with a spear, in his chest – by mistake. This naked Fakir was passing by. It was night time, and he (Fakir) was euphoric (mastI); he was passing by the camp of the soldiers, and they caught him. But, he (Fakir) was observing silence for fifteen years; the soldiers did not know this. He was naked and also would not speak; therefore, they assumed him to be a spy (jAsUs) or a rowdy (upadravI). The Fakir did not say anything; he was standing and smiling; and they became more incensed. He (Fakir) had taken a vow that he would speak only at the time of death – just once. After the soldier spiked his chest with spear, he spoke; he said – ‘You cannot deceive me; I am seeing You even now; You are That (tat-tvam-asi)’; and, he died. ‘He is indeed You only; You cannot deceive me; you have come, in the form of a murderer (hatyArA); welcome; now that I have recognised you once, you can come in any form; it makes no difference.’

He (Fakir) could behold Lord, even in his murderer; he became free (mukta) that very moment. He did not die – it was his liberation (mOksha). The spear did not kill him; it animated (jilAyA) him; it awakened him to eternal life.

 kiM pRthak bhAsatE svarNAt kaTakAngadanUpuram | - If golden ornaments are perceived by you, as different from one another, then you are blind. There is only gold in all of them. What difference does it make, by external shapes? Therefore, there are two things in this Sutra. First – all that is perceived by you, are you only; the whole universe is a mirror, and all the associations (sambandh) (thereof) too; all the experiences is a mirror, and all the situations (paristhiti) (thereof) too; you keep glimpsing yourself in all different forms. Second – all the different forms perceived, are pervaded by One only – they are different only externally; like the multitude of different types of waves of an ocean – small, large, huge (virAT) – inside which, there is only the undulating (tarangit) ocean. It is the ocean only, which is undulating as waves. All these (waves) are the folds (salvaT) on the sheet (cAdar) of ocean – there is not even a little difference among them. Whatever is hidden inside them (waves) is One only (the ocean). Both these formulae are hidden in this one Sutra – both are wonderful.

Learn to go beyond forms, little by little, and search for the formless. Look at faces, a little less, and look a little more, that which is hidden inside, behind the faces. Look at the bodies, a little less, and pay a little more attention on that, which is hidden inside, behind the bodies. Hear, the audible words, a little less, and hear, inside the word, the dawn (advent) (bhinsAr) of void (SUnya) - the play of lute (vINA) of void. Like that, one becomes peaceful (SAnta). (Translator’s note - The exact words used by Acharya – Sabda kE bhItar jO SUnya kA bhinsAr – are difficult to comprehend; Sabda has two meanings – ‘word’ and ‘sound’. From the context, it (Sabda) should mean ‘word’; however, the word ‘bhinsAr’ is a very uncommon usage – for me. It is doubtful whether, he refers to the origin of anAhata nAda (unstruck sound) that is stated to arise from the void – later developing into language and music, through stages.)

There are many reasons for disquiet (aSAnti); there are many shades (chAyA) of disquiet. When That One is begun to be perceived, there remains no scope (suvidhA) for disquiet. When there is One only, then what kind of disquiet? And, when you only are sparkling (jhalak) everywhere – when there is no other (dUsrA) – then what is to be afraid of? You only are birth (janma), and death (mRtyu) also; you are happiness (sukh) and unhappiness (grief) (dukh) also; then what is to be afraid of? Then everything is acceptable (svIkAr). In that all-acceptance (sarva-svIkAr), you become peaceful (tranquil) – you are bound to become peaceful; then, the flower of peace (SAnti) – heavenly (aparisIm), non-withering (amlAna), untouched, and ever-green (ever blossomed) (kOrA-kumvArA) Parijata flower - blossoms; you may call it ‘thousand-petalled’ (sahAsrAra) (sahasra-dala) lotus; it blossoms in the event of one-ness (Ekatva) – when you begin to perceive the One everywhere. At first, the distinction (bhEda) of I and you, does not remain; then, differences in external forms also, do not remain. (Translator’s note – When Acharya mentions about sahasrAra and sahasra dala padma – thousand petalled lotus – he is invoking Kundalini Yoga.)

Consider this – if we seat two void (SUnya) individuals (vyakti) in a room, will there be two persons or one? There cannot be two. This much is certain that there cannot be two, because, when two voids meet, it does not remain two – when two voids join, they become one. We say ‘one’ only, because, we have to say so. In fact, there is not even one. That is why, in Bharat, we say – ‘it becomes non-dual’ (advaita) – not two; we never talk of one, because, even for one, there must a boundary (sImA). Whether you bring in three voids, or four, everything keeps vanishing.

It happened so, during the period of Buddha, Ajata Satru became the emperor. His father was a devotee of Buddha; but, he (Ajata Satru) incarcerated his father, and became the emperor; therefore, he was antithesis (viparIt) of Buddha. Naturally (svabhAvataH), because, firstly, his father was a devotee of Buddha, and secondly, his action (of incarcerating his father) was so profane (adhArmik), that he did not dare to go near Buddha. He had a great guilty (aparAdha) conscience (bhAvanA). As Buddha was passing through his town, his ministers (amAtya) told him – ‘it will not be graceful (aSObhanIya); it will not be appropriate (ucit); it will be unfortunate (durbhAgya); there could be grave implications (pariNAma); you should go for audience (darSan) of Buddha; just, for once, have his audience, as a formality (aupacArik), and then, come back; when Buddha comes to our village (town), if the emperor does not go, then, there could be grave implications for the citizens; you will earn more infamy than that of incarcerating your father, because, in this country, the emperor had always bowed before Fakirs; forget everything, and proceed – just as a formality’.

(The emperor felt that) the advice was appropriate, and he understood; whatever sin, he had committed, against his father, would also be wiped out; people would consider him to be not so bad - at least, he went to hear Buddha, and touched his feet. Therefore, he went. But, one who commits sin, remains afraid (bhaya-bhIt); he was afraid of even his ministers. One who frightens others, also remains afraid. One who kills another, is also afraid of, someone else, doing the same (kill) to him. One who causes harm to another, also makes arrangements, so that someone else does not cause him harm. He was very afraid. Buddha was halting near the fringe (OT) of trees (forest). When he was about to reach the place, he became afraid, and said to his ministers – ‘listen, you said that ten thousand mendicants (bhikshu) are present there; but, I do not hear any noise; it seems to be some deception, some conspiracy’. Therefore, he drew his sword. His ministers started laughing; they said – ‘please do not be foolish (nAsamajhI); you do not know Buddha; you do not know about the ten thousand people sitting near him also; please have some patience (dhairya); there is no conspiracy; please come.’ However, he proceeded with a drawn sword. Till the time he reached, beyond the forest, and actually saw the presence of ten thousand mendicants, he did not place his sword back. Then, the first question he asked to Buddha was – ‘there are ten thousand people; normally, there would be a lot of noise; but, why all these are sitting so quietly?’ Buddha said – ‘whether there is one void or ten thousand, it makes no difference; voids do not add; voids vanish into one another; these are meditating; now, they are in the state (daSA) of void; now, they are not there.’

In that very moment, when you are not there, no one is visible to you; then, you alone remain; neither there is any seer, nor anything seen. The seen (dRSya) and seer (drashTA) vanish (are lost); knower (jnAtA) and known (jnEya) are gone; whatever remains, we call it ‘seeing’ (sight) (darSan). Keep this in mind. In ordinary language, we call the connection (sambandha) between seer and seen as ‘seeing’ (sight); we call the connection between knower and known, as knowledge (jnAna). But, this is a practical (vyavahArik) definition. The spiritual (transcendental) (pAramArthik) definition - the ultimate (Atyantik) definition - is totally opposite : where neither seer nor seen remain – only seeing (sight) is left - pure (Suddha) sight (darSan) is left – (we  call it) form (rUpam) of pure consciousness (cinmAtra); where neither knower nor known remain – when just (mAtra) knowledge is left – that is called by Ashtavakra as ‘knowledge’ (iti jnAna) – that indeed is the knowledge. And whatever remains, that is liberation (mukti); knowledge liberates.

Therefore, the first foot (caraNa) of knowledge - ‘Whatever you see, in that, you alone are shining (bhAsa)’. This is not any doctrine (siddhAnta), that you hear, and believe (mAn) it; this is not any definition of mathematics, that you hear and believe. You can come to know this, only through a life-long (jIvant) pursuit (prayOg). You start peeping (jhAnk) a little, into your (own) life like this - from this angle – that you indeed are being seen. When someone abuses you, and you perceive him to be evil, then, look a little more carefully – ‘do I see something of my own, in his wickedness (dushTatA)? Whether it is my ego that has wounded him, agitated (tilmilA) him? Whether it is the echo of my own ego that is returning?’

If there is no ego, then, no one can insult (apamAn) you – there is no scope for insult. Have you seen – if you are injured in the leg, you keep getting injured, again and again, throughout the day? If you pass through the door, you get injured, at the threshold (dEhrI); you open the door, you get injured by it; you wear shoes, you are injured again – a small child comes and steps on it. You keep wondering, whether everyone has vowed to injure me in the same place, where I am already injured. Nobody has taken any vow, no one even knows (that you are injured); next day, if someone steps on your injury, you do not feel the same way; today, you feel it, because, there is an echo of your injury.

