Pravachan 45 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 25 Nov 1976

Pravachan Audio link – Soundcloud –

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

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-45/

(Pravachan No 44 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 |

Acakshva SruNu vA tAta nAnASAstrANyanEkaSaH |

tathApi na tava svAsthyaM sarvavismaraNAdRtE || 16 : 1 || 146 ||

 

bhOgaM karma samAdhiM vA kuru vijna tathApi tE |

cittaM nirastasarvASamatyarthaM rOcayishyati || 16 : 2 || 147 ||

 

AyAsAt sakalO duHkhI nainaM jAnAti kaScana |

anEnaivOpadESEna dhanyaH prApnOti nirvRtim || 16 : 3 || 148 ||

 

vyApArE khidyatE yastu nimEshOnmEshayOrapi |

tasyAlasyadhurINasya sukhaM nAnyasya kasyacit || 16 : 4 || 149 ||

 

idaM kRtamidaM nEti dvandvairmuktaM yadA manaH |

dharmArthakAmamOkshEshu nirapEkshaM tadA bhavEt || 16 : 5 || 150 ||

 

viraktO vishayadvEshTA rAgI vishayalOlupaH |

grahamOkshavihInastu na viraktO na rAgavAn || 16 : 6 || 151 ||

 

अष्टावक्र उवाच ।

आचक्ष्व श्रुणु वा तात नानाशास्त्राण्यनेकशः ।

तथापि न तव स्वास्थ्यं सर्वविस्मरणादृते ।। 16 : 1 ।। 146 ||

 

भोगं कर्म समाधिं वा कुरु विज्ञ तथापि ते ।

चित्तं निरस्तसर्वाशमत्यर्थं रोचयिष्यति ।। 16 : 2 ।। 147 ||

 

आयासात् सकलो दुःखी नैनं जानाति कश्चन ।

अनेनैवोपदेशेन धन्यः प्राप्नोति निर्वृतिम् ।। 16 : 3 ।। 148 ||

 

व्यापारे खिद्यते यस्तु निमेषोन्मेषयोरपि ।

तस्यालस्यधुरीणस्य सुखं नान्यस्य कस्यचित् ।। 16 : 4 ।। 149 ||

 

इदं कृतमिदं नेति द्वन्द्वैर्मुक्तं यदा मनः ।

धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत् ।। 16 : 5 ।। 150 ||

 

विरक्तो विषयद्वेष्टा रागी विषयलोलुपः ।

ग्रहमोक्षविहीनस्तु न विरक्तो न रागवान् ।। 16 : 6 ।। 151 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 16 (1 – 6); but, according to the transcript of the Pravachan, all these are given sequentially (146 – 151) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

ashTAvakra uvAca |

Acakshva SruNu vA tAta nAnASAstrANyanEkaSaH |

tathApi na tava svAsthyaM sarvavismaraNAdRtE || 16 : 1 || 146 ||

‘You may speak (kah) upon, and hear (sun), many scriptures (SAstra), in many different ways (prakAr); but, without forgetting (vismaraNa) these, you cannot attain quietude (SAnti), you cannot become self-abiding (svAsthya)’.

A German thinker came to have audience (darSan) of Maharshi Ramana; he came from faraway place, with great hopes (ASA). He submitted (nivEdan) before Ramana – ‘I have come with great hope; please instruct me in (about) the Truth (satya); please teach me, what the Truth is?’ Ramana started laughing; he said – ‘then, you have come to a wrong place; if you want to learn, then go elsewhere; if you want to forget (bhUlnA) (vismaraNa) (whatever learnt), then I could help (sahayOgI) you. There are schools, colleges, universities, society, decorum (sabhyatA), culture (traditions) (samskAr) – all of these are intent on teaching; learn there about culture etc. But dharma is a fire (Ag) – it burns down everything; whatever you learnt, let it be reduced to ashes (bhasmIbhUt).’ (Translator’s note – Acharya uses two words – bhUlnA, a Hindi word, and vismaraNa, a Sanskrit word; both of them, generally mean ‘forget’. But, vismaraNa has a deeper meaning – oblivion. However, I have used ‘forget’ only for both words. The word ‘dharma’, as used by Acharya, does not refer to religion or righteousness, as such. It might refer to duty or universal laws. Therefore, I have not attempted to translate the word.)

There is basic (maulik) conflict (virOdha) between education (SikshA) and dharma – education fills your memory (smRti) with traditions (samskAra), but, dharma voids (SUnya) them (memories); education, fills memory (smRti), but dharma frees from memories. Till the time, something is remembered (yAd), thorn keeps sticking (gaDA). The mind (citta) should be such that, there is no thorn. It does not mean that, a wise (jnAnI) does not remember anything – that he forgets even his own home, his name, that when he comes back, he might not be able to recognise his wife, children, address (ThikAnA) etc. Memory remains intact, but it does not remain the master (mAlik) – it remains like an instrument (machine) (yantra).

Normally (sAdhAraNataH), the situation is opposite – memory has become the master. Other than memory, you do not have a clear (khulA) sky (AkASa) - cloud of memories have covered everything. You see a rose flower – yet, even before you see the flower, your memory becomes active (sakriya); it says – ‘this is a rose flower; I have seen it before also – more beautiful than this’. Memory has placed a curtain in front of it (flower), and you have missed it. A rose flower was present in front of you; it is the presence (upasthiti) of paramAtmA in the form of a flower; but you could not connect with it; a lot of memories have come in between.

(Suppose), yesterday, someone abused you; today you went to meet him; but, on the way, you met him – he was coming to your home to meet you. If yesterday’s abuse stands in the way, then you have become a slave of memory. Maybe, the person is coming to ask for forgiveness. But the remembrance of yesterday’s abuse, stops you that very moment; you will not be free towards that person; you will not be open (minded). Even in his (seeking) forgiveness, you will not perceive forgiveness – you will perceive something else – maybe he has come to deceive (dhOkhA) you; maybe he is afraid, that is why he has come; maybe he fears that I would take revenge, that is why he has come. If yesterday’s abuse is standing in the way, you will not be able to perceive the person’s mood for seeking forgiveness; that will get distorted (vikRta). If you see through the veil of abuse, it will cast a shadow. ‘Yesterday, he abused me’ – so feels a wise (jnAnI) also, but yesterday’s abuse, would not come in between, today; only this much difference.

Read scriptures, hear them; but, let not the scripture(s) come between you and the Truth (satya); if it comes in between, you will not be abiding in Self (svAsthya); on the other hand, you will become sick. Scholars are very sick – their minds (intellect) (buddhi) are full of words, doctrines; but, inside, they remain totally blank (kOrA); their life-energy (vitals) (prANa) remains blank; the head (brain) (khOpDi) gets filled - head-weighty (vajanI); but, there is nothing in the life-energy (vitals) – just ashes (rAkh). Ashtavakra’s Sutra is unprecedented (apUrva); such a burning coal (jaltI angArA) like Sutra is not found anywhere else. No matter how many times you repeat – that Ashtavakra Sutras are great revolutionary – it will not be enough; whether you say seven times, seventy times or seven hundred times, it will not be exaggeration (atiSayOkti). (Translator’s note – the word ‘svAsthya’, generally means ‘health’; but with reference to the context, it has been translated as ‘abiding in Self’ – please see the meaning of the Sutra given above.)

Understand this Sutra, deeply - ‘You may speak (kah) and hear (sun), many scriptures (SAstra), in many different ways (prakAr); but, without forgetting (vismaraNa) these, you cannot attain quietude (SAnti), you cannot become self-abiding (svAsthya)’.

Till the time, mind is swayed (DOl) by memories, till mind-space (sky) is filled with thoughts (vicAr), how can one become peaceful (SAnti)? Thoughts are indeed (the cause of) unease (aSAnti). Whether someone’s mind is occupied by Worldly (samsAr) worries, or that of paramAtmA – it makes no difference. It makes no difference whether somebody’s mind is full of Hindu thoughts or Christian thoughts. It makes no difference whether someone has read Dhammapada or Quran. If the sky is covered with clouds, the Sun will remain hidden. Clouds are neither Hindu, nor Mussalman, nor Worldly, nor other-Worldly (asamSArik) – clouds are clouds; they hide, they cover (AcchAdit) (the Sun).

When thoughts encircle (ghir) your mind densely, you will not be able know yourself. How Self-abidance (svAsthya) is possible, without knowing oneself (svayam)? Understand the meaning of ‘svAsthya’. It means – ‘one who is situated (sthita) in oneself (svayam), who has come back home, who delights (ram) in his core (centre) (kEndra)’. svAsthya is to ‘delight (ramaNa) in oneself, abide in oneself’. Ashtavakra says, only then, peace can be attained. Peace (quietude) (SAnti) is the shadow of svAsthya. One who falters (Dig) with himself, who has forgotten (smRta) himself, cannot become peaceful – he will be confused (DAVADOl) – that is, he will be disquiet (unease) (aSAnta).

