Pravachan 47 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 27 Nov 1976

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/LHg14

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-47/

(Pravachan No 46 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 |

hEyOpAdEyatA tAvat saMsAraviTapAMkuraH |

spRhA jIvati yAvadvai nirvicAradaSAspadam || 16 : 7 || 152 ||

 

pravRttau jAyatE rAgO nivRttau dvEsha Eva hi |

nirdvandvO bAlavaddhImAnEvamEva vyavasthitaH || 16 : 8 || 153 ||

 

hAtumicchati saMsAraM rAgI duHkhajihAsayA |

vItarAgO hi nirduHkhastasminnapi na khidyati || 16 : 9 || 154 ||

 

yasyAbhimAnO mOkshE(a)pi dEhE(a)pi mamatA tathA |

na ca jnAnI na vA yOgI kEvalaM duHkhabhAgasau || 16 : 10 || 155 ||

 

harO yadyupadEshTA tE hariH kamalajO(a)pi vA |

tathApi na tava svAsthyaM sarvavismaraNAdRtE || 16 : 11 || 156 ||

 

अष्टावक्र उवाच ।

हेयोपादेयता तावत् संसारविटपांकुरः ।

स्पृहा जीवति यावद्वै निर्विचारदशास्पदम् ।। 16 : 7 ।। 152 ||

 

प्रवृत्तौ जायते रागो निवृत्तौ द्वेष एव हि ।

निर्द्वन्द्वो बालवद्धीमानेवमेव व्यवस्थितः ।। 16 : 8 ।। 153 ||

 

हातुमिच्छति संसारं रागी दुःखजिहासया ।

वीतरागो हि निर्दुःखस्तस्मिन्नपि न खिद्यति ।। 16 : 9 ।। 154 ||

 

यस्याभिमानो मोक्षेऽपि देहेऽपि ममता तथा ।

न च ज्ञानी न वा योगी केवलं दुःखभागसौ ।। 16 : 10 ।। 155 ||

 

हरो यद्युपदेष्टा ते हरिः कमलजोऽपि वा ।

तथापि न तव स्वास्थ्यं सर्वविस्मरणादृते ।। 16 : 11 ।। 156 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 5 Slokas are given as Chapter 16 (7 – 11); but, according to the transcript of the Pravachan, all these are given sequentially (152 – 156) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

ashTAvakra uvAca |

hEyOpAdEyatA tAvat saMsAraviTapAMkuraH |

spRhA jIvati yAvadvai nirvicAradaSAspadam || 16 : 7 || 152 ||

‘Till craving (tRshNA) endures (jIvita), which is the state (daSA) of indiscrimination (avivEka), (notions of) rejection (hEya) and acceptance (upAdEya) - giving up (tyAga) and getting (grahaNa) - which are the sprouts (ankura) of the World (saMsAra) tree (vRksha) also endure.’

Craving (tRshNA) is the basic (mUl) foundation (bhitti) of man’s complications (uljhan). If we understand craving properly, meanings of all the religions (dharma) are also understood; the cause (kAraNa) for all griefs (dukh) are also understood. For one, who has understood the cause of all griefs, it does not take even a moment (kshaNa) to become free (mukta) of grief. We are not able to become grief free, only because we do not understand its (grief’s) cause. As we do not understand the cause (of grief), we keep adopting thousands of methods (upAya) (to overcome grief), and keep on increasing grief; we are shooting arrow in the dark, and there is no scope (sambhava) for hitting the target (niSAnA); we need light (illumination) (rOSanI); through illumination, we immediately come to understand the cause (of grief). Keep this in mind.

If we have any disease (bImArI) in the body, first, we worry about diagnosis (nidAna); if it is diagnosed, half of the treatment (ilAj) is over. If diagnosis is wrong, then it is dangerous to do treatment (based on wrong diagnosis); do not carry out treatment, at all. It is so, because, medicines can benefit, and also cause harm (nuksAn). The very same medicines which benefit us, can also cause harm. If the diagnosis is not correct, if the disease is not understood, then, treatment could be costlier than the disease itself. Probably, one could overcome disease, even without doing anything, through natural (prAkRtik) process; but, if wrong medication enters the body, one will not be able to get rid of the disease. That is why we think of diagnosis first.

In regard to body, it is true that if diagnosis is correct, then fifty percent treatment is over. But, there is something wonderful about the mind; there, diagnosis itself is hundred percent treatment. In case of body, it is fifty percent, but, in case of mind, it is hundred percent. It is so, because, diseases of mind are that of delusion (bhrAnti). For example, if someone counts two plus two is five, then complete arithmetic is wrong. Diseases of mind are not, in fact, diseases at all; they are delusions, mistakes (bhUl). If it is understood that two plus two is four, then the delusion vanishes immediately.