Ego is like a wound (injury) (ghAv); you carry the wound. Someone pushed you, the injury reaches there (ego). No one is eager to injure you – who has got spare time (Fursat)? People are so busy in their own affairs (of life) – who has the time, who has the facility (suvidhA) of insulting you? That is why, often, it happens, when you feel insulted, and say so, to that person, he looks surprised (caunk); he says – ‘what are you saying? I did not do any such thing’. Forget about your enemies, it happens daily with those, whom you call your friends and dears. Husband says something, and the wife hears something else; and even after the husband explaining a lot, that he did not say so, she says – ‘don’t change it; you did say so’. Wife says something, and husband derives some other meaning. You derive meaning from your own side. Whatever you hear, is not what you, actually, hear. Then, wherever you are injured, you keep getting injured there. But it happens so, only because of your injury (wound).

A small child went to a doctor, to get the boil, in his hand, operated. After operating, when the doctor was about to tie bandage, the child showed the other hand – operation was performed on the right hand, but the child showed the left hand – and said – ‘please tie the bandage in this hand’. Doctor said – ‘My child, are you mad? You have to go to school; (if you do not tie bandage on the hand, on which operation has been done) you will get hurt; that is why the bandage is tied to avoid (further) injury. The child said – ‘you do not know the children of the school; they hit in the same hand, in which bandage is tied. Please tie the bandage in this hand, so that their attention is not drawn to the other (operated) hand’. The child is right – even though he has very little experience (of life); one gets hurt in the same place where bandage is tied - it is not that someone is (deliberately) hitting. That is why, the child asked the doctor to tie the bandage in the other hand, so that he can keep on getting hit in that (bandaged) hand, and the other hand will be safe.

If you observe life carefully, you will find that the same thing is happening – it has always happened. Whatever is seen, that is your reflection (chAyA). You get troubled by looking at yourself. Bear in mind – the multitude of forms seen outside, are different waves of the same ocean – ocean of consciousness (caitanya); you are also a wave, and all these (people) are also waves; that which makes these waves undulate (lahrAyA), is hidden inside; that is the basis for everyone (every wave).

 

ayaM sO(a)hamayaM nAhaM vibhAgamiti santyaja |

sarvamAtmEti niScitya niHsankalpaH sukhI bhava || 15 : 15 || 140 ||

‘I am that, and I am not this – give up such divisions (distinctions) (vibhAga); everything is Self (AtmA) – having ascertained (niScaya) so, bereft of any resolve (sankalpa), be happy (sukhI)’.

I am this, I am that, I am not this, I am not that – give up all such distinctions. Throughout our lives, we make only distinctions. Throughout our lives, our untiring (athak) effort (cEshTA) is this – we should correctly define ourselves, as to who we are. People come to me; they say – ‘I do not know as to who am I; please tell me some way (method) (rAstA) so that I can know, as to who am I’. What is that you want to know? You want a definition; you want a boundary (limit) (sImA), within which you can say – ‘I am this’. This is what we are also trying. From World (samsArik) standpoint (Dhang) or from religious (dhArmik) standpoint, our effort has always been only one – to reveal (pragaT) clearly, as to who I am.

You have seen – if someone is just pushed, he stands up, and says – ‘do you know, who I am?’ What is he telling? He says this – ‘are you pushing me? Don’t you know, who I am? This push will cost you dearly; you will get into trouble; ask for forgiveness.’ He also does not know who he is. Whoever knows? Nobody knows; that is why, we are carrying false labels. Someone says – ‘I am Hindu’. Is it some ‘being’ (existence) (hOnA)? When you were born, you were not born as a Hindu; you did not come (into being) bringing along (Bhagavat) Gita, nor did you bring Quran, nor Bible; you came into being, empty handed. There was nothing written on the (fore)head also that - you are a Hindu or a Mussalman or a Christian. You came into being as an utterly (nipaT) blank paper. Someone else has written (in it) - you are a Hindu, or a Mussalman. Somebody has spoiled your book. Do you consider someone else’s writing (likhAvaT) as your innate (svabhAva) nature (svarUpa)? The one who wrote thus – (that you are) Hindu – does not know what he is doing. His forefathers had written over (on) him, that he is Hindu. Are you (expected) to go (proceed) by listening to another person? Now, you do not have any experience of your own.

Then, someone says – ‘I am beautiful (handsome)’. This also has been written (on you) by someone. Somebody said that you are beautiful, and you are holding on to it. Who knows, whether it was his opinion (dhAraNA), or whether he had his own reasons to say so? There are many different opinions about ‘beauty’. In China, one kind of face is considered to be beautiful; but in Hindustan, no one would consider such a face to be beautiful. In Africa, another kind of face is considered to be beautiful; but in America, no one would consider that kind of face to be beautiful. One who is considered beautiful in England, is considered as ‘diseased’ in Africa – looking pale (pIlA) or pale-faced (pIta-mukha) – they ask – ‘is it some beauty? He cannot withstand even a little sun-shine – is it some health?’

There are many opinions about beauty. Who is beautiful? Whose opinion is correct? Who is ugly? You also notice that, if your friend falls in love with someone, you bang your head – ‘what kind of woman you are after; there is nothing worth.’ But he is crazy (dIvAnA) after her. He says – ‘I got my heart’s beauty (sundarI), I was in search of, for many lives; I have met her. We are made for each other. Now that I have found my mate, there is no more search; I have reached the final bend’. You are astonished – ‘have you lost your mind? Are you insane? Have, at least, some sanity. Wherefrom, you got this ordinary woman?’ But, you are not understanding; whatever is looking beautiful to you, it is not necessary, it should be so with any other person also. Someone tells, that you are beautiful, someone tells, that you are intelligent. In regard to their children, every parent think that, no one else, in the World, ever had such a child. Therefore, a kind of delusion arises, and the child goes out in the World, head held high; but, does anyone take note? Then, one becomes distressed. Every parent thinks that Lord has not given anyone else such a child. Unique (advitIya)!

Listen to the words of parents; everyone is discussing their children; they tell others, praising them. Even if they are criticising – listen carefully – there is a note of praise – ‘my child is very naughty (SaitAn)’. Even in telling that their child is very naughty, they derive pleasure – ‘not an ordinary child! He is very mischievous (upadravI)’. Their egotism (asmitA) is satiated (tRpt). Parents give something; something is obtained from school, college education, certification; something from the society (samAj); with all these, you derive your definition – ‘I am so and so’. Then, something is obtained through life’s experiences.

We were born with a body; when we opened our eyes, we found ourselves in a body only. Therefore, naturally, we think that we are the body. Then, as awareness (bOdh) – mind –developed, we found ourselves in a mind. It is said – ‘I am the mind’. We are none of these. Our existence (being) (hOnA) is not end (cuktA) by any of these definitions. We are like the free sky (AkASa), for which there is no boundary (limit) (sImA).   

The second Sutra is - ‘I am that and I am not this – give up such divisions (distinctions) (vibhAga)’. Such distinctions are making us go astray (bhaTkA) – we need unity (avibhAg).

 ayaM sO(a)hamayaM nAhaM vibhAgamiti santyaja |

sarvamAtmEti niScitya niHsankalpaH sukhI bhava ||

‘Give up (tyAga) all these (notions) entirely (samyak);’ Give up (saMtyaja). The word ‘saMtyaja’ is a very important. It is not just ‘giving up’ (tyAga), because, sometimes, people give up (things) through obstinacy (haTh) or obduracy (zid); sometimes, they give up because of egotism (ahaMkAr). If you go to anyone to obtain some charity (dAn), firstly, you entice (FuslAnA) his ego – ‘you are such a generous person (mahA-dAnI)! Can there be righteousness (dharma) in the World without you!’ You puff him up well. When you find that he has been inflated (FuggA) enough, you tell him – ‘a temple is being constructed; we need your help’. He, who would have, otherwise, given just one rupee, may, probably, give a hundred rupees. You have puffed him up well. But the charity given by him, is not ‘total’ (samyak) relinquishing (tyAga) – that is only a part of his ego. Can there be total relinquishment (samyak tyAg) egotistically?

I have heard – a politician went to the forests of Africa for hunting; he was caught by cannibalistic tribals. They were very happy – that they got a meal. They set up a cauldron. But, their headman, was flattering him (victim); it was getting late; tribals started beating drums and were getting ready for meals, because, they did not get such a tasty meal for long. As it was getting late, one of them said to the headman – ‘why are you delaying so much?’ He said – ‘just wait; I know, he is a politician; he is very lean and thin; let me puff him up first; let me flatter him, so that he becomes bloated, and more of us can fill their stomach. Wait for some time. I know politicians; let me bloat his mind.’

Sometimes, your ego becomes ready even for relinquishing. Processions (SObhA yAtrA) are conducted when saints (tyAgi) come – when Jain hermit (muni) comes, there is such a procession. Standing on the roadside, watching the procession, sometimes, you also feel – ‘after all what is there in Worldly life? When shall I also have such a fortune of relinquishing everything, and being taken on such a procession!’ People undertake fasting, even for eight to ten days, because, after fasting for ten days, they are eulogised (praSamsA), they get regard (sammAn); friends and relatives come for enquiring about welfare (sukh-dukh); they come to do service – great achievement! If fasting is considered important, even small children become ready to undertake fasting, because they get regard.   

If the ego is getting the regard, then it is not a real relinquishment; the same old disease is continuing; no revolution can take place. For ‘revolution’, we have two words ‘krAnti’ and ‘saMkrAnti’. Any revolution that takes place compulsively (jabardastI), or foolishly, or through exhortation (Agraha), or through obstinacy (haTh), that is (just) revolution (krAnti). But, when some revolution arises out of (through) wisdom (knowledge) (bOdha), then it is true transition (revolution) (saMkrAnti); if it arises naturally (sahaj), then it is saMkrAnti.