Every thought, makes you remember (smRta), draws you away from your axis (dhurI). Understand this. You are seated quietly; there are no thoughts in your mind; then where are you? When there are no thoughts, you are where you should be – you are in yourself (svayam). A thought came – a woman passed by, and she left a streak (lakIr) of smoke in your mind. The woman does not know that you are seated there; probably, she has not even seen you; she was not coming for you; she might have dressed up for someone’s sake; she is not concerned with you. But, in your mind, a thought took shape (saghanIbhUt) – she is beautiful, enjoyable! You wanted to get her. You have forgotten yourself; you proceeded. The thought followed the woman; there was a motion in the mind; an action began; a wave arose – as if someone has thrown a pebble in a calm lake; it was calm till then, till a moment ago, but there is no calm now. The pebble has aroused a wave. One wave, generates another, and a third; the waves keep spreading; till the far end, there are only waves.

A small pebble generates a web of huge waves. The (act of) woman passing by, was a small wave - it was a small pebble. But, memories of all those women, whom you had known in the past, arose (in the mind). The thoughts of all those women, whom you desired, were revived. Just a moment ago, the lake was placid (SAnta), no pebble had been dropped; you were sitting silently, firm, and there were no waves. Now, the waves have arisen. But, remember that, these waves do not arise only because of a woman. If a realised soul (parama-haMsa) or a perfected person (siddha-purusha) passes by, or even if his shadow falls, ambition arises in the mind – ‘when shall I also become a perfected person?’ And that is all – the pebble has been thrown. Whether it is the pebble of realised soul or a woman, it makes no difference; you followed the thought process; the journey has begun. The mind has been swayed – ‘when shall I get release (mOksha)? When shall I accomplish (siddhi)?’ Desires (vAsanA) arose, and the race has begun; once the race starts, you faltered with yourself.

As soon as a thought-wave arises (tarangAyit), in the mind, you are no longer in your axis; you wobble here and there. The more pronounced a thought is, the farther one goes away. Only in a thoughtless mind, one becomes abiding in oneself. That is why, being thought-free, is indeed (known as) meditation (dhyAna), it is total absorption (samAdhi), it is the state of release (mOksha), because, if one is established in oneself, there is no movement whatsoever. Ashtavakra says – ‘there is no to and fro movement in Self (AtmA), only the mind moves about. If you associate yourself with your mind, a delusion of movement arises, in your inside also. You were seated under the same tree – neither a woman passed by, nor you beheld a realised soul; even now, you are seated, where you were. The body is seated there; the Self also is there itself; but, the mind got swayed. If you are attached (lagAv) to your mind, then, you also proceeded – even without (actually) proceeding. You did not go anywhere, but a great journey has begun.

No one has moved away from his nature (svabhAva); we are all dreaming of being distressed - we are not actually distressed; we can never become distressed. Peace is our nature; but we can dream of disquiet; we can create notion of being disquiet; we can create the craze of being distressed. Then, one craze follows the other, and there is a queue.

‘You may speak (kah) upon, and hear (sun), many scriptures (SAstra), in many different ways (prakAr)’ – What will happen by speaking upon, and hearing scriptures? More and more new thoughts, and new moods will arise; ambitions (AkAnkshA) and aspirations (abhIpsA), for getting ever new states of mind, will arise; ever new curiosities (jijnAsA) and appetites (bhubhukshA) for fulfilling them, will arise. Newer imaginations (kalpanA) will be kindled (sajag) for heaven and release (mOksha). A race will start; but the Truth is here – not there. Therefore, there is no question of going anywhere. Whenever you go anywhere, you are situated in the Truth only. Therefore, Ashtavakra says – ‘..but, without forgetting (vismaraNa) these, you cannot attain quietude (SAnti)’. Therefore, peace is not attained by recollecting (remembering) (smaraNa) – it will happen by forgetting (vismaraNa), by forgetting whatever has been learnt (jAnA). One does not attain knowledge (wisdom) (jnAna) by knowing (jAnanA), but by forgetting. Whenever you are in such of state of mind for forgetting – no thoughts whatsoever, totally forgotten (everything), totally lost (khOyA) (lupta), totally absorbed (lIn), totally engrossed (tallIn) – in that very moment, rays of illumination start descending.

Yesterday evening, I was talking to a monk (sanyAsI). That monk was influenced by the thoughts of (George) Gurdjieff (Armenian philosopher). He was coming from the West; for many years, he had applied (adopted) (prayOga) Gurdjieff’s methods of practice (sAdhanA). There is a word in Gurdjieff’s methods of practice – ‘self-remembrance (Atma-smaraNa)’. It is a very valuable word. It has the same meaning as ‘meditation (dhyAna)’. It has the same meaning as that of ‘surati’ of Kabir, Nanak and Dadu – self remembrance (svayam ki smRti) – that is ‘surati’. But, in talking to those, who use the word ‘self remembrance’, there is a danger, because, they have no idea of ‘Self’ (svayam); how will they remember the Self? They will remember that ‘Self’ which they know – their Self is their ego (ahankAr). Therefore, ‘self remembrance’ will not (indeed) be Self remembrance, but will be confirmation (vindication) (pushTi) of ego. Therefore, I told the monk – ‘for some days, you forget this matter; forget the Self (Atma vismaraNa); for some days, you start forgetting (bhUl) yourself; the issue of ‘remembering’ (Self) is not appropriate. At any time, when you would forget yourself totally, when there would be no self-awareness (presence of mind) (sudh-budh), when you come to such a state of euphoria (masti), that very moment, rays will descend, and self-remembrance would awaken; self-remembrance does not happen by your making it happen. Recollection (remembrance) of Self would arise only when you forget everything (else)’.

This appears to be contradictory (virOdhAbhAs), and the next Sutra is still more contradictory; therefore, understand this contradiction. There is a profound (gahrA) law of life; the law is – there are many such instances, when you want something, but you land up with a result which is opposite of it. For example, if a person wants to sleep in the night, and makes a lot of effort to sleep, every one of his effort becomes a hindrance to his sleep. He makes efforts to sleep, but, the more efforts he makes to sleep, the more it becomes difficult for him to sleep, because, all efforts should be abandoned for going to sleep; only then, one will get sleep. Efforts made to sleep, are themselves hindrance for sleep. The real problem of those, who do not get sleep, is that they make efforts to bring sleep – count beads, do chanting, etc; it becomes clear that they are making efforts. But, the more efforts they put in, the more they remain awake, because, every effort keeps him awake; there is labour in every effort; how will labour allow one to get rest? (Translator’s note – Acharya uses the term ‘bhENDE gintE’ – which means ‘counting sheep’ – a Western idiom; incidentally, this act of ‘counting sheep’ is considered to be a remedy for insomnia. It is not clear whether Acharya intends this activity or rosary (beads) (mankA) counting.)

Someone who does not get sleep, comes to me. When I give him advice, for the first time, he becomes surprised – ‘what are you saying? I am already suffering, and if I listen to you, it will become more problematic’. I tell him – ‘if you do not get sleep, go for a run for four miles’. He would say – ‘what are you saying? As it is, I am having problem; by running, it will become more difficult; whatever little sleep, I get, that also will not be there; I would become more fresh’. I tell him – ‘you apply this, and see’.

Many rules (laws), in the life, are contradictory. When you come back tired, fatigued after a run, you will get sleep. That is why, those who become tired during the day, get sleep in the night; those who are resting during day time, do not get sleep (during night). If life goes by logic (tark), one who has been resting in his chair, throughout the day, should get sleep, the moment he goes to bed, because, he has practised for that, during the day; he should get deep sleep during night. But, life is not arithmetic (gaNita) – it is paradoxical (virOdhAbhAsI). One who has been digging earth, throughout the day, who has been breaking stones, sleeps snoring in the night. One who has been resting during the day, keeps awake throughout the night – he does not get sleep. From this paradox, it is very clear that, one who rested during day time, does not need any rest in the night; one who had not rested during day time, has created a necessity, for rest, during the night. Life goes by opposites (ulTE).

Therefore, if you have to usher in remembrance (smaraNa) of yourself (svayam), do not endeavour (prayAs) to remember; otherwise, you will go astray (bhaTak), you will commit mistake (bhUl), there will be a greater delusion (bhrAnti). Do forget. Immerse (DUb) yourself in singing (kIrtan) (songs in praise of Lord), in dancing, in songs, in music (sangIta); forget yourself – totally; forget everything (vismaraNa); forget even who you are, your address, whether you know or not, whether you are a scholar or uneducated (apaNDit), whether you are meritorious (puNyAtmA) or a sinner (pApI) – forget everything. Become blended (harmonised) (chand-baddha), such that, nothing is remembered by you – forget all your scholarships; keep aside all your merits (puNya) – where you left your shoes; similarly, leave off your merits also there; leave off your scholarship there; leave off all your personality (asmitA) and your ego, and get immersed. Suddenly, you will find, something emerging (ubhar) from that very immersion (Dubki). A new light emerges inside you; clouds clear (chaNT) off, and the Sun is visible – Self-remembrance happened.