Diseases of mind are like, someone perceiving water body, in a desert – it is a deception. It (deception) has arisen out of your thirst. It is a dream, seen due to (by) your thirst. You were so thirsty, that you believed so (it to be a water body). You were so panicky for water that, when you saw some support, you started imagining. It is said – ‘a hungry person, seeing the full moon, perceives it as Roti floating in the sky’. Hunger gets projected (extrapolated) (prakshEpit). All the diseases of mind are projections. There is basis (AdhAr) for bodily diseases; but, diseases of mind are baseless (nirAdhAr). Once, the arithmetic (gaNit) is properly understood, one would not ask – ‘what is the solution?’ Similarly, after diagnosis of the disease of mind, one need not ask – ‘now, what is the medicine?’ Diagnosis itself is the medicine. (Translator’s note – The last sentence is very cumbersome to translate, as spoken.)

There is a famous saying of Socrates – ‘Knowledge itself is freedom (mukti)’. There is a famous declaration of Jesus – ‘Ye shall know the Truth, and the Truth shall make you free’. After knowing the Truth, you need not have to adopt some method, to become free. Immediately on knowing the Truth, freedom is attained. That is why, Mahavir said this much – ‘if one properly hears the words of knower of Truth, he becomes liberated, through hearing (SravaNa) itself.’ That is why, the name of a Thirtha, is Sravak. Sravak is one who becomes free, just by hearing. One who could not become free by hearing, who has to make effort, is a Sadhu. In my opinion, the position (sthiti) of Sadhu is below that of Sravak – not above. One who could not become free by hearing, who has to put in effort, his wisdom (bOdha) is not that profound (pragAD); he could not understand by hearing; he had to do something to understand; his understanding is not that deep; had it (understanding) been deep, he would have understood, just by hearing. If his understanding is deep, he would have understood, by seeing Mahavir - just seeing would have been sufficient. If he opens his eyes and sees Mahavir, or Buddha or Krishna, what else remains? If one, just opens his eyes, everything becomes clear.

The first Sutra is - ‘Till the time craving (tRshNA) endures, which is the state (daSA) of indiscrimination (avivEka), (notions of) rejection (hEya) and acceptance (upAdEya) – giving up (tyAga) and getting (grahaNa) - which are the sprouts (ankura) of the World tree, also endure.’

You cannot get out (chUT) of the World (samsAra), till there is craving – craving is verily the World. It is funny that, people want to get out of the World, without understanding. Craving is the reason behind their desire to get out of the World – eagerness for the comfort (sukh) of heaven, belief in the bliss of liberation, attaining the state of intense peace of samAdhi. All these are cravings. People come to me, saying – ‘I want to become peaceful; tell me some method (rule) for meditation, so that I can become peaceful’. I tell them – ‘if you want to become peaceful, then, know what craving is. You will not be able to become peaceful, through the method of meditation, because, you have come asking about the method of meditation, because of craving only. I want to become peaceful – this greed (lObha) has brought you here. How will you be able to meditate, when it is caused by greed? Absence of craving is, indeed, meditation. Then, there is no need for meditation – meditation happens by itself. Whatever is ‘done’, is not meditation; whatever ‘happens’, is meditation. Then, there is no craving; waves of mind become quiet all by themselves.’

Assume that, due to wind swell (jhakOrA), or gust (jhOnkA) of wind, waves arise on the surface (chAtI) of the lake; if you make effort to quell waves one by one, you would become insane. If wind stops, there would be no need to quieten the waves; as soon as the wind stops, the waves would become quiet, by themselves. But, the fun is that, we are not able to see the wind. We forget about that, which we cannot see. Similarly, craving also is not seen – it is like wind; it is very intense (gahan), but not visible (adRSya); you cannot get hold of it.

When you see a storm of waves on the surface of the lake, you wonder as to how these can be quietened. But the underlying (mUl) cause is not visible. Now, you begin to quieten the waves one by one – sing lullaby, coax them, chant spells (mantra) – Ram Ram or Allah Allah or Namokar; check whether these have any effect or not. Waves are not going to be quietened by your chanting. Waves are not arising due to lack of chanting. If, indeed, they arise due to lack of chanting, then they would become quiet, immediately on listening to chant. Waves have risen because there is an invisible wind blowing on the surface of the lake – this wind is shaking them. Water is not some stone – there are no waves on the surface of stone; they arise on the surface of water. Water is fluid (taral), it undulates (tarangit); even invisible gust of wind shakes it. (Translator’s note – Namokar is a Jain Mantra.)

Waves, arising in your mind, are caused by the wind of craving (tRshNA). There are many people who want to quieten their minds – they want to quieten thoughts (vicAr) one by one. Someone has angry thoughts; he asks – ‘how to become quiet?’ In someone else’s mind, thoughts of sex desire (kAma-vAsanA) arise; he asks – ‘how to become quiet?’ Some other has greed (lObha); yet another has fascination (mOha). They are busy quietening all of them. One cannot become quiet in this way. The possibility is that, whether they become free of these (thoughts) or not, they would surely become deranged (vikshipta).