The meaning of ‘saMtyaja’ is ‘to give up entirely (samyak), will full understanding (bOdha)’. Do not give up for any reason whatsoever; give it up because, it is futile (vyartha). Do no give up wealth, because, by doing so, you will get honour (gaurava), you will be glorified as a renunciate (tyAgI) or you will go to heaven (svarga) and enjoy (bhunja) merit (puNya) in future (bhavishya). Then it is not giving up entirely - it is inappropriate (asamyak). Give it up, because, you have experienced that there is nothing (no substance) in it. You are carrying a stone thinking that it is diamond. Then, you come across some assayer (pArakhI); he tells you – ‘you are insane; this is a stone, not diamond’.

A jeweller (jauhar) died; his son was very small. His (jeweller) wife said (to her son) – ‘you go to so and so jeweller, a friend of your father; we have a lot of diamond jewellery in our (treasure) chest (tijaurI); go and sell them to him; it will be sufficient for us. That jeweller said – ‘I shall personally come’. He came, and opened the chest, and looked (at the jewellery). He said – ‘now, keep the chest closed. The market rate is not suitable; as and when the market rate becomes appropriate, we shall sell them. For now, please send your son to me, so that he can learn the job of a jeweller.’ Two years passed. In the meanwhile, the wife (of dead jeweller) enquired – ‘when will the market rate become appropriate?’. He said – ‘just wait’. After three years, he said – ‘I shall come; the market rate is appropriate’. In those three years, he had trained the boy, and he was able to assay. Both of them came and opened the chest. The son looked at the jewellery; he laughed; he bundled them and threw it in the trash bin. The mother started shouting – ‘you mad, what are you doing? Have you lost your senses?’ He said – ‘it is not about senses; now I shall explain what my father’s friend did. If, on that day, he had told us, that these were just stones and pebbles, you would not have believed. We would have thought that this person is deceiving us. Now, I myself know that these are stones and pebbles. During these three years, my experience has taught me about diamonds. These are not diamonds; we were under wrong impression (dhOkhA).’ This is an appropriate relinquishment, happening with understanding.

When you relinquish (tyAg) something, in order to get something (in return), it is not relinquishment; it is a bargain (saudA) – it is not total (samyak) relinquishment. Total relinquishment is (possible) only when one has realised the futility of that thing. Then, you are not giving it up for the sake of anything (else). In the morning, after sweeping the house, when you throw the trash in the bin, do you make newspaper announcement – ‘today I have given up trash again’? That is total giving up. When you give up something, like trash, that day, you give up totally – with understanding – not by just knowing it to be so (trash).

A person believes (mAn) that he is body; there is another who, every day, keeps on reciting – ‘I am not the body; I am Self (AtmA)’; there is no difference between them. This repetition – ‘I am not the body’ – is the proof (pramANa) of his feeling (conviction) (EhsAs) that he is the body. For that person, who has understood, that he is not the body, the matter ends there; why keep repeating? Is it possible to change, a falsity into truth, just by repeating? Though it is false, it may seem true, but it can never become true.

‘I am that, and I am not this – give up such divisions (distinctions) (vibhAga)’ – In regard to giving up, bear in mind, that it should be total giving up; give up totally, give up with understanding (bOdha). Do not give up by believing someone. You should become assayer yourself, become a jeweller (jauhari); then, give up. Whatever falls off through understanding, only that really falls off; rest do not fall off – they comes back through some other opening, through backdoor. Give up such distinction(s), as distinction(s) only.

It is a method (system) (vyavasthA) of mind, to make distinctions (divisions) in everything. We observe that, in the West, two thousand years ago, there was only one science, which was called ‘philosophy’. Then, it got divided – science broke off; science and philosophy became separate. Then, science broke into physics, chemistry, bio-chemistry and biology; medical science and engineering became separate. Even among them, there were divisions – organic chemistry, inorganic chemistry became separate. Then medical science broke into large number of divisions. Thus, it kept on dividing; everything becomes a specialisation. Then, many more branches (SAkhA) and offshoots (praSAkhA) come out of them also.

In olden days, you used to go to any doctor, for any kind of disease, and he would help you (to recover); those days are gone. Now, there is no doctor for the complete man; now, there are doctors only for every part. If you have problem with ears, you go to one doctor; for eyes, you go to another; for throat, you go to yet another; for stomach, you go to another. It is funny that, while you are just one - eyes, throat, stomach – all these are united (joined), but doctors are separate. That is why, sometimes, it happens that you just got treated for stomach, and your eyes developed problem; you got your eyes treated, and ears developed problem; you got your ears treated, and tonsil problem arose; you got tonsils removed, then appendix problem arises.

Those who are delving into medical (therapeutical) (cikitsA) science, say that this is posing a grave danger – if man is combined (ikaTThA), medical science also should be combined. Now, treatment is being done for segments (divisions) (khaND); a person dealing with one division, does not know anything about other divisions; therefore, one does not know, about the kind of effect, of what is being done by a doctor, of one division, will have on other divisions; now, there is no connection (between one another). No one knows everything – the whole. Now, diseases are being treated; no one is worried about the person who is sick (bImAr). There is no hold of (by) individual – undivided (akhaND) individual – only divisions. And these divisions keep increasing, and there is no connection between these.

Physics is going in one direction; chemistry is going in another direction. There is no one to synthesise (saMSlEshaNa) the extreme (ultimate) (Atyantik) consequences (results) (pariNAm) of these two. No one knows, what is the ultimate meeting point, of all the sciences; everyone is proceeding in his own branch and its offshoots; new twigs (phuNagI) are coming out of these, and they keep going. A whole life is spent in knowing about smallest of the things; but, the aggregate (totality) (samagra) is missed out (cUk). The journey of religions is opposite of it – this is the difference between science and religion. Science divides, sub-divides, and further sub-divides; and the divisions keep going on. And, science reaches the atom (paramANu) – by dividing and dividing, till no further division is possible – if (further division is) not possible today, maybe tomorrow at least. The journey of religion is different; religions unites two divisions – keeps on uniting – towards the undivided (whole) (absolute) (akhaND). Then, only Brahman (brahma) remains – One remains – call it Self (AtmA), Truth (satya), emancipation (beatitude) (nirvANa), liberation (freedom) (mOksha) – or by any name.

Understand like this – science climbs up from the root (pID) of the tree – dividing into branches, offshoots, leaves – it keeps spreading. The scientist perched on one leaf, does not know anything, about the one, sitting on another leaf. Religions goes on a different journey – from leaves to offshoots, offshoots to branches, from branches towards the root of it all – towards the Self (sva). Science reaches the tiniest, and religions reaches the infinite (virAT). Sciences reaches the multitude, and religions reaches the unity (One).

Therefore, bear this Sutra in mind - vibhAgamiti santyaja | Stop dividing (vibhAg), splitting (bANT); see that which stands undivided (avibhAjit) – see the undivided; see that One, whose form are all these; do not get involved (entangled) (ulajh) in the forms. Whenever we say – ‘I am so and so’, we are holding on to the divided. Someone says – ‘I am Brahmin (brAhmaNa)’; a Brahmin cannot, surely, be a whole man. Someone says – ‘I am Sudra’; he also cannot be a whole man. One who says that he is Brahmin, has rejected (varjit) Sudra; he broke the unity (akhaNDatA). One who says that he is a Sudra, has rejected Brahmin; he broke the unity. One who says, that he is Hindu, is, surely, not a Mussalman; otherwise, he would not have said that he is Hindu. One who says that he is Mussalman, also broke away; Christian is also broke away. Likewise, we keep on getting split. Among these also, there are small sub-divisions – sub-sub-divisions. Likewise, man keeps getting split.

Whenever you say – ‘I am so and so’, you have created a small circle (ghErA). In fact, to say – ‘I am a human (manushya)’, is also a small circle. What status (haisiyat) humans have? How many are they? A small earth, in the vast (virAT) expanse (phailAv), and, in this, what is a human? How trivial is he! Do you count yourself as human? Why don’t you say, that you are life? In that, even plants, (animals) and birds also will get included. Then, why do you say that you are (just) life; why don’t you say that you are existence? In that, everything gets included. This is the meaning of ‘aham brahmAsmi’ – I am Existence; I am Brahman. The One who is everything, I am one with Him; He is One with me. That person, who leaves off all such divisions, experiences the depth of the ocean. There are waves on the surface of the ocean; there exists unity, at its depths.    

 Poem of Acharya –

चट जग जाता हूं

चिराग को जलता हूं

हो सजग तुम्हें मैं देख पाता हूं

कि बैठे हो

पास नहीं आते हो

पुकार मचवाते हो

तकसीर बतलाओ,

क्यों यह बदन उमेठे हो?

दरस दीवाना

जिसे नाम का ही बाना

उसे शरण विलोकते भी

देव—देव ऐंठे हो!

सींखचों में घूमता हूं

चरणों को अता हूं

सोचता हूं मेरे इष्टदेव पास बैठे हो!

It is not correct to say near (pAs), because, even in ‘nearness’, distance (separation) (dUrI) comes in. My favourite God (ishTa dEv) is situated inside – to say ‘near’ is not correct.

सींखचों में घूमता हूं

चरणों को अता हूं

सोचता हूं _ मेरे इष्टदेव पास बैठे हो!

चट जग जाता हूं

चिराग को जलाता हूं

हो सजग तुम्हें मैं देख पाता हूं बैठे हो!