Self-remembrance (Atma-smaraNa) happens through the process (prakriyA) of forgetting (vismaraNa); it is the same process for knowledge (wisdom) (jnAna) also. Those who are engaged in remembering, forget; the more you make effort to remember, the more you forget; those who forget, are able to recollect (remember) (yAd). This is foundation stone (AdhAr-SilA) of dharma – this paradox is the process of life. Therefore, all the formulae (sUtra) of dharma are paradoxical. Do not search for logic in dharma; otherwise, you will go wrong (cUk).

One day, Mulla Nasruddin, went to the Doctor, in the morning; he entered there, coughing. Doctor said – ‘today, your cough seems to be alright (ThIk)’. He (Nasruddin) said – ‘why not? I have been practising for the past seven days; why wouldn’t it look right (ThIk) – I practised it (coughing) throughout the night’. Whatever you practise (abhyAs), that will become stronger by that very practice. If one practised coughing throughout the night, the cough would become stronger. If you practise Self-remembrance - that which you mean, by Self-remembrance – it would surely become stronger. You understand your ego to be the Self (AtmA); you understand your ignorance to be your Self – that firms up, by becoming stronger. In fact, the more you try for Self-remembrance, the more the real (vAstavik) Self is forgotten. If this false remembrance is removed – if this falsity is forgotten – then the Truth will be recollected. If the falsity goes off, the Truth is revealed by itself. The Sun is always present – only the clouds should clear off. If the clouds clear off, the Sun is revealed (pragaTa). Is it required to make the Sun reveal? It is already revealed.

Ashtavakra says – ‘knowledge (jnAna) is man’s nature (svabhAva); therefore, why are you searching for it in scriptures? If you learn it from scriptures, it (knowledge) will get layered (parta) by memories (smRti), and, underneath them (layers), whatever is your nature, will get crushed (dab). Let your nature be revealed; do not bring it from outside – let it come from inside. Whatever we call ‘knowledge’, comes from outside. Assume that I am telling to you something, or, you are reading Ashtavakra Gita; then, something is coming from outside. When I say something to you, you get that from outside. You gather these; but this is not your nature (svabhAva) – it has come from outside, it is alien (heterogenous) (vijAtIya). If a lot of such exotic (vijAtIya) things are gathered, it will create problem in revealing, that which is lying inside you; it will become an obstacle (bAdhA). When you dig a well, there is water (already); do we bring it (water) from somewhere outside? Water is flowing under the ground – there are a lot of springs. We only remove the layers of soil, and the water gets revealed.

 Ashtavakra says – ‘knowledge (wisdom) is natural (svabhAva)’. Its (knowledge) spring is there inside you. All that you have to do is, to remove the settled layers of soil in between; huge layers of soil have settled because of knowledge – someone’s layer is made up of Vedas, some other’s (layer) is that of Quran, someone else’s is that of Bible, someone has gathered a lot by listening from somewhere, and someone else from somewhere else. Forget all these.

‘....but, without forgetting (vismaraNa) these, you cannot attain quietude (SAnti), you cannot become self-abiding (svAsthya)’ – Until you forget everything, you will not be able to attain abidance in Self (svAsthya).

We have a lot of faith (trust) (bharOsA) in words (sound) (Sabda); we are delighted by the sweetness of words. Word has its own music (sangIta), and its own delight (ras). That is why literature (kAvya) is created (nirmit). That is why, through, a slight, proper arrangement (alignment) (vyavasthA) of word (sound), music is created. We are delighted by words, because there is a lot of logic (tarka) hidden in words. Logic gives a lot of satisfaction to our minds. We are stranded (bhaTak) in darkness; there, we get some support through logic, and we feel – ‘though we know nothing, we are able to get something - at least, a thread; and through this thread itself, gradually, we shall be able to get more’. It is a question of getting, at least, something to hold on; and, we have firm faith in printed words.  (Translator’s note – The word ‘Sabda’ means both ‘word’ and ‘sound’.)

A friend of mine, came to meet me. He said – ‘whatever you said, is it written in any scripture?’ I said – ‘will it become correct, if it is written in some scripture? Just because, it is written, will it be correct? If it is correct, but not written in scriptures, it is still correct; if it is wrong, but written in scriptures, it is still wrong. Why don’t you evaluate words as such?’ He said – ‘that is right, but, still, please tell me, it is written in which scripture?’ I said – ‘Mulla Nasruddin had an accident – his car collided with a truck, and he had a lot of injuries. He was admitted to hospital. There, bandage was applied for his injuries; and the doctor said – ‘Mr Nasruddin, there is no need to worry; tomorrow morning, you would become alright; tomorrow morning, you may leave’. But, the next day, the doctor came running to him, and said – ‘sir, hold on; where are you going? Just now, I read in the newspaper, that you had a serious accident; I have to check you again’. When he read in the newspaper, the issue become something different.

Ramakrishna (Paramahamsa) used to tell about a disciple; he was reading newspaper in the morning. His wife said – ‘there is a fire in the neighbourhood, and you are reading newspaper?’ He replied – ‘it is not written in the newspaper; it should be false’. There is a fire in the neighbourhood, but the person is looking for the news of it, in the paper!

We have a lot of faith (trust) in printed words. That is why, it is a very easy method to deceive, by printing something. That is why, advertisements (vijnApan) have become very effective (prabhAvI) in the World. Printed advertisements bring immediate effect. Things written in bold letters, appeal to our hearts. How can you refute bold letters? If so much is printed, it must be correct. Can anything, that is printed, be wrong? And, if great people, who have a great prestige, and such a good will (sAkh), say something, then, it will not be wrong, at all!

But, what connection (sambandha), the Truth (satya) has, with being printed? Our fascination (mOha) with words should become a little feeble (kshINa). The Truth is more connected with void (SUnya), with silence (niH-Sabdha). paramAtmA has no language; but, all the religions of the World make claims (dAvA) – Hindu says – ‘Sanskrit is the voice of Gods (dEva-vANI); that is the language of paramAtmA’. Jews (yahUdi) say – ‘Hebrew is the language of paramAtmA’. If you ask a Muslim, he would say – ‘Arabic’; if you ask Jains, it is – ‘Prakrit (prAkRta)’; if you ask Buddhists, it is – ‘Pali’.

After Second World War was over, a German General and an English General were conversing. The German General was asking – ‘we had better war equipments and war material, and better science; from technical angle, we were more advanced; yet, why did we continue to lose? What is the matter?’ The English said – ‘there is a different reason for your loss. Before the war, we pray to the Lord (paramAtma)’. The German said – ‘is it some reason? We also used to pray’. The English started laughing; he said – ‘you might be praying; but, have you ever heard, whether Lord understands German language? Did you pray in English?’

Speaker of every language thinks that, his language is the language of the Lord (paramAtmA) – Language of Gods (dEva-vANI), Language of Revelation (ilhAm). No language belongs to paramAtmA. All languages belong to humans. The language of paramAtmA is silence (maun); therefore, there cannot be any scripture composed (racit) by the Lord. Hindus say – ‘Vedas are not composed by humans (apaurushEya) – humans did not compose it’. Muslims say – ‘Quran descended – it was not composed; it just descended directly from heavens – it is a different matter that it was borne (jhEl) by Mohammed; but, it was not composed – Divine Revelation (ilhAm) – it descended (avataraNa)’. Such kinds of claims are made by everyone. Behind these claims, there is an expectation (AkAnkshA) that if we claim that our scriptures belong to paramAtmA, then people will believe us more. If it belongs to paramAtmA, it will become worthy of trust. Then, all these claimants (dAvEdAr) also claim that others’ scriptures do not belong to paramAtmA, because, if all the scriptures belong to paramAtmA, then our claim will be of no value. Therefore, Quran, refutes Vedas; and Vedas refute Quran. Hindus and Muslims keep arguing; Christian argues with Hindu. These arguments continue.

Arguments (disputations) (vivAd) originate from scriptures; but the Truth (satya) is never born. Because of the scriptures, struggles (sangharsha) arose, traditions (sampradAya) arose; people were divided, killed; there was violence and murders.

The language of paramAtmA is silence (maun). But, that does not mean that, Words are the language of Devil (SaitAn). It just means that, Truth is experienced, only when man attains absolute (paripUrNa) silence. But, when man wants to express (that experience), then he has to take recourse (sahArA) of (to) a medium (mAdhyam). Then, he puts in words, whatever he has come to know; in this putting (in words), most of it gets lost (samApta).

Think of it this way – You went to seashore, and saw rising Sun, saw the spread of crimson colour all around, heard the songs of birds, felt the fresh morning air, and you became euphoric. In order to convey the feeling to your wife and children, you made a picture of rising Sun, waves of ocean, and the wind-bent branches of trees etc. You brought the picture home. Can the picture convey what all you experienced? Your picture is a dead one, even though it comes out of your experience of what you saw – rising Sun, the ocean. But, the moment you reduce it to a picture, it becomes dead. Or, can you encage it (your experience) in a box? Encage the ocean wind, the rays of Sun in a box, and take it home. When you open the box, it will be empty – neither there will be fresh wind nor the rays of Sun.

You might encage (pAltU) darkness, but you can’t enclose Sunlight (dhUp); once you enclose Sunlight, it perishes. How would you make beauty a captive? Write poem? Compose music? Now, we have better equipment – bring a most beautiful and invaluable camera, and you can capture a most beautiful picture. Even then, the picture would be dead; there is no life in the picture. The Sun which you saw rising, growing, climbing in the sky, would remain a Sun that had halted; it would not grow. That Sun which you saw in the ocean, after sometime, would be at the zenith, and then, become evening Sun, and set; after setting, it will be lost in darkness – an infinite darkness. But your picture would remain stuck; it cannot become afternoon, evening; darkness would not envelop it. Your picture is dead – that is the news (capture) of that instant. What you saw was alive (jIvant). You have compressed (sikOD) it into a dead photograph and made it captive. That was the news (capture) of one moment – not reality (actual) (vAstavik).  

You might have experienced it many times – many people experience so : photographer takes your photo, but you say – ‘no, it does not appeal (janc) to me. Photo does not lie, and, also, camera has no enmity with you; camera would bring out only that which was there. Even then, you say – ‘I am not satisfied; it does not look like my face’. What is the matter (reason)? It is simple – when you see your face in the mirror, that (face) is alive; whatever memory, of you face, you have, it is that of a live face; but the photo is dead. Therefore, there cannot be any match between alive and dead.

That which has been known (jAnA), in the void (SUnya), when said in words, difference (antar) arises - the difference is very huge. The picture (in the photo) is, indeed, that of you – it brings out your face – nose and nostrils (nAk-nakyA) etc; it is not that of anyone else; even then, it does not appeal to you; it is so, because, you are alive, and the picture (photo) is dead. Words also, similarly, come out of experience (anubhav); but, when experience of Truth goes through the medium of words, there is some distortion (vikRta).

You might have observed – if you put (immerse) a straight (sIdhE) pole into water, it seems skewed (bent) (tirchA). When Sun’s rays (light) pass through the medium of water, it makes a straight pole appear skewed. If you pull it out, it is straight again. If you ask the scientists, they say that it happens so because of the (refraction) law of rays (light). It happens so, as a result of a law; but one thing is sure that, when a straight pole is immersed in water, it appears skewed. When Truth is put in words, it also becomes skewed – it does not remain straight; it (Truth) becomes Hindu, Muslim, Christian, Jain – it does not remain as Truth any longer. The moment Truth is put in words, it becomes tradition, doctrine – it does not remain Truth. Then, when you remember (yAd) them, it creates stumbling blocks (aDcan).

Words (sound) (Sabda) also belong to paramAtmA – there is no denying (inkAr). Words are His only, because everything is His. But, one who tries to approach paramAtmA through words, will get into trouble. Understand thus – you are going by road; on the way, your shadow forms behind you. The shadow is, indeed, yours; but if I get hold of your shadow, I can never get hold of you. However, I do not say that, it is not your shadow – it is indeed your shadow. Even then, by getting hold of the shadow, I cannot get hold of you. But, the opposite of it can happen – if I get hold of you, your shadow will come to my grip.

(An incident) in the life of (Swami) Rama Tirtha at Lahore. It was a wintry morning. He was passing by road, in front of a house. A small child was standing in front of his house, sunbathing. The child was playing with his shadow – trying to get hold it. He could not get it; therefore, he was weeping. His mother was trying to explain to him. Rama Tirtha stood enjoying it – the effort of child, to catch his shadow, his mother making him understand; but, the child was not understanding. Therefore, he (Swami Rama Tirtha) took the child into the house - to the courtyard (Angan); he lifted the hands of the child and placed them over his head. As soon as the child put his hands over his head, he (child) saw that the hands in the shadow also came over the head. The child started laughing loudly (khilkhilA). Rama Tirtha said – ‘through your medium (mAdhyam), I learnt a lesson today – shadow cannot be got hold of; but, if you get hold of the source (mUl), the shadow comes to your grip. By getting hold of the source, the shadow comes to grip’.

If one understands silence (niH-Sabda), then words (sound) (Sabda) is (are) understood. If one has the experience of silence, only then scriptures could be interpreted (vyAkhyA) - the Truth in the scriptures get established (siddha). But, if one gets hold of the scriptures, then the source does not come to grip (pakaD).

Poem of Acharya –

शब्द तुमने रचे

जैसे मेंहदी रची

जैसे बैंदी रखी

शब्द तुमने रचे

प्रेम अक्षर थे ये दो अनर्थ के

अर्थ तुमने दिया

मैं, यह जो ध्वनि थी

अंध बर्बर गुफाओं की

अपने को भर कर

उसे नूतन अस्तित्व दिया

बाहों के घेरे

ज्यों मंडप के फेरे

ममता के स्वर

जैसे वेदी के मंत्र

गुंजरित मुंह अंधेरे

शब्द तुमने रचे

जैसे प्रलयंकर लहरों पर

अक्षयवट का एक पत्ता बचे

शब्द तुमने रचे।

शब्द भी आते तो उसी मूल स्रोत से हैं जहां से मौन आता है।

शब्द तुमने रचे

(Rough Translation – You scripted the Word – as henna is applied, as bindi (forehead-dot) is applied – even words were scripted by you; love (prEm) is just (a word of) two meaningless letters; you gave it a meaning – (like) ‘I’ was just a sound (dhvani) from a blind, dark cavern; by filling yourself, you gave it a fresh existence – (you gave meaning to love) through embrace of your hands, through (seven) rounds in (wedding) hall, through tone of motherly love; like chant at sacrificial fire, resonating in the darkness of mouth, you scripted the word; like a single banyan leaf left (floating) in the waves of holocaust (pralaya), you scripted the word.)

When word (sound) (Sabda) arises, it arises from the same original source (mUl-SrOt), from where silence arises; you scripted the word. They (word-sound) also belongs to the Lord (prabhu); even scriptures belong to Him. But, keep this in mind – there is no path that leads to Him, through scriptures. But, if you come from His side, then, there is scope (facility) (suvidhA) for understanding the scriptures. Therefore, I would like to tell you – no one ever reached the Truth by learning (reading) scriptures; but, one who has known the Truth, has known all the scriptures. The pleasure (mazA) of reading scriptures is (felt), after knowing the Truth – this might sound peculiar (unique) (anUThA) to you. You may ask – ‘then (after knowing the Truth), why read it (scriptures) at all?’ But, again I say – the pleasure of reading scriptures is, after knowing the Truth. Once you have known the Truth – you got a little taste of it – then, you will see the glimpse (jhalk) of same everywhere; then, the shadow can be got hold of. Afterwards, whether you read Gita, or Quran, or Dhammapad, you will, suddenly, find – ‘yes! It is here! Fine!’ All of a sudden, a state (mood) of acceptance (svIkAr) will be felt in your vitals (prANa) – ‘this is just what I have come to know!’ Then, all the scriptures will become your witness (gavAhI) – scriptures are witnesses.

All those great sages (mahA-muni), did not compose the scriptures, for you to become wise (jnAnI), by rote learning (kaNThastha). They composed these, so that, when you get the taste of it (Truth), you may find a witness therein, that you are not alone in the path. (They composed these) so that you do not become afraid about the happenings and start wondering whether it is your imagination or mind’s trap, and whether you are treading the right path or going astray. Scriptures are your witness. When you begin to experience (Truth), the scriptures will stand by you, they will give you courage (himmat) to go ahead; they will pat your back, that you are correct (ThIk), that you are treading the right path, that it happened so earlier also, that it has been happening so, earlier also. As you progress towards the Truth, you will begin to find the shadow of it (Truth), the glimpse of it.

Understand thus – one who knows you, would recognise your photo also; but the opposite of it, is not necessarily true. It is not sure that, by seeing your photo, you could be recognised, because a photo is still (thIr); there is no connection between the pictures of your childhood face and today’s face; you have gone ahead, proceeded ahead. Photo of a person is taken in different styles, from different angles; therefore, they appear to be pictures of different (many) people.

During the period of Stalin, it happened thus – a person had committed theft. His pictures, taken from different angles – from left, right, back, front, and so on - were sent to police stations, to find out the person. After seven days, an enquiry was made whether the person had been caught. They (the police) said that they had caught ten people and all of them have been placed in custody. But all those pictures belonged to the same person. But it was too late, because, it was said that all of them have confessed for the crime. The situation in Russia then, was such that, anyone can be caught and made to confess. The police said that all of them have confessed – they had signed confessional statements also, that they committed the theft. Ten people were caught with the picture of one person. This is possible. There is no problem in it.