It is not correct to say – ‘paramAtmA is near’; this is total delusion (bhrAnta). Whenever you pay obeisance (praNAm) to paramAtmA, by lifting up your hands, towards the sky (AkASa), you have distanced him much – very much. You have put Him at your hands’ distance, and you have distanced (vilag) yourself; you have become separate (pRthak).

We observe that, in this country, there is an ancient custom (prathA) – when any stranger (ajnabI) passes through village, he says ‘Jai Ram Ji’. Do you understand the meaning? In the West, people say ‘Good Morning’; but it is not that sweet; it is alright; it is indeed a beautiful morning - it is about the season, but not very deep; it does not go beyond the nature (prakRti). But, in this country, we say ‘Jai Ram Ji’ – Hail (Sri) Ram! –seeing, even a stranger. In towns, no one says ‘Jai Ram Ji’ seeing a stranger. Now-a-days, we keep note (account) of Jai Ram Ji also – whom to say, and whom not to say. With whomsoever we are concerned (matlab), we say it; and, we do not say to others. We say it often – many times - to those with whom we have some give-and-take (lEnA dEnA). We do not say it, to those with whom we have no dealing; in case of those, whom we fear, that they are eager to snatch something from us, we do not say, even by mistake,

Such simple incantations (mantra) like ‘Jai Ram Ji’ also, have, now, become a business (vyavasAyik). But in the country-side (dEhAt) and villages, even now, if a stranger passes by, villagers say ‘Jai Ram Ji’ – Victory to Lord Ram. He says (means) – ‘though you are a stranger, your Ram is no stranger to us; no matter how much you may be different on the surface, we see Ram (inside you)’. In saying so, even if he does not understand (the purport), there is some secret behind the tradition (paramparA). When people light lamp, they pay obeisance by joining palms. We think that villagers are rustic (ignorant) (gaMvAr). Even when villagers come to town, when you switch on electric lamp, they pay obeisance by joining palms. You may deride it; you think – ‘insane! This is electric lamp; I switch it on and off; why pay obeisance?’ But, he says (means) – ‘wherever there is light, there is paramAtmA – he is near (us) like the illumination’.  

चट जग जाता हूं

चिराग को जलाता हूं

हो सजग तुम्हें मैं देख पाता हूं बैठे हो!

सींखचों में घूमता हूं

चरणों को अता हूं

सोचता हूं _ मेरे इष्टदेव पास बैठे हो!

I keep circling inside a barrier (sInkhchO). That is why it looks near. There remains the separation of a barrier. You may observe – you cuddle (chAtI sE lagAnA) your child (son); but, in between, there is a barrier. You embrace (hRday sE lagAnA) your wife; but, in between, there is a barrier. You hug (galE milnA) your friend; but, in between, there is a barrier. paramAtmA is not near; He is not at all afar (dUr); He is neither near. paramAtmA ‘is’; the usage (bhAshA) of near and far, are wrong. He is outside, and inside; He is there, and here; He is today, was yesterday, and will be tomorrow. He is One.

Poem of Acharya –

सूर्योदय!

एक अंजुली फूल

जल से जलधि तक अभिराम

माध्यम शब्द अद्धोंच्चारित

जीवन धन्य है

आभार

फिर आभार

इस अपरिमित में

अपरिमित शांति की अनुभूति

अक्षय प्यार का आभास

समर्पित मत हो त्वचा को

स्पर्श गहरे मात्र

इससे भी श्रेष्ठतर मूर्धन्य सुख

जल बेड़ियों के ऊपर कहीं

कहीं गहरे ठहर कर

आधार, मूलाधार

जीवन हर नये दिन की निकटता

आत्मा विस्तार

सूर्योदय!

एक अंजुली फूल

जल से जलधि तक अभिराम!

The One has pervaded (phailA); He only is, even in a little drop, and also, in the great ocean; He only is, even in a small lamp, and also, in the huge Sun; He only is, in spoken words, in unspoken words, and in semi-spoken words also. The meaning of ‘mantra’ is semi-spoken word; we are not able to pronounce it fully, because, that is so huge, that it cannot be confined to words. We cannot remain without pronouncing (uttering) it too, because, it is so endearing (prItikar), that the mind yearns to pronounce. It is called ‘mantra’. The meaning of mantra is – ‘I cannot remain without calling you; however, I am unable to call you through words also – that is my inability (asamarthatA)’ - therefore mantra.        

माध्यम शब्द अद्धोंच्चारित

जीवन धन्य है

आभार फिर आभार

If you behold the One, gratitude (AbhAr) will spread out (phail); if you see many, then (there is) only disquiet (aSAnti). Make this the criterion (kasauTi) for a righteous (ethical) (dhArmik) person – ‘in whose life, there is gratitude, he is righteous; in whose life, there are only complaints (SikAyat), he is unrighteous (adhArmik)’. Then, you find it a little difficult, because, if you go to temple, and watch the worshippers (ArAdhak), you find most of them complaining; only a few come to express gratitude (dhanyavAd).  Someone says – ‘child is not getting employment’; some other says – ‘wife is not well’; yet another says – ‘dishonest are increasing (in numbers) – what will happen to us, the honest?’ (Try to) look inside them – everyone keeps complaining, keeps demanding – these are the characteristics of unrighteous person. Complaint and demand are the characteristics (lakshaNa) of an unrighteous person. Naturally, unrighteous person will be disquiet (aSAnta) also.

Gratitude – again and again. You have got so much; every moment, you get so much; so much of illumination (prakASa) is flashing forth, through every door, every opening (randhra); paramAtmA has encircled (ghErA) you on all sides – what else do you want? Rays of the Sun, gust (jhOnkA) of wind, fragrance of flowers, chirping of birds – all these bring Him. He has encircled you on all sides; he is showering (raining) (baras) over you from all sides; he is touching you from all sides.

जीवन धन्य है

आभार फिर आभार

I call this gratitude as prayer (prArthanA). ‘Prayer’ word is not nice; there is a notion of demand (mAng) in it. People have always been demanding; therefore, probably, slowly, we have started calling worship (ArAdhanA) as prayer, because, petitioners (prArthI) reach there, beggars (bhikhmangE) who demand (beg) reach there. In fact, prayer of Lord is thanks giving – You have given so much, without reason (akAraN).

इस अपरिमित में

अपरिमित शांति की अनुभूति

As you cease demanding, there is limitless (aparimit) gratitude; there is no beginning or ending (Or-chOr). Is there any limit for thanks! Thanks is never miserly (kanjUs). If you are thanking, would you place any conditions for it? Thanks is unconditional.  

अपरिमित शांति की अनुभूति

अक्षय प्यार का आभास

The moment you express gratitude, you start experiencing the love of paramAtmA. He was always there, but, in the absence of gratitude, you could not experience it. Gratitude enables experience of love. Gratitude is eligibility (pAtratA) for experiencing the love.

समर्पित मत हो त्वचा को

Do not go for the surface (Upar), for the skin (camDI); do not get entangled in form and complexion (rUp-rang). Touch it deeply (gahrA).  

स्पर्श गहरे मात्र

इससे भी श्रेष्ठतर मूर्धन्य सुख

जल बेड़ियों के ऊपर कहीं

Do not get entangled, in this pleasure of skin (tvacA), in this petty, superficial experience of pleasure; this is only a toy (khilOnA), only a message (khabar) of something more, hidden behind, hidden deeply. This is only stones-pebbles; diamond is about to come. There is a little inkling (AbhAs), a little glimpse (jhalak) in these pebbles-stones. What to say of the total (absolute) (pUrNa) comfort (pleasure) (sukh)! If only you progress, if only you proceed......!      

कहीं गहरे ठहर कर

आधार, मूलाधार

Get down deeply; do not stop (stay) (Thahar) on the skin; do not halt (ruk) at the periphery (paridhi); go towards the centre (kEndra).

जीवन हर नये दिन की निकटता

आत्मा विस्तार

Experience this expanse (vistAr); experience Brahman (brahma). The word ‘brahma’ means ‘expansive’ – which is spread out, which is vast, which keeps on spreading.

Albert Einstein has said, now - in this century (sadI) - that the Universe is expanding (phailnA) – Expanding Universe. Before this (century), only Hindus had this wisdom (knowledge) (bOdha) – no one else had it. All the philosophies (darSan SAstra) of the World have said, and all the religions of the World also go by this belief – ‘that the Universe is as it is – how can it become larger? It is large; how can it become larger? It is absolute (pUrNa) – how can it become more absolute? It is in its place.’ Albert Einstein has, in this century, declared that – ‘the Universe (jagat) is not stand-still (rukA); it is enlarging; it is spreading – keeps spreading, at an infinite speed (gati); it keeps expanding’ - Hindu word ‘brahma’ refers to this. ‘brahma’ means – ‘that which keeps on expanding, which keeps on enlarging, on (in) which, there is no limitation (sImA), whose expansion is endless (ant nahIn), endless (ant-hIn) expansion.

‘Everything is Self (AtmA) – having such a conviction (viSvAs), and, without having any resolve (sankalpa), be happy (sukhI).’

ayaM sO(a)hamayaM nAhaM vibhAgamiti santyaja | - ‘I am this, and I am not this’ – give up such distinctions (divisions) – through (by developing) comprehension (bOdh-pUrvak). sarvamAtmEti niScitya niHsankalpaH sukhI bhava || - sarvam AtmA – oneself (sva) is the AtmA, it is the expansion (vistAr) of That, it is all pervasive (vyApak). iti niScitya – know that for certain (niScaya); niHsankalpaH sukhI bhava – then, there will be no obstacle for your peace of mind (sukh). There is nothing else; only you are there; then, where (who) is enemy (Satru)? Where is death (mRtyu)? When there is nothing else, and only you are there, then what kind of ambition (AkAnkshA), what is left to achieve? Then, there is no future (bhavishya), and there is no past (atIta); therefore, you can become contended (have peace of mind) (sukhI).

Happiness (sukh) is the name for that duration (ghaDi), when you consider yourself, to be one with everyone. Grief (distress) (dukh) is the name for that duration, when you consider yourself, to be different from others. If you analyse (parakh) small incidents of your life, you will be able to recognise (pahcAn) this (happiness and grief). Wherever there is meeting (milan), there is happiness – even in normal life. After many years, a friend came; you hugged each other, and you experienced happiness. Then, when the friend was leaving, there was grief. Have you observed? Wherever there is meeting, there is the perception (pratIti) of happiness, and wherever there is separation (bichaD), there is grief. There is slight glimpse (jhalak) of union in meeting; then, in separation, we again become two. The person with whom you were in love, if he or she – whether husband, wife, or friend – dies, you are grieved; you were dancing with that person; loved one was nearby; today that loved one has died; today you are lamenting; you also feel like dying. If you observe closely, what is the matter? There is happiness in meeting, and grief in parting (viraha).

Such petty meetings and separations, keep happening. But, there is one such grand union (meeting) (mahA-milan), in which, there is no separation, after that. That is what we call as ‘union with paramAtmA’. Everything is Self (AtmA) only. After that, there cannot be any separation, no parting. Then, eternal (SASvata) meeting (union) happens, forever. The one, who has attained that eternal union, is fortunate (blessed) (dhanyabhAgI); Ashtavakra says – ‘be happy’ (sukhI bhava); then there is only happiness; you are happy – ‘sukhI bhava’.

 

tavaivAjnAnatO viSvaM tvamEkaH paramArthataH |

tvattO(a)nyO nAsti saMsArI nAsaMsArI ca kaScana || 15 : 16 || 141 ||

‘The Universe (viSva) exists only because of your ignorance (ajnAna); in reality (paramArthataH) you are One; there is none, other than you – neither Worldly (trans-migratory) (saMsArI) nor non-Worldly (non-trans-migratory) (asaMsArI)’.

‘The Universe exists because of your ignorance’. Ignorance – that is, distinction (differentiation) (bhEda); knowledge (jnAna) – that is, non-differentiation (abhEda). Ignorant (ajnAnI) – that is, one who believes (perceives) (mAn) himself as separate. All sorts of problems arise, because of perceiving oneself, to be separate. Knowledge (jnAna) – that is, perceiving oneself to be One; to identify (recognise) oneself to be One.

tavaivAjnAnatO viSvaM tvamEkaH paramArthataH | In fact (vastutaH) we are One; that is why, we feel happy in union (milan), because, it (union) gives happiness. We are not many (anEka); therefore, we feel grief in being many (different), because, it is against the nature (svabhAva); that is why it gives grief. Grief is just a teacher (bOdhak), that you are going against your nature. Happiness is the indicator (sankEtak) of your being (moving) in accordance with (anukUl) your nature. It is indeed happiness, when music (sangIta) gets attuned (harmonised) naturally (of its own accord) (svabhAva). You feel happy together with that person, whose nature is in harmony (mEl) with yours. At any point, when you start flowing along with the Universe (jagat), when you become one with the flow (stream) of Universe, for whatever reason, in whatever situation (paristhiti), then and there, you attain happiness.

Happiness is not your making (hAth); sometimes, it comes effortlessly (anAyAs). In the morning you are going for walk; on the way, suddenly, such a time comes, when a window opens, and, for a moment, you feel extremely happy (mahA-sukh). Then, it vanishes; you are not able to comprehend (samajh), as to what happened. Probably, accidentally (Akasmik), for no (specific) reason, without you making any effort, you were in such a place, the mind was in such a state (daSA), that it coincided (mEl) with the Universe; you began to flow with the stream of Universe. You were going (somewhere); there were no thoughts (vicAr); the Sun had risen; the birds were singing; the morning air was laden with fragrance; your nostrils were filled with that fragrance; you were in high spirits; it was morning freshness; you were dancing; for a moment, your nature coincided with Existence (astitva) - you were in harmony (laya baddha) with Existence. It was not your making; otherwise, you would have, always, been in harmony. It happened accidentally; therefore, it was lost. Then, you got down – you got derailed.

We call that person, wise (knower) (jnAnI), who has, realised (pahcAn) this through comprehension (bOdha-pUrvak); now, he would not get derailed – even if you push him a lot, or do whatsoever.

Have you seen a Japanese toy, called Daruma toy? The word ‘Daruma’ is derived from Bodhi Dharma. An Indian Buddhist monk, some 1400 years ago, went to China. He was a very unique (anUThA) person – I am talking about him. During his lifetime, he remained in harmony – attuned - with eternity (SASvata). You cannot push him down; you cannot vanquish (girA) him; you cannot disturb his harmony. He would remain harmonious at all times – no matter what the condition is – good or bad, day or night, happiness or grief, success or failure – it makes no difference to him. His inner music keeps flowing at all times – ceaselessly (ahar-niSa). His Japanese name was ‘Daruma’; he made a toy – you might have seen it. There is something special about it – no matter how you throw it, it will come to squatting position (pAlthI) – its squat is steady. Its body is hollow; inside, either an iron piece is kept or it is filled with glass pieces. Therefore, no matter how you throw it – even if upside down – it never falls. Even if you push it, or do anything else, it will come back to squatting position. This toy is very wonderful (useful) – for educating children. Your life also should become like that – Daruma; even if something pulls you down, your squatting should remain unaffected. Your squatting posture (meditation posture) (siddhAsan) should remain unaffected (kAyam); your adherence to metre (rhythmic sequencing) (chanda-baddhatA) should remain unaffected. This is what Ashtavakra calls ‘spontaneity’ (svacchandatA).

Do not think that spontaneity (svacchandatA) means, unbridled (unrestrained) nature (ucchRnkhalatA). Spontaneity means – one who has found his metre (chanda), who has become one with his nature (svabhAva), who has become harmonious (chand-badha) with his inner Self (AtmA), who is same inside and outside; whose poem is accomplished.  (Spontaneity means) you have become rhythmic (laya-baddha), your sitar has begun to play, you have given your sitar in the hands of Existence (astitva); fingers of Existence are playing your sitar, and song (gIta) has risen.

‘The Universe (viSva) exists only because of your ignorance (ajnAna); in reality (paramArthataH) you are One; there is none, other than you – neither Worldly (trans-migratory) (saMsArI) nor non-Worldly (non-trans-migratory) (asaMsArI)’.

Therefore, do not make distinction (differentiation) (bhEda); do not say – ‘he is a Worldly person (samsArI), and the other is an ascetic (sanyAsi). That is why I have given up all differentiations. People come to me; they say – ‘I want to renounce (sanyAs), but, I am not fit to become an ascetic; I have a home – wife and children’. I say – ‘stop worrying; there is no difference between a householder (samsAri) and an ascetic; it is same. The only difference is - householder is insistent on sleep, and ascetic is making effort to wake up – the difference is very little. Both are similar – householder is standing on his head, and ascetic is standing on his feet; but, there is no difference between them. Inside them, there is the same paramAtmA, there is the same throb (sphUrti).

Poem of Acharya -

तन के तट पर मिले हम कई बार पर

द्वार मन का अभी तक खुला ही नहीं।

जिंदगी की बिछी सर्प—सी धार पर

अश्रु के साथ ही कहकहे बह गये।

ओंठ ऐसे सिये शर्म की डोर से

बोल दो थे, मगर अनकहे रह गये।

सैर करके चमन की मिला क्या हमें?

रंग कलियों का अब तक घुला ही नहीं।

A whole life passes away, but even colour of buds is unable to fade (ghul), the buds are unable to blossom, lute strings never get played.

सैर करके चमन की मिला क्या हमें?

रंग कलियों का अब तक घुला ही नहीं।

तन के तट पiर मिले हम कई बार पर

द्वार मन का अभी तक खुला ही नहीं।

Though we meet, yet, we do not meet – ego is unrelenting (akaD); we bow, yet, we do not bow – the head bows; but, ego is unrelenting. Look carefully, when you bow, do you really bow? When you fold your hands (for greeting), do you really fold your hands? Or is it only a formality (aupcAriktA) of humbleness (vinamratA)? Or is it, just a social obligation (vyavahAr)? Is there anything truthful or everything is just false and false only? You say to somebody – ‘I love you’; but, do you really believe so? Or do you say so for some purpose (prayOjan)?

Mulla Nasruddin’s wife was telling him – ‘now-a-days, you do not have the same kind of love, as you did earlier. Now, you do not come home with the same kind of enthusiasm (umang), as you did earlier. Now, you do not have the same kind of delight in seeing me, as you did earlier’. Mulla was reading his paper; he looked questioningly. But, his wife kept on telling him, while sweeping (buhArI lagAnA), and kept on complaining. Then, she says – ‘there is no more love for me left in you – it all got exhausted’. Mulla said – ‘I do have love; I love you only; I love you totally. Now, stop this pestering (sir khAnA); let me read paper’.