If you look at your album, you may notice how much you have been changing. If you meet your friend after three, four years, you are not able to recognise him. Mulla Nasruddin was passing through a bridge. He saw a man in front of him. He went ahead, thumped his back, and said – ‘O my dear! I am seeing you, after a long time, after many years!’ That man was taken aback; he was about to fall down; he was wondering as to which of his friends he had met. He looked back, but could not recognise him. He said –‘pardon me; you are under wrong impression’. Mulla said – ‘do not try to trick me; you were very hefty then; now you have become lean and thin; not only that, you were six feet tall, but you have become five feet now! But you cannot deceive me. You are the same Abdur Rahman, isn’t it?’ That person said – ‘pardon me. My name is Farid’. Mulla said – ‘that is the limit! You have changed your name too? But, you cannot deceive me.’

 It becomes difficult to recognise a friend, after ten years. After ten years, it becomes difficult to recognise even one’s own son – if you had not seen him for ten years. You are seeing him daily; that is why, it is easy. But, daily, there is a slow transformation; and you also gradually become familiar with the transformation. It is impossible to recognise one, from pictures. If you know the person himself, then you may catch a glimpse from the picture. It is always possible to find out the real from the shadow.

The meaning of this Sutra is – ‘do not get lost in the words; search for the silence; in order to search for the silence, forget the scriptures, doctrines and philosophies.

 

bhOgaM karma samAdhiM vA kuru vijna tathApi tE |

cittaM nirastasarvASamatyarthaM rOcayishyati || 16 : 2 || 147 ||

‘O Wise! (vijna), whatever you might indulge in (sAdhO) - enjoyments (bhOga), actions (karma) or total absorption (samAdhi), yet, your mind (cittam) will be very much (atyanta) yearning (lObhAyamAna) for your nature (svabhAva), wherein all desires (ASA) get dissolved (laya).’

This Sutra is very invaluable. Ashtavakra says – by reading scriptures (SAstra), you might become knowledgeable (jnAnI), wise (vijna), or even sagacious (mahA-jnAnI); (by reading scriptures) you might indulge in enjoyments (bhOga) and perform actions (karma); (by reading scriptures) you might attain even total absorption (samAdhi). Yet, you will find that, inside you, the aspiration (AkAnkshA) for attaining self-abidance (svAsthya) has not been extinguished (bujhI); (you will find that) the aspiration for attaining one’s nature (svayam) is still glowing (prajvalit). You might attain even total absorption by reading scriptures; you might take control (samhAl) of yourself; you might attain quietude by becoming seated – like Buddha – forcibly (jabardastI) through postures (Asana); you might persuade the body and mind to become quiet, by putting them (body and mind) through a regimen (vyavasthA) or discipline (anuSAsan). In spite of all these, you will not be able to attain self-abidance (svastha). (Translator’s note – As per the transcript, this paragraph is a single, complicated sentence. But, for readability sake, it has been split into small sentences.)

bhOgaM karma samAdhiM vA kuru vijna tathApi tE | -  Based on the scriptural knowledge, whether you indulge in enjoyments, or perform actions, or practise total absorption (samAdhi)...... cittaM nirastasarvASamatyarthaM rOcayishyati || - .....yet, inside, you will continue to feel that, for now, you have not reached (united with) the source (mUl); something is missing, there is some void.

Therefore, even Patanjali divides samAdhi into two – one, he says ‘savikalpa samAdhi’; savikalpa samAdhi is such that, the memories have not yet terminated (samApta); scriptures have not yet dropped (puch); mind has calmed down; comparatively, mind is not as disturbed as it was; one has neared the home - probably, standing at the steps; but, still, one is outside the entrance. savikalpa samAdhi means – thoughts still remain; alternatives (choices) (vikalpa) are still present; scriptures have not yet become irrelevant; even now, one is clinging to doctrines; even now, a Hindu is a Hindu, Muslim is a Muslim, a Brahmin is a Brahmin, a Sudra is a Sudra; the ring (ghErA) of opinions (mAnyatA) has not yet been breached. Therefore, even Patanjali says – until nirvikalpa samAdhi is reached (attained) – until thoughtlessness (vicAr-SUnyatA) is reached, until everything is gone, until thoughts are totally eliminated, one cannot enter into the inner sanctum (sanctum sanctorum) (antar-gRha).

Understand this – man can accomplish (sAdha) many things by making efforts (cEshTA); there is a lot of scope for deception (dhOkhA). For instance, for practising abstinence (brahmacarya), one might undertake fasting (upavAs); gradually, food (intake) will come down; body will produce less vital energy (semen) (vIrya UrjA). If there is less production of vital energy, (sex) desires would seem to be less. But, this is a deception – this is not a true abstinence. One might get away from women, go to forests, undertake fasts, consume plain (rUkhA-sUkhA) food, avoid rich (pushT) diet, so that energy (UrjA) is not generated, and there is less strength; one might be away from women, so that there are no such thoughts, no such things are seen, and there is no stimulation (uttEjanA). (With such kinds of efforts), one might think (assume) that he has accomplished abstinence. This is not abstinence. If one starts eating (good) food again, if one comes back to routine (bAzAr), suddenly, there will be energy, and women would be visible, and desires will be aroused again.

This is similar to drying up of water, in the river, during summer or drought – only vast expanse – dry sandy expanse – remains. Then, when it rains, there is flow of water, and the river is full. Looking at the river bed, in summer, do not think that the river has vanished. Just know this - the water has dried up; if there is rain, again it will get filled with water.

This is the reason why saint-ascetics (sAdhu-sanyAsI), eat sparingly (fearingly); they eat only once. They invoke rules for food – eat this, and not eat that; drink this, and not drink that. Only plain food is taken, so that energy is not generated in the body. If energy is generated, it is certain that, as a result of bodily functions, vital energy (semen) would also be generated; then, desires would also arise. Therefore, they run away, they hide themselves; they do not look straight (look down), so that, even if a woman is sighted, her beauty is not noticed. This fear complex, restriction in diet, reduction in food, not remaining in one place, hiding oneself, being away from the society – all these make the river dry, but do not make it vanish.

Ask the ascetics to observe these for a month - take proper food, have sufficient rest, sleep well, come and be among the society – and then see (what happens). It will rain, and the river will be full of water. Is it some abstinence? This is deception in the name of abstinence. This is abstinence based on scriptures (scriptural injunctions) – not through (as a result of) experience of Truth. Experience of Truth is something quite different. Then, one does not have to make such arrangements (AyOjan). One’s knowledge (wisdom) (bOdha) becomes so pronounced (pragAD), that through the illumination of that wisdom itself, desires diminish (become feeble) (kshINa). After that, whether you remain near a woman or far away, it makes no difference. Then, there is no difference whether you take this or that food.

But, there is still anxiety (ghabarAhaT). Mahatma Gandhi would not consume buffalo’s milk – there was a fear of his (vow of) brahmacarya being broken (khaNDit). After that, he was afraid of even cow (cow’s milk); then, he started drinking goat’s milk - he started taking a goat along with him. Goat’s milk has very little potential (kshamatA) for generating vital energy (semen) – it is as good as nil. But, is this some method? No, it is not. This is only a fear. In this manner, even if abstinence is imposed, upon oneself, externally, it will still not go away, internally. It will again sprout (ankurit).

Similarly, you might practice meditation (dhyAna) also. Ashtavakra says – ‘.. even if you attain samAdhi’. There are many external methods for attaining samAdhi - breath control (prANAyAma) is one such method. If one applies it properly, gradually, one can have control over his breathing – one can learn to stop it; if breathing is stopped, thoughts would cease, because, without breathing, thoughts cannot flow. This is a false (jhUThI) method. If you sit down, and stop your breath, for a time, breathing is stopped, thoughts also would cease, because, if breathing is stopped, the body and mind – both would become dead-like (nirjIvavat). But, how long can you stop breathing? One has to take breath. As soon as breathing is resumed, thoughts would become alive again (punar-ujjIvit). Therefore, man becomes afraid of breathing. It is true that, through such method, a kind of peace can be attained – if there are no thoughts, there will be peace. But this peace would be inertial (jaDtA) type.

Therefore, those who have known this, said that there are two forms of samAdhi. One is called ‘inertial (jaDa) samAdhi’ – which means – that which is not samAdhi, but only inertia (jaDatA). Because of inertia, it seems to be samAdhi. Have you seen – an idiot (mUDh) is not worried (cintit). Even for being worried, one should have some intelligence in his brain (head) (khOpDi). If one is idiot, there is no question of worry. Therefore, an idiot, keeps sitting – whatever is happening in the World, he does not have any worry. Even if the house is on fire, he would be sitting quietly – see his nirvikalpa samAdhi! He does not have any choice (option). But, idiocy is not samAdhi – inertia is not samAdhi. You could find idiocy in the eyes of many saint-ascetics – there would be no radiance (prakASa) of intelligence (consciousness) (caitanya); there is no sparkle (vibhA) in their eyes; you will find a sort of lethargy (sustI), sort of gloom (udAs). They have enfeebled (kshINa) their life-stream (jIvan-dhArA); they are breathing less, or have control over their breathing.

There are many bodily postures (Asana), by properly practising which, the process of thoughts becomes dull (manda). You might have observed that, when you are confused (ulajh), you scratch your head. Through this special sign (mudrA), worry is expressed. A famous advocate had a habit – while arguing his case, in the court, if he becomes worried, he would twist his coat button. The opposite party was noticing this. There was an important case of Jaipur State, in the Privy Council. Therefore, the advocate of the opposition, did a trick. He met the chauffeur of the advocate and told him – ‘when he keeps his coat in the car, break the top button of the coat; rest, we will take care’. The advocate brought the coat inside the court room, wore it, and started his job. But, when the time for some confusion came, he put his hand on the button; suddenly, his thoughts stopped, because the button was not there; he became afraid. He was very much perturbed, because it was an old habit – usual habit; therefore, his thoughts stopped at once. You might have observed – when someone is worried, he starts smoking cigarette; he gets relief (rAhat) from it - smoke is inhaled and exhaled; it is an old habit; a connection has been established for getting relief; at least, the mind is now occupied elsewhere. If you ask a worried person (habitual smoker), to stop smoking cigarette – to leave off the habit, it becomes very difficult for him. He might leave off smoking, but, what will he do, when worry gets hold of him?

Body and mind are joined. Therefore, many methods have been found out – if one sits in certain special posture (Asan), there are less thoughts in the mind. You might have observed – if you read a book, lying down, you do not remember (much), because, while you lie down, blood flow to the head (brain) becomes acute (tIvra); therefore, whatever memory is created, gets wiped out. Therefore, one who reads, lying down, will not be able to remember – he will forget. If one reads, sitting down, he will remember more. While reading, if the spine is held fully erect, in a sitting posture, one can remember more, much more. Therefore, whenever you have to remember something, that very moment, your spine becomes erect – unknowingly. If some important matter is told, you listen, keeping the spine erect. If something ordinary is told, it is alright, even if you recline in your chair – it makes no difference, whether you remember or not. For important matters, you straighten your spine, while listening, because, through special conditions (positions) of the body, special moods of mind are created.

Therefore, Yoga has found out a lot of processes (procedures) (prakriyA). If you sit in a special posture – Padmasana, then the body’s electric current (vidyut dhArA) starts flowing circularly (vartulAkAr). If the spine is totally erect, the effect of gravitational attraction (gurutvAkarshaNa) becomes less. If breathing becomes quiet and slow, thoughts become feeble (kshINa). If eyes are focused on the edge of nose (nAsAgra), then, nearby things get obscured (nimna); if someone passes by, one does not come to know. If such conditions are constantly practised, gradually, you will find that, sort of inertial (jaDa) samAdhi has come about; you will find that you have taken control of the mind, through the medium (mAdhyam) of the body; you have suppressed (subdued) (dabA) the interior through (from) the exterior.

Ashtavakra says – ‘this is not true samAdhi; this samAdhi has arisen through effort (cEshTA)’. bhOgaM karma samAdhiM vA kuru vijna tathApi tE | -  whether you indulge in enjoyments, or perform actions, or practise total absorption (samAdhi)...... cittaM nirastasarvASamatyarthaM rOcayishyati || - .....yet, in the depth (gahan) of your mind (citta), it will continue to stick that, whatever is to be attained, has not yet been attained. Even if one becomes, outwardly, peaceful (SAnta), inwardly, a forest fire (dAvanala) would continue to rage. Even if, outwardly, everything looks silent, inwardly, a volcano (jvAlAmukhI) would be active. Mind will continue to undulate, again and again, for that one’s (real) nature (svabhAva), wherein all the desires (hopes) (ASA) get dissolved (laya). This samAdhi, which has been attained (sAdha) forcibly (through effort) (jabardastI), is also a desire (vAsanA) only; whatever has come about, through effort, is not genuine (vAstavik) (samAdhi); nothing will be solved by this. Now, listen to the next Sutra. One after the other, it is becoming more wonderful.

 

 AyAsAt sakalO duHkhI nainaM jAnAti kaScana |

anEnaivOpadESEna dhanyaH prApnOti nirvRtim || 16 : 3 || 148 ||

‘Everyone is miserable (dukhI) as a result of efforts (prayAs) – no one knows (seems to know) this. Through this instruction (upadESa), a blessed one (bhAgyavAn) attains emancipation (nirvANa)’.

‘Everyone is miserable as a result of efforts’. You are miserable because of your efforts. Therefore, you can never become happy (sukhI) through your efforts. Your effort, that is, your ego (ahamkAr), your claim (dAvA) - ‘I shall accomplish this - earn wealth, reach the position (pada), attain samAdhi; I shall show that paramAtmA is in my grip (muTThI)’. Your effort, that is, declaration by your ego, that you are the doer (kartA). AyAsAt sakalO duHkhI nainaM jAnAti kaScana | - One who comes to know thus, who recognises (pahcAn) this instruction (upadESa), he is blessed one (dhanya bhAgI), he is the fortunate one (bhAgyaSAlI), because, his is emancipation (nirvANa). Then, no one can stop him from emancipation.

Understand the meaning of ‘emancipation’ - it means – natural (innate) (sahaj) samAdhi; it means – that which happens of its own (apnE sE) – not by your making it happen; that which comes in the form of sacred offering (prasAda) – not as a result of effort (prayAs). Whatever you earn, would be smaller (chOTA) than you. An act (kRtya) cannot be greater than the doer (actor) (kartA). If you write a poem, it would be smaller than you – poem cannot be greater than the poet. If you make a picture, that would be smaller than you – painting cannot be greater than the painter (citrakAr). If you dance, your dance would be smaller than (within) your limit (boundary) (sImA), because dance cannot be greater than the dancer. Thus, your samAdhi, would be your samAdhi only – not that of infinity (virAT). You are petty (kshudra), and your samAdhi would be pettier than you. If you want to invoke (bulAnA) the infinity, it is done, not through your effort, but through your surrender (samarpaNa); not through your labour (prayAs), but by leaving everything at His – Infinity’s (ananta) disposal (feet).

The path (mArga) of Ashtavakra is not that of resolve (sankalpa). Therefore, those who know (understand) Mahavir and Patanjali, would not be able to understand Ashtavakra. Ashtavakra’s path is that of surrender (samarpaNa). Ashtavakra says – if you desist from being a doer (kartA), paramAtmA would make it happen, just now (abhI). If you just move away (haT), paramAtmA would do it just now. If you do not come in between, it will happen just now – your interference (AnE sE) is creating obstacle (bAdhA). Your efforts fills you with tension (tanAv), it makes you disquiet. Just accept (svIkAr) – whatever is, accept it, as it is. Do not struggle (sangharsh) with the Whole (Aggregate) (Absolute) (samasta); be flowing along with the stream (dhAr); wherever the river takes you, get going there. Do not go against the (flow of) river. Do not make effort of going in the opposite direction (ulTE). In that process – going in the opposite direction – disquiet arises; in that very battle, you lose, you are defeated, you become despondent (vishAda) and the mind gets afflicted (santApa).

AyAsAt sakalO duHkhI – ‘everyone is miserable (dukhI) as a result of efforts (prayAs) – no one knows (seems to know) this. Through this instruction (upadESa), a blessed one (bhAgyavAn) attains emancipation (nirvANa)’. Everyone is miserable as a result of efforts. This is a very unique statement. You think – ‘I am not putting whole effort; that is why, I am miserable; my effort is not total; otherwise, I would have been successful (safal). Those, who put in whole effort, succeed; those who run, reach (goal) (destination).’ Ashtavakra says - AyAsAt sakalO duHkhI – ‘everyone is miserable (dukhI) as a result of efforts (prayAs)’. If you run, you go astray; if you stop (ruk), you would reach (goal). This statement accords (mEl) with that of LaoTzu. The process of Ashtavakra and LaoTzu are totally same. LaoTzu says – ‘if you fight, you lose; if you lose, then, you win’. No one can defeat those, who are agreeable (reconciled) (rAzI) to lose. Others are able to defeat you, because you are eager (Atur) to win; therefore, there is struggle (sangharsh).

EnaM kaScana na jAnAti – No one seems to understand this important Sutra. anEna Eva upadESEna dhanyaH prApnOti nirvRtim | - One who knows (understands) this, is a fortunate one (dhanyabhAgI); he attains tranquility (nirvRti); he has attained (accomplished) (achieved) (prApti).

You might have heard the words of Maluk Das –

अजगर करे न चाकरी, पंछी करे न काम।

दास मलूका कह गये सबके दाता राम।।

(Rough translation – python does not do serfdom; bird does not work; Das Maluka said – Ram is the benefactor of all.)

It is whole explanation Ashtavakra Mahagita. It is a great Sutra. The Lord is doing everything. You, just let Him do, do not create obstacle. paramAtmA is going; by your going differently, nothing is going to happen. This stream is flowing; you merge with it, do not even swim. The next Sutra will frighten you more.