We keep telling, whatever is to be told; but, (our conduct in) life keeps telling something else. Lips say something, but, eyes say something else, the total personality (vyaktitva) says something else. Look carefully into the eyes of people, when they say to you – ‘I am in love (with you)’; there is no sparkle (diyE nahIn jaltE) in their eyes – empty (sUnI), stony look! When people pay obeisance (greetings) (namaskAr), and say – ‘I am fortunate (dhanyabhAg) to have your audience (darSan)’; then, there is no delight (phulak) in their faces – just plain words, parrot-like (thOthE), just fake. Awakening from this falsehood is called renunciation (asceticism) (sanyAs) – not running away anywhere; here, you start to become truthful, authentic (pramANik); then, as you become authentic, you will find flowering of melody (svara), music, fragrance, aroma (saurabh) in your life. Truth has a very deep fragrance.

 Poem of Acharya –

तुम मिले तो प्रणय पर छटा छा गई

चुंबनों सांवली—सी घटा छा गई।

एक युग, एक दिन, एक पल, एक क्षण

पर गगन से उतर चंचला आ गई।

प्राण का दान दे, दान में प्राण ले

अर्चना की अधर चांदनी छा गई।

तुम मिले, प्राण में रागिनी छा गई।

Let the glimpse of Truth be seen, a little, let meeting with the most (param) beloved (priyatam) commence a little, let the edge of His (upper) garment (Achal) is gotten hold, a little......!

तुम मिले तो प्रणय पर छटा छा गई

तुम मिले, प्राण में रागिनी छा गई।

A righteous (dhArmik) person is not gloomy (udAs), tired (thakA), and corpse-like (murdA); he is lively (jIvit), cheerful (ullAs), and dancing (nActA). A righteous person will be smiling. Will a person, who has come to realise that paramAtmA is enveloping him, on all sides, be gloomy? A person who has the inner conviction (pratIti) that - ‘paramAtmA is splendid (virAjamAn) in my house (body), He has sanctified (pavitra) even this flesh-boned (bone-ribbed) (asthI-panjar) body, His temple is even here – in this body of clod (miTTi)’ – will he, then, be gloomy? Will you be able to see him tired and defeated (hArA)? You will find display (darSan) of enthusiasm (umang) in him. But, this much only is the difference – whether you are dancing enthusiastically or sitting exhausted (thakA), gloomy and defeated, there is no difference - basically, transcendentally (in reality) (paramArthataH) – between a householder (Worldly person) (samsAri) and a non-Worldly (ascetic) (asamsArI).

paramArthataH tvam EkaH | - In fact (vastutaH), you are One only. He is the one who is gloomy and also smiling, healthy and also sick; He is the one standing in darkness and also in light; the difference is only this much – one has opened his eyes, and the other is still with closed eyes. The difference is not much – (difference of) a wink (palak), just a wink. Once eyes open, he is ascetic (sanyAsI); eyes closed, he is householder (Worldly) (samsArI).

 

bhrAntimAtramidaM viSvaM na kinciditi niScayI |

nirvAsanaH sphUrtimAtrO na kincidiva SAmyati || 15 : 17 || 142 ||

‘This Universe (viSva) is just an illusion (bhrAnti), and not any ‘thing’ (kuch) – one who knows thus, with certainty (niScaya-pUrvak), becomes desire-less (vAsanA rahit), and (remains) as consciousness (caitanya) only. He attains such a peace (SAnti) as if nothing exists.’

Live (jIyO) in this state of mind (bhAva); get soaked (pagO) in this state; be immersed (dubO), a little, in this state.

‘This Universe is just an illusion’. This is a process (prakriyA) for meditation (dhyAna) - not any philosophical (dArSanik) doctrine (siddhAnta); Hindus are convinced so – that it is philosophical doctrine, that the Universe (jagat) is an illusion (mAyA), a delusion (bhrAnti). This needs to be substantiated (siddha) so; this is not a process (matter) of disputation (tarka).

Sankaracharya being greatest logician (tArkik), it has taken a wrong direction (diSA). Sankaracharya tried to substantiate, that the Universe is an illusion (jagat mAyA), in such a manner, as if it is some argumentative doctrine; therefore, others began to substantiate that Universe is not an illusion. But the truth is that, it - the Universe is an illusion - cannot be substantiated through any argument; there is no means (scope) for doing so, because, when you try to substantiate, you have to, at least, accept this much, that there is a Universe; otherwise, what is that one is trying to substantiate as illusion? When you try to substantiate, before anyone, that the Universe is an illusion, then, you are, at least, accepting this much, that the person, before whom you are substantiating, does exist. This much you agree (believe) that, if anyone’s misguided intellect (buddhi) is to be corrected (sudhAr), reformed (rAstE par lAnA), rectified, then, that becomes acceptance (mAnyatA) of existence of the World (samsAr); this much one believes that there is another person. Otherwise, Sankaracharya is explaining to whom? With whom he is arguing? No, this is not a matter of argument. My angle is something else. I believe that it is a process of meditation. This is just a method (vidhi), a means (upAy) for meditation. Try to apply (prayOg) this as a method of meditation and you will be surprised.

‘This Universe is just an illusion.’ Believing that the Universe is a dream, you remain for a week. Do not make any difference; let things happen, the way they are happening – as it is a dream, why differentiate? If it is a dream, how will you differentiate? If it happens (in real life), you can change. If it is a dream, how to change it? How change can happen (in a dream)? If it is factual (yathArtha), it can be changed; but a dream cannot be changed. It is only a matter of difference of outlook (dRshTi). Go to office, knowing this much, that it is a dream. Carry on office work also (as usual); do not set aside the files – as happens in India. (In Indian Government offices) files are kept (on the table), but the clerk is reclining, spreading his legs on the table – Universe is a dream! What is there to do? Where is the dearth (dharA) of files?

Two poets, went to a conference of poets (kavi sammElan); they were staying together. The young poet was writing some poem; the other poet advised him – ‘what is dearth in writing! paramAtmA is standing outside!’ The young poet heard him, but he did not like it. After some time, the elderly said – ‘my son, get Saridon; I am having headache’. The youth said (shouted) – ‘Saridon, Saridon. Where is dearth of Saridon? paramAtmA is standing outside. And if there is headache, just pretend (make excuse) (bahAnA) – ‘no, no’. Gurudev, everything is just an illusion; what is there in headache; when you feel pain, just pretend – ‘no, no’. Just refuse (to accept). Reject it. The matter ends.’ It is no solution - neither headache goes away by rejecting it, nor anything happens by keeping away (sarakAnA) files. (Translator’s note – the word ‘dharA’ has been used here; it is not traceable in Dictionary. From the context, it seems to mean – approximately – ‘dearth’. Accordingly, it has been translated.)

This is an application (prayOg) for meditation. Go to office; carry on with files – know this much, that it is a dream. Go (back) home, meet your wife, play with your children – but believing it to be a dream. For a week, you will be an actor (abhinEtA) – not a doer (kartA). It will not make any difference; no one will come to know; there will be a revolution in your inside – and no one will ever come to know. You will suddenly find that, you are doing the same things, but there is no burden now, there is no disquiet (aSAnti) now; now, you are unattached (not involved) (untouched) (alipta) – away, like a lotus flower, which is in water, yet untouched by it.

‘This Universe (viSva) is just an illusion (bhrAnti), and not any ‘thing’ (kuch) – one who knows thus, with certainty (niScaya-pUrvak), becomes desire-less (vAsanA rahit), and (remains) as consciousness (caitanya) only.’ Just try it. You will find that your desires begin to tumble (gir); while your work (kAm) continues, your wants (cravings) begin to tumble; actions (kRtya) continue, but the doer takes leave (vidA); everything keeps going, but there is no hurry (haste) (rush) (ApAdhApI), there is no tension (tanAv). You just become an instrument (upakaraNa), an agent (efficient cause) (nimitta). Then, you will experience that you are just consciousness (caitanya), just witness (sAkshI).

This process is for meditation. If the Universe is a dream, then, there is no scope for doer to be. If nothing is factual (yathArtha), how can you be a doer? In the night, you dream; there cannot be any doer therein. In the morning, on waking up, you find yourself, having been a witness (of the dream) – but not a doer. On waking up, you do not say that – ‘I did so and so things in the dream’; you say – ‘in the night, I saw a dream’. Take note of the language (usage); on waking up in the morning, you do not say – ‘in the dream, I stole’. You say – ‘in the night, there was a dream, wherein, theft was committed by me’. You say – ‘in the night, there was a dream, wherein, I saw myself as a murderer’. You say – ‘I saw’. Dream is seen (dreamt) – it is not done. Understand this difference (bhEda). Action (acting) does not get associated with dream; only seeing is associated.

Therefore, if you apply (experiment) (prayOg) believing the Universe to be only a dream, suddenly, you find that you remain only as consciousness (caitanya), only as seer (drashTA), only as witness (sAkshI).

‘Such a person (vyakti) attains such a peace (SAnti) as if nothing exists.’ There remains no scope for disquiet (aSAnta).  

 bhrAntimAtramidaM viSvaM na kinciditi niScayI |

nirvAsanaH sphUrtimAtrO na kincidiva SAmyati |

Poem of Acharya –

सब सपने भूमिकायें हैं

उस अनदेखे सपने की

जो एक ही बार आएगा

सत्य की भीख मांगने

आंख के द्वार पर।

सब सपने भूमिकायें हैं!

The whole Universe is a school, for you, to learn the art (kalA) of seeing. So many things seen (dRSya), so many story scripts (kathA-paT), so many dramas (nATak) – all are preparation for a small thing – for you to become seer (drashTA).