 

vyApArE khidyatE yastu nimEshOnmEshayOrapi |

tasyAlasyadhurINasya sukhaM nAnyasya kasyacit || 16 : 4 || 149 ||

‘Happiness belongs to him, who is the extremely idle (Alasya) – that chief (dhurINa) (idler).’ Now, a book has been published in the West. The author of the book does not know anything about Ashtavakra Gita; otherwise, he would be very pleased. Whoever has written the book, has done so, through experience. The name of the book is ‘A Lazy Man’s Guide to Enlightenment’. He does not know anything about Ashtavakra, but, his   

perception (anubhUti) is almost same.

Ashtavakra says – ‘one who feels pain (aggrieved) (pancAyat) even in the task (vyApAr) of blinking of eyes – who am I to do it....!’ Pay a little attention – do you (really) blink (jhapnA)? Is it your act (kRtya)? The eyes are blinking by themselves. If you have to blink - open and shut eyelids – you would become terribly tired; you would become tired in a day – eyes blink millions of times. It is happening all by itself. When a fly is coming towards your eyes, do you really blink? It happens by itself. If you blink, in that duration, the fly would hit the eyes. This is what scientists call ‘reflex’ – it is happening by itself; you are not doing it (consciously) – it goes on. That is why, even while you are asleep, it keeps happening; otherwise, if you ever forget in the sleep, you would not get up the next day morning. This has not been left to you. Even if you are unconscious, breathing keeps happening – Lord is breathing.

Are all that is important for (in) life (jIvan), left to you? Did birth take place at your bidding? Did youth (javAnI) ask you, whether you are willing to be youth? You were born; child-hood was there; youth came, and thousands of desires arose – no one asked for your consent. Everything happened; then old age came; death is approaching; even death will come. Everything is happening. If only, you do not bring yourself, in between all these happenings, what an unprecedented peace, will it result in! You become the actor in these happenings, and, that is why, you become distressed. The more you think that you should do, the more problems you get, because, there is so much to do.

Consider this – you take food, and then, if you have to digest it also...! Once the food goes below the throat, you forget about it. One who could not forget (going below the throat), has stomach problems. Just try this for a day – try it for 24 hours. After taking food, remember whether it is being digested or not; whether food reached the stomach (AmASay) or the duodenum (pakvASay) or where did it go? What is happening inside? Remember this – you would become insane, and, on the top of it, you will have stomach upset. Next day, you would find that things have wrong – you are having diarrhea or dysentery or stomach pain.

You would be astonished to know that, even after man’s death, stomach’s digesting function continues for another 24 hours - in the hope that, probably, he could revive, who knows! For 24 hours, the stomach continues to function, even after breathing has stopped. The brain (mastishk) stops functioning, four minutes after breathing stops; it cannot be revived again. Therefore, one who has sudden heart attack, if not revived within four minutes, he is gone; his memory is lost; the nerves (tantu) of the brain, being very small, snap. The brain is very weak. But, the stomach is very courageous (himmat) – it keeps digesting even after 24 hours; it keeps on nourishing (ras) – who knows! Even after you go to sleep, the stomach keeps digesting. A person who is in coma, even if he remains unconscious for months on, the stomach keeps digesting. After death, it keeps digesting for another 24 hours. This has not been left to you. Hands of an Infinity (virAT) is in charge of these.

Behold, recognise these hands. Hands of Infinity are standing behind, supporting you. You are, unnecessarily, getting worried. Your condition is like that of a small child, going along with his father, becoming worried. There is no need for him to be worried. His father is there – no need for worry. When (George) Bernard Shaw’s father died, he told his friends – ‘I am very afraid today’. At that time he (Shaw) was about sixty years old. His friends asked – ‘you are afraid? What do you mean?’ He said – ‘today, my father is not with me; though he had not been with me for many years - he was in his village, and I was here. Yet, he was, after all, my father, and I am his child; there was a trust that someone is ahead of me. Today, my father has gone, and I am left alone; I feel afraid. Today, if I do anything, it is my responsibility; if I commit any mistake, the folly would be mine. Today, there is no one to chide me; there is no one to worry for me. Today, I am left all alone.’

An atheist (nAstik) feels distressed (aSAnta), because, there is no paramAtmA (for him). Understand the pain of an atheist – his austerities (tapaScaryA) are big. He experiences hell, because, there is no one (to hold his hand); he has to carry on, all by himself. This whole Infinity (virAT) is a trap (jAl) and he finds himself alone (akElA) in the trap of Infinity. There is struggle all around – only thorns everywhere; his confusions could not be resolved even through efforts. The issue is so vast; how can anyone solve it all by himself? (Translator’s note – It is not clear as to what Acharya means by ‘tapaScaryA’ (asceticism/austerities) in case of an atheist.)

A believer (Astika) is fortunate. He says – ‘You created it, it is Your job (jAnO), You carry on. You made me; you will take me away, one day; You are in my breath, You are in my pulse (heart-beat) (dhaDkan); why should I worry?’

‘Happiness belongs to that Chief (Foremost) (SirOmaNi) of idlers (Alasya), who feels pain even in the activity (vyApAr) of blinking eyes.’ Such is the greatness (mahimA) of idleness!  Understand the meaning of this. It is not being talked about your idleness. You escape (jI curAnA) even from idleness – is it surrender (samarpaNa)? Even in your idleness, doership (kartA bhAva) does not cease. That is why he used the word ‘foremost’ (SirOmaNi). The foremost of idlers is he, who does abandons not only action, but also doership. If only action is abandoned, then he is just idler – not foremost. There are many people who are relaxing, by abandoning action. Wife is earning; therefore, husband relaxes at home – he became idle (lazy), but he has thousands of worries, even while relaxing – whether it will happen this way or that way or not happen. The truth is that, those who are not doing any job, worry more than those who are doing job, because, one who does job, is engaged (busy) – where is the spare time (Fursat)? But, the lazy is relaxing, because there is no work; therefore, he keeps worrying. We see elderly - they are very worried. There is no job for them. When there was work, they were not worried (niScinta); they were busy in their job; they were harnessed to a bullock cart; there was no spare time. Now, they are sitting idle.

Ruskin (Bond?) (Anglo-Indian author) has written in his memoirs (samsmaraNa) – ‘all those happy people, I saw, were only those, who were totally involved in their job; they did not have any spare time, to know whether they were happy or not’.

If a man is busy, he does not come to know whether he is happy or not. Somehow, he comes home, weary; goes to sleep in the night; then, next morning, he again rushes. Where is the spare time to find out, as to who is happy and who is not? Whether one is himself happy or not - where is even this much of time to find out? But, when retired, they are sitting idle – no job; that is all, they keep thinking; whether they are happy or not. On the top of it, thousands of worries encircle them – whether the world would go this way or that way; the whole world becomes a problem for them.

‘Foremost of idlers’ means – such a person, who gives up, not only action, but also doership. The moment doership is given up, all the worries drop off.

Mulla Nasruddin was working in an office. The owner (mAlik) asked him – ‘Nasruddin, have you heard – such machines have been made (invented), which can do the job of ten people, at a time; don’t you feel afraid, hearing this?’ Nasruddin said – ‘not at all, Sir, because, till date, no such machine has been made, which does not do anything. There is no match (mukAbalA) for man; there is no such machine, which does not do anything at all.’

One day, I told Nasruddin – ‘you never go on leave; are you so much essential for the office?’ He said – ‘how I can hide the truth from you? In the office, my requirement is not at all there; therefore, I never go on leave. If I go on leave, they would come to know, that everything is going on well, even without me, and there is no need for me. If I do not at all, go on leave, only then, an illusion would be created that, I am essential in the office.’

If a man gives up action, then he is idler; if he gives up doership, then he is foremost of idlers. tasyAlasya dhurINasya – only then, he becomes foremost (dhurINa), he becomes peak (top) (Sikhar) of idlers, because, he has left everything to paramAtmA – ‘let Him make me do whatever He wants; if He does not make me do, so be it. Now, he does not nurture any expectation (AkAnkshA) in between; now, it is just His wish’.

  

idaM kRtamidaM nEti dvandvairmuktaM yadA manaH |

dharmArthakAmamOkshEshu nirapEkshaM tadA bhavEt || 16 : 5 || 150 ||

‘This is to be done (kRtam), and this is not to be done – when the mind is free (mukta) of such dualities (dvandva), then, he becomes indifferent (udAsIn) towards duty (religious merit) (dharma), worldly prosperity (artha), sensual enjoyment (kAma), and liberation (mOksha).’

This is the final step (caraNa). Man becomes free of all these - duty (dharma), wealth (artha), enjoyments (kAma) and liberation (mOksha). After that, there is nothing left, nothing to be done. Someone wants to earn wealth, someone wants to earn merit (puNya), someone wants to fulfil his desires (vAsanA), and someone else wants to enjoy pleasures of heaven (svarga), and someone wants to enjoy the comfort (sukh) of liberation (mukti). But, behind all these, doership (kartA bhAva) continues to remain – ‘I have to do something; without my effort, nothing will happen’.

Ashtavakra says – ‘one who has got over (bhUl) all the notions of done and not done – treating all equally; who has attained such a simple state of mind of acceptance – whether something happens or not; who has developed indifference towards everything; who has no aspiration even if liberation awaits him; who is not concerned even about invitation from heaven; who could not be tempted by any desire whatsoever – such a person is free (mukta); he has attained liberation (mOksha)’. (Translator’s note – this is a very complicated sentence – simplified for the sake of readability.)

 

viraktO vishayadvEshTA rAgI vishayalOlupaH |

grahamOkshavihInastu na viraktO na rAgavAn || 16 : 6 || 151 ||

‘One who abhors (dvEshI) sense objects (vishaya), is unattached (virakta); one who covets (lObhI) them (sense objects), is attached (rAgI); one who neither accepts (grahaNa) or rejects (gives up) (tyAga), is neither unattached nor attached.’

One who has become free (mukta) of even duty (dharma), wealth (artha), enjoyments (kAma) and liberation (mOksha), and thus attained peace (SAnta), he is dispassionate (vItarAga). One has to understand three words – one - enjoyer (bhOgI), two – ascetic (yOgI) and three – one who is beyond both. One is attached (Asakta), another is unattached (virakta), and the other is beyond both.

viraktO vishya dvEshTA - one who is unattached (virakta), has developed contempt (ghRNA) towards sense objects. rAgI vishaya lOlupaH – one who is attached (rAgI), who enjoys (bhOgI) sense objects – he is covetous (lOlupa) (of sense objects). grahamOkshavihInastu na viraktO na rAgavAn | - But, the supreme state (daSA) is that, wherein neither there is attachment (rAga) nor detachment (contempt) (virAga); neither there is love (prEm) nor contempt (ghRNA) for sense objects (vastu); it (supreme state) is the state (avasthA) of dispassion (vItarAga); it is the supreme state of enlightenment (paramahaMsa); it is the supreme (parama) state of total absorption (samAdhi).

  Let us understand this – someone has fascination (mOha) for wealth; he is mad after wealth; he keeps accumulating it, not thinking, as to why he is accumulating, and what will happen (what to do) with it; he does not even worry about these things; he is just accumulating – it is an insanity (pAgalpan). Then, one day, he wakes up; he feels - ‘I have wasted (ruined) my life; I did not achieve anything through this; wealth has just been accumulated, and I have remained just a pauper (nirdhan)’. He runs away, giving up wealth. Now he has adopted different path (direction) (diSA). Now, if someone places a coin in his hand, he shouts, and sheds it, as if it were a scorpion (bicchu); now, he does not even look at money; he says – ‘wealth is a sin; save yourself from woman (kAmini) and gold (kAncan); run away from them’. Now, he has begun another race (dauD); he has become unattached (virakta) (Asakta); his loving association with wealth, has turned into hatred (contempt) (ghRNA); but the association (sambandha) (with wealth) remains.

Hatred (contempt) (ghRNA) also has association (sambandh), as love has (association). With whomsoever you are friendly, you are associated (joined) with him. With whomsoever, you have enmity, you are associated with him too. Ashtavakra says – both these are bondages. Someone is bound with sin, and another with merit (puNya), but both are bound. One is chained with iron chain, and the other with golden chain – but both are chained. Also remember this – sometimes, golden chain proves to be more dangerous, because, everyone wants to be rid of iron chain, but does not want to be rid of golden chain – golden chain seems like an ornament; he would like to take care of it. If the prison is dirty, we want to get out of it; but, if the prison is clean, neat and tidy, decorated and beautiful, then, who would like to get out? What is the use of getting out? Where else to go? It is, indeed, better here.’

Sin binds, but, merit binds more strongly; enjoyments bind, but even asceticism (yOga) binds. Ashtavakra says – ‘one who has surmounted (overcome) (distinguished himself from) (vilakshaN) both unattachment (contempt) (virakta) and attachment (sarakta), he is an attained (accomplished) (upalabdha) person, he is dispassionate (vItarAga). ‘rAga’ means ‘colour’; ‘rAgI’ means – one who is dyed (rang) in the colours of senses (indriya). ‘virAga’ means – one who is dyed in the opposite colours of senses – who is averse (anti) (ulTA) (to senses). One who is attached (rAgI) is standing on his feet; one who is unattached is standing on his head – standing opposite; but the race is on. One runs after a woman, and the other is running away from woman; but the race is on.

That dispassionate person (vItarAga) who has distinguished himself from unattachment (contempt) (virakta) and attachment (sarakta), has indeed experienced the Truth (satya). For such experience of Truth, there is no need for scriptures (SAstra); there is no question of asking anyone. This Truth is your asset (sampadA) – you already possess it. Your search of scriptures (for this) is waste of time.

Mulla Nasruddin returned home after a tour (yAtrA). His wife asked him – ‘how was the journey (safar)’. Mulla said – ‘there were a lot of difficulties in the journey; I got upper berth in the train; as I had stomach problem, I had to get down frequently’. His wife asked – ‘why did you not change berth with the person in lower berth?’ He said – ‘I thought of it; but there were none in the lower berth; whom to ask?’

Some people are always eager to ask – ask anyone; if there is none, it becomes very difficult (for them), as if there is no inner wisdom. They may search in the scriptures, but no urge arises (in them) to search themselves. Whatever is there, that is inside oneself. Whatever is found in the scriptures, also came out from there only, for those who searched themselves. This Gita of Krishna did not come by reading some other Veda – it has come out of the experience of Krishna himself. This does not mean that reading Veda is useless; it only means – read the Vedas as a literature (sAhitya); Upanishads are wonderful literature; Quran and Bible are unique books – read them; but, do not come under the illusion that Truth can be attained by reading them. By reading them, it is enough if one develops thirst (to attain Truth); it is enough if urge for searching out the Truth becomes stronger (balavat).

Attend preachings (satsang) of true preceptors (sadguru). But, you will not attain Truth with (from) that; your eagerness, to search for the Truth, could be aroused, could become pronounced, could be kindled, by being in the company of sadguru. But, the Truth can be found only inside (bhItar). Sadguru is one who reaches you to your inside. Scripture is one which unites you with yourself.

‘One who abhors (dvEshI) sense objects (vishaya), is unattached (virakta); one who covets (lObhI) them (sense objects), is attached (rAgI); but, one who neither accepts (grahaNa) or rejects (gives up) (tyAga), is neither unattached nor attached (rAgavAn).’ That is the attainment of Truth; that is dispassion (vItarAga). Ponder (manan) well over these discourses (pravacan); pay attention (dhyAna). The essence (sAr) of these statements, can be found in the following statement (couplet) (dOhA) of Kabir –

जाको राखे साइयां, मार सके न कोय।

बाल न बांका कर सके जो जग वैरी होय।।

Leave everything to paramAtmA – jAkO rAkhE sAyiyAn. Even when you do not leave it to Him, he is still your caretaker (rakhvAlA); when you leave it to Him, he is the caretaker. The difference is only this – if you leave it to Him, your worries will be over. Do not even wink your eyes, on your own; do not secure (surakshA) yourself; do not make any arrangements (AyOjan); you do whatever He makes you do. It does not mean that you lie down, under a blanket. If he asks you lie down so, then do it; do not do it on your own.

You may ask – ‘then, what am I supposed to do?’ People come to me; they say – ‘I have understood Ashtavakra; therefore, there is nothing to do’. If you have understood, then there is a lot to do – it is the doer (kartA) who has nothing to do. If you have not understood, and, ask – ‘now, there is nothing to do; can I take rest? What is the use of meditation etc’, then you are escaping from action, and you will become lazy (idle) (AlasI).

This Sutra is meant for the foremost (of idlers); this is meant for those who say – ‘now we are not doer (any longer)’. When you are no longer a doer, paramAtmA would get a lot of things done by you. Then, the fun (mazA), the delight (ras) is something different. Then, doing (action) (karnA) becomes a festivity (utsava), a dance (nRtya). Then action is like, what Kabir says – ‘I am a piece (pOngarI) of bamboo (bAns); when you sing a song, it comes out, as my song; if you are quiet, then quietude (cuppI) prevails; I am a piece of bamboo – just a piece; whatever you might make me do.’ (Translator’s note – this Kabir Doha is not readily traceable – only a few words are found.)

This is what Krishna makes Arjuna, to understand, in Gita – ‘become a piece of bamboo – just an efficient cause (instrument) (nimitta)’. But Arjuna wants to give up action and go off to forest – he wants to become idle. But, Krishna says – ‘become the foremost of idlers – give up the doership (kartA bhAva) and whatever paramAtmA makes you do, let it happen. He brought you to the battle field; if he wants, that you should fight, then so be it. Even if you would not do it (fight), someone else would. If you would not kill, then someone else would. If your hands do not take up the bow (gANDIva), then someone else would take up the bow. Do not run away by giving up action; just don’t be a doer. The moment doership is gone, then the life becomes healthy (self-abiding) (svastha); it becomes peaceful (SAnta).

 

Hari OM Tatsat.