You become a seer of the World; suddenly, one day, paramAtma would stand at your door step. All preparations are going on, for that audience (darSan) only. This World (samsAr) is the application of lampblack (kAjal); this World is meant for cleaning (clearing) the eyes. If the eyes become clear (clean) (svaccha), if the art of seeing is learnt, if there is throb (vibration) (sphUrti), if wisdom (bOdha) dawns, then paramAtmA stands at the door. Once He stands at the door, He is there forever.

 If eyes become void (blank) (empty) (SUnya), then the Truth is attained; if mind becomes calm (silent) (maun), the Lord’s (prabhu) voice is revealed (pragaT). If you get erased (dissolved) (miT), that very moment, paramAtmA would become evident (manifest) (jAhir).

Poem of Acharya –

मात्र है राजमार्ग अभिव्यक्ति का,

शब्द, छंद, मात्रा,

होती है शुरू मौन के बीहड़ से

अनुभूति की यात्रा।

When you become quiet (cup) – in all ways – when your eyes become quiet, then you see only that which is (Exists); till the time, eyes keep expressing, you see only that, which your temptations (impressions) want to show you.

Mulla Nasruddin was going on a path. Suddenly, he lunged (jhapTA), and lifted something; then, with great anger (annoyance) (krOdha), threw it, and started abusing. I was behind him; I asked him – ‘Nasruddin, what is the matter? You lunged very quickly, lifted up something, and threw it also.’ He said – ‘there are such rascals (dushTa) who would spit things like (resembling) eight anna (coin)’. Spit things like eight annas! He is abusing that person, as if someone has spat eight annas for him; he lifted up that spit, and yet, he is getting angry (annoyed). Man sees only that which he wants to see – which his temptations (impressions) want to show. At times, you also might have lifted up some disgusting things (spit) in the illusion of eight annas. Things do not seem as they are. Eyes have their own projection (prakshEpaNa); they (eyes) want to show you only those.

Sometimes, you also might have observed – when you go through the market place, in different moods, you notice different things. If you are hungry, hotels, restaurants etc are noticed; you do not notice shoe shops at all – unless, probably, you are in a foul mood; otherwise, you do not notice shoe shops. When you are fasting, if you go there, everything else (excepting eating places) will fade away from your sight, as if they are of no value. But, when you go with a full stomach, then, it is a different matter. Then, you can pick and choose. You are the seer, and you make choices (cunAv).

Imagine this situation (ghaDi), when you become convinced (mAn lEnA) that everything is dream-like. Then, you will be very surprised – you start noticing things as they are – that which is One – not multitude (anEka).

‘This Universe (viSva) is just an illusion (bhrAnti), and not any ‘thing’ (kuch) – one who knows thus, with certainty (niScaya-pUrvak), becomes desire-less (vAsanA rahit), and (remains) as consciousness (caitanya) only. He attains such a peace (SAnti) as if nothing exists.’ When there is no want (desire) in your interior, there remains nothing outside – just an infinite (virAT) expanse (phail) of void (SUnya), just a silence (maun), serenity (nistabdhatA). Only in that serenity, for the first time, the foot-steps (caraNa) of the Lord (prabhu) can be heard.

 

Eka Eva bhavAmbhOdhAvAsIdasti bhavishyati |

na tE bandhO(a)sti mOkshO vA kRtakRtyaH sukhaM cara || 15 : 18 || 143 ||

‘In the Ocean form of World (samsAr), only One was (thA), is (hai), and will be (hOgA). There is no bondage (bandha) or release (mOksha) for you. Being contended (kRta-kRtya), remain happy (peaceful) (sukh-pUrvak).’

Notice these statements of release; notice the declaration (udghOshaNA) made by these statements! Eka Eva bhavAmbhOdhAvAsIdasti bhavishyati | - There is only One, only One was, and only One will be. Other than That, whatever you saw, are just a dream, false (jhUThA), concocted (fabricated) (man-gaNDhat). na tE bandhO(a)sti mOkshO vA kRtakRtyaH sukhaM cara || And, there is neither bondage anywhere, nor release. If you (are able to) perceive so, then there is neither bondage nor release. You are liberated (free) (mukta) – freedom is your nature (svabhAva). And, you have become accomplished (kRtArtha). Then, every moment has become blessed (dhanya), and you remain happy (peaceful) (sukham) afterwards.

 

 mA sankalpavikalpAbhyAM cittaM kshObhaya cinmaya |

upaSAmya sukhaM tishTha svAtmanyAnandavigrahE || 15 : 19 || 144 ||

‘O Pure Intelligence (cinmaya), do not be disturbed (kshObit) by affirmations (resolves) (sankalpa) and negations (options) (vikalpa); becoming peaceful (SAnta), be established (sthita) blissfully (Ananda-pUrvak) in your nature (svarUp).’

Poem of Acharya –

बैठा है कीचड़ पर जल

चौंका मत!

घट भर और चल

बनाया जा सकता है अंधेरा पालतू

पर मर जाती है बंद करते ही धूप

मुक्ति का द्वार अभिन्न अंग है कारा का

बलि वासनाओं की दो

नारियल कुंठा का तोड़ो

चंदन अहं का घिसो

बन जाएगा तुम्हारा पशु ही प्रभु

बैठा है कीचड़ पर जल

चौंका मत!

घट भर और चल!

There are temptations (impressions) (vAsanA); but, there is no need to kindle (jagAnA), to ignite (prajvalit) them (temptations). Fill up your pot and proceed. There is soil (clod) (miTThI) underneath water; let it remain there. But, we do not fill the pot – the pot is filled with the sap (ras) of life (jIvan); on the other hand, we start stirring (udhEDbun) the soil – soil of temptations - settled in riverbed (talhaTI). Because of that, the whole water becomes dirty (murky) (asvaccha). Therefore, if you want to fill water from any spring (jharnA), do not get into it; quietly, standing outside the spring, fill up your pot slowly (gently) (AhistA). If you get into the spring, water will not remain fit for consumption. Just now, it (water) was so clear (clean) (svaccha) – like crystal (sphaTika); if you get into it, you spoil it. If you become a doer (kartA), (it means) you have got into it. Remaining a witness on the bank, fill the water.     

बैठा है कीचड़ पर जल

चौंका मत!

घट भर और चल |

Become contended (kRta-kRtya).

बनाया जा सकता है अंधेरा पालतू

पर मर जाती है बंद करते ही धूप

You have seen – it is possible to enclose (capture) (bandh) darkness in a room, but not Sun-light (dhUp). Whatever is best (SrEshTa) in life, whatever is beautiful (sundar), whatever is Truth (satya), it (always) remains free (mukta). It cannot be bound. If you bind it in scriptures, the Truth dies; if you weave (thread) it into doctrines (siddhAnta), its life expires; if you use it in arguments (disputation) (tarka), it becomes useless (vyartha). Argument is the grave (kabra) of Truth; word is the corpse (lAS) of Truth. Do not try to bind it in words; unearth (expose) (dig it up) (ughAD) it in silence (maun); do not get entangled in thoughts (vicAr); awake in void (SUnya). If your eyes are still dreamy, then you will continue to remain in the prison. Clean (clear) your eyes.

मुक्ति का द्वार अभिन्न अंग है कारा का

It is very interesting – the door for liberation (mukti) is in the World itself – it must be so. When someone gets out of prison (jEl-khAnA), the door, through which he gets out, is the door of prison only. That door is not different (separate) from door of captivity (kArA). Is liberation separate (different) from the World? Liberation (mOksha) is a door of the World. If you become witness (sAkshI), the door opens; if you remain doer, then the door is not visible. You are engaged in hustle-bustle.

‘In the Ocean form of World (samsAr), only One was (thA), is (hai), and will be (hOgA). There is no bondage (bandha) or release (mOksha) for you. Being contended (kRta-kRtya), remain happy (peaceful) (sukh-pUrvak).’

‘There is no bondage (bandha) or release (mOksha) for you; remain happy (peaceful) (sukham), being contended.’ This is a very interesting statement. The moment, one gets rid of being a doer, he becomes contended. We think that one cannot become contended, without being a doer – (we think that) only when we do (act), we become contended; but, the doer never becomes contended. You have seen Napoleon, Alexander; you see their defeat. They conquer the World, then they are confronted with defeat. Man is replete with wealth, but his hands are empty; one gets adulation (praSamsA), but his life-energy (prANa) remains parched (sUkhA).

Ashtavakra says – One should be contended; one should accomplish whatever is worthy of accomplishing – but do not become doer; become witness. The moment one becomes a witness, paramAtmA does, whatever is worthy of accomplishing, for you. You are unnecessarily worried – you are rushing is unnecessarily.

‘O Pure Intelligence (cinmaya), do not be disturbed (kshObit) by affirmations (resolves) (sankalpa) and negations (options) (vikalpa); becoming peaceful (SAnta), be established (sthita) blissfully (Ananda-pUrvak) in your nature (svarUp), peacefully (sukha-pUrvak).’

‘O Pure Intelligence (cinmaya), do not be disturbed (kshObit) by affirmations (resolves) (sankalpa) and negations (options) (vikalpa)’. Do not worry – what to do and what not; what to believe, and what not; where to go, and where not. Do not get into these affirmations and negations (sankalpa-vikalpa). Become peaceful, wherever you are, howsoever you are. If you get into the options (alternatives) (vikalpa) – whether I will get peace by doing this or that – then you become more and more disquiet (aSAnta).

People become disquiet (distressed) even in the name (for the sake of) peace. ‘I should become peaceful’ – this itself becomes a reason for disquiet. Such people come to me, and say – ‘I want to become peaceful; now, whatever happens, I am determined to become peaceful’. These people do not realise that, because of this doership (kartApan), they have become distressed; now they want to commit their doership towards peace (SAnti). They say – ‘I am determined to become peaceful’. Even now, they are adamant (zid); their (adamantine) attitude has not yet shattered (TUT); their ego has not yet disappeared (miT); the doership has not collapsed (gir). The rope has become burnt, but the torque (akaDan) is intact. ‘I have to become peaceful’ – a new doership (kartRtva) is born.

 Know this much – nothing happens through your actions; then what kind of disquiet? When did anything happen, through your actions? You did so much, but did anything happen? Nothing ever happened; all your expectations (ASA) were shattered. You have always become hopeless; what did you earn, through many lives, excepting disappointment (nirASA)?  ‘Nothing happens through my actions’ – knowing thus, and in that state of mind (bhAva) - he says – ‘let me, now, keep watching (seeing), sitting quietly’.

My grandfather – father’s father – had become old; he was affected by paralysis (lakvA) of feet; he could not walk. But, because of his old habit, he used reach the shop by dragging (ghasIT) himself. Now, there was no need of him in the shop; in fact, there were problems because of his presence. Once, I went to the village; I was then studying in the University. I told him – ‘now, you have accomplished everything; your legs are also not fit for moving about; there is no requirement of your presence in the shop; your son is doing well, and you have no objections also. Then why don’t you remain peaceful?’ He said – ‘I want to remain peaceful’. I said – ‘then, what else is there? Now, you sit down quietly; listen to me. Do not go to the shop – at least for one day; there is no need of you there. In fact, your son gets disturbed because of you – it is creating problems in running the shop; there was a time, when you were running the shop; now, the times have changed. It was a different shop, then; now, it is being run differently.’ He was an old-styled man. He would exaggerate the price of things – things worth ten rupees, as twenty; then, there would be bargain; and, ultimately, he would settle down for ten rupees. But, half an hour would be wasted. Now the situation in the shop has changed. The actual price of things are mentioned, and things are well settled. But, he did not like it. He said – ‘is it any business? There would be conversation with the customer; he would say something, and I would say something; it was a fun; the customer becomes satisfied that he had won the bargain.’ I finally told him – ‘now, death is approaching; do thus – leave your doership, and just become a witness’. He used to listen to my words, because they were up to the point. Therefore, he said – ‘I shall experiment for twenty-four hours; if I get peace, it is alright; otherwise, I will do whatever I want; at least, I will be busy’. He was lying in his bed for twenty-four hours. Next day, when I went to him, I saw his face looking cheerful, like which I had never seen before. He said – ‘I did never pay any attention to this; my legs are not fit; yet, I keep myself busy; my mind was rushing. Now, there is nothing left for me to do; things are going fine, without me; yet, I go to the shop, dragging myself. paramAtmA has given me another opportunity, by making my legs unfit; yet, I have not become wise. You did it right. Of the last twenty-four hours, for some time, I was very uncomfortable; many a time, I got up; but, then, I decided against it, as it is just a matter of twenty-four hours only; I got into the bed. After ten or fifteen hours, I experienced peace for a few moments. By the evening, when the Sun was setting, I was watching the Sun; then, something inside me also set; something happened; after a long time, I slept peacefully, in the night; there were no dreams.’ After that, he never went to the shop; he survived for a few more years. Whenever, I used to go home, I would ask him, whether he had gone to the shop. My father and uncle were worried, as to what I had done. I said to them – ‘I did not do anything; whatever was to happen, happened. I just suggested to him that he should take rest.’ His final days, were very peaceful. At the time of his death, I was not at home; after two days, I got the message; when I reached home, I was told that he died remembering me. They asked him as to why he was remembering me. He said – ‘I should remember him; I should thank him; I won’t be able to do so; I have accomplished everything; I want to thank him. When he comes, thank him on my behalf. Tell him that I died in the state of a witness; whatever I could not get during my lifetime, I got at the time of death.’ (Translator’s note – This anecdote has been explained by Acharya, in a great detail. I have abridged it to avoid duplication.}

‘O Pure Intelligence (cinmaya), do not be disturbed (kshObit) by affirmations (resolves) (sankalpa) and negations (options) (vikalpa); becoming peaceful (SAnta), be established (sthita) blissfully (Ananda-pUrvak) in your nature (svarUp), peacefully (sukha-pUrvak).’

 

tyajaiva dhyAnaM sarvatra mA kincit-hRdi dhAraya |

AtmA tvaM mukta EvAsi kiM vimRSya karishyasi || 15 : 20 || 145 ||

‘Get rid of (tyAga) thoughts (dhyAna) from everywhere (sarvatra); do not have any kind of notions (opinions) in the mind (hRdaya); you are Self (AtmA), and indeed free (mukta); of what avail is thinking (vimarSa)?’

Do you hear the Sutra? ‘Get rid of (tyAga) thoughts (dhyAna) from everywhere (sarvatra); do not have any kind of notions (opinions) in the mind (hRdaya).’ You think of wealth (dhana), image (pratimA), temptations (vAsanA), heaven (svarga) – get rid of all these; do not think about anything; make your mind (hRday) blank (kOrA), empty (sUnA).

You are One, the Self, and free; what is there to think, contemplate? Leave off all these thoughts and contemplations; just do this much – withdraw your thoughts from everywhere.

There is a Sutra of Krishna in Gita – ‘sarva dharmAn parityajya mAmEkam SaraNam vraja’ – leave off all duties (dharma), and take refuge in me. This ‘my refuge’ is not that of Krishna – it is the refuge of paramAtmA hidden inside you – He is indeed Krishna. That is the meaning of this Sutra – ‘tyajaiva dhyAnaM sarvatra’.  ‘Get rid of (tyAga) thoughts (dhyAna) from everywhere (sarvatra); do not have any kind of notions (opinions) in the mind (hRdaya).’ This Sutra is ahead of even Krishna’s, because, there is a danger (khatrA) in the Sutra of Krishna – leave off everything, take refuge at the feet of Krishna – that is the danger. Then he has become a devotee (bhakta) of Krishna; he has withdrawn thoughts from everywhere, and got hold of the feet of Krishna; but there is (still) thought, somewhere. Total absorption (samAdhi) results (phalit) when attention (dhyAna) does not rest anywhere; when attention is empty (void) (SUnya), then it is total absorption. When there is nothing, whatsoever, in your thoughts (dhyAna) – when there remains just blank (kOrA) illumination (prakASa), when it (light) is not shed anywhere, on anything, when it just does not go anywhere, when you remain just a blank illumination, then it is total absorption (samAdhi).

Understand thus – ordinarily (sAdhAraNataH), man’s attention is like a torchlight; it falls on something – in one direction, and not in any other direction. Then, attention can be like a lamp (diyA) also – attention is everywhere, it (light) falls in every direction; it does not fall on anything specific. Whether there is something or not, it is of no relevance; if the room is empty, it (light) falls in (fills) the empty room; if it (room) is full (of something), it falls on the things in the room. If you remove everything (from the room), then the light keeps falling in the empty space. The day, your consciousness (caitanya) becomes like that (lamp) – when the void is illuminated - that very moment, you become free (mukta); you are the Self. The day, there remains nothing to think of, that day, you will become peaceful; others also will be thrilled (praphullit) seeing you; they will not believe.

नहीं गत, आगत, अनागत

निर्वधि जिसकी उपलब्धि

वह तथागत।

The past is past; future also has taken leave; no hold (pakaD), whatsoever, is left – we call that, the state (avasthA) of ‘tathAgat’; past is past; there is no future; whatever is present (there), that only remains; only that (present) is illuminated. (Translator’s note – Buddha is called tathAgat.)

चंदा की छांव पड़ी सागर के मन में

शायद मुख देखा है तुमने दर्पण में।

अधरों के ओर—छोर, टेसू का पहरा

आंखों में बदरी का रंग हुआ गहरा

केसरिया गीलापन, वन में उपवन में

शायद मुख धोया है तुमने जल—कण में।

You will not even come to know, when such an hour comes; people around you, will also notice; you become replete with unprecedented (apUrva) purity (svacchatA), with virginity (kumvArEpan); a totally new fragrance (saurabh) emanates from you.

धो लिया है चेहरा तुमने प्रभु के चरणों में!

यह अमर निशानी किसकी है!

बाहर से जी, जी से बाहर तक

आनी जानी किसकी है!

दिल से आंखों से गालों तक

यह तरल कहानी किसकी है!

यह अमर निशानी किसकी है!

रोते—रोते भी आंखें मुंद जाएं

सूरत दिख जाती है

मेरे आंसू में मुसक मिलाने

की नादानी किसकी है!

यह अमर निशानी किसकी है!

सूखी अस्थि, रक्त भी सूखा

सूखे दृग के झरने

तो भी जीवन हरा

कहो मधुभरी जवानी किसकी है!

यह अमर निशानी किसकी है!

रैन अंधेरी, बीहड़ पथ है

यादें थकीं अकेली

आंखें मुंदी जाती हैं

चरणों की बानी किसकी है!

यह अमर निशानी किसकी है!

As you become peaceful (SAnta), you find that it (peace) is breathed in and breathed out. The same enters and exits; That is, was, and will be; there is only One.

 

Hari Om Tatsat