In my opinion, Worldly (sAmsArik) people are more peaceful, than the so called religious (dhArmik) persons. Therefore, listen to my words carefully and, then go and see your saints – ascetics (sAdhu-sanyAsi). You might, probably, find more peaceful people in the market place (bAzAr), but your saints – ascetics are not peaceful. It is so, because, there is only one disquiet (aSAnti), for people of market place – the World (samsAr) wave is flowing over them. But, in case of those, sitting in the temples and hermitages (ASram), those saints, those great souls (mahAtmA), one more disquiet is riding over them – craving to become quiet, to attain liberation (mOksha) has (have) awakened in them.

Worldly people (sAmsArik) are racing after such things, which are obtainable through efforts. But, those whom you call religious (dhArmik), are racing after such things, which cannot be obtained through pursuit – pursuit itself is an obstacle; it is obtainable only by stopping (ceasing pursuit) (ruk). If you properly pursue for wealth, you might get it; there is no problem. If it (wealth) could be obtained by those who are dullards (buddhu) than you, why wouldn’t you? If you endevour (mehnat) diligently, you can be successful in the World; Alexander could become (successful), then why not you? If you just keep on racing like mad (pAgal), you will get at least something; you can have enough bank balance; you could also construct somewhat big house.

But, paramAtmA is not reached by racing; Truth is not reached by racing. Peace is not attained by racing. It is so, because, racing itself is disquieting. Understand this – race itself is disquieting. When somebody stops racing, craving is quietened – craving is indeed the race.

Craving means that comfort (sukh) is somewhere else – not here, not now - it (comfort) is there tomorrow, day after, in the next birth, in heaven. Comfort is somewhere else – this notion (dhAraNA) is indeed craving (tRshNA). If it is not here, and if it is somewhere else, then one has to race somewhere; it is not here; therefore, by keeping quiet, what will happen? Pursue it, race for it, scramble for it, strain for it; if you do not race, you will fail; sacrifice today for the sake of tomorrow, for the sake of future; (consider that) today does not exist. You cannot become happy (sukhI) as whatever you are; therefore, try to become something else; do something, so that, you have more wealth, bigger house, status, so that you earn merit (puNya), so that you have character, morality (SIl), and meditation (dhyAn).

Craving means – you are not happy, the way you are. Giving up craving means only this – becoming blissful (Anandit), here and now, the way you are; giving up craving means (practising the) art (kalA) of being blissful, now. You know about the ambition (vAsanA) of being blissful some time (kabhI) – not now. How is it possible, now? The entire declaration of Ashtavakra is this; this is a revolutionary proclamation (udghOshaNA) that you can attain bliss, the way you are, because, bliss is your nature (svabhAva). You have not lost it even for a moment; you have not become aware (smRta) of it; these waves can quieten just now – and here. The vitality (prANa) of waves is in the invisible wind – it is in that invisible wind, blowing on the surface (of the mind-lake).

What kind of invisible wind is blowing, over your chest (chAtI)? You are trembling (kamp) due to that. That wind needs to stop. You are making the wind blow; you are infusing it vitality (prANa); you are giving it motion (gati). Craving means unhappiness (asantOsha), discontent (atRpti); it means future (bhavishya), not present (vartamAna). Craving bids farewell (vidA) from the life of one, from whose life, future has taken leave. Craving needs future, in order to grow (flourish) (phail).

See this truth (satya). What I say is not a doctrine (siddhAnta) – it is straight (sIdhA) fact (tathya). Future has no existence (astitva); how can that, which has not come, exist? When it comes, then it will be (exist). It will be, when it will be; just now, it is not there. The past (atIta) has gone, the future has not come; that short moment (kshaNa) of present (vartamAna) which lies between these two - that is what existing (astitvavAn). Everything, other than that, is only an imagination (kalpanA). The past is memory (smRti), and the future is a dream (sapnA). That short duration (moment) of present, which is (called) now – this moment, a short glimpse (jharOkhA) of which opens up – that, indeed, ‘is’ (existing). You become absorbed (tallIn) in that; get dipped into it; that dip (plunge) (DubkI) becomes plunge in(to) paramAtmA. You become peaceful, without doing anything, as a form of grace (bestowal) (prasAda).

I became peaceful in the same way, as I am telling you. You also can become peaceful. But, do not have any ambitions about future. Because of such ambitions about future, stress (tanAv) arises, it creates strain (khincAv). You are unhappy today, and the hopes of tomorrow, creates strain. Tomorrow, when it comes, it will also come similar to today. Tomorrow never comes. Whenever it (tomorrow) comes, it is only today. You have learnt a wrong habit – to be unhappy today; you will always remain unhappy, because, whenever it (tomorrow) comes, it will be today only. Your association – relation - with today, has gone wrong – it is an association with unhappiness. Tomorrow is that, which never comes, and you want to be happy tomorrow. Whatever comes, that is only today; and, today, you are practising (abhyAs) to be unhappy.

Craving means – to be in tomorrow, to be in future – not to be in what ‘is’ (present), but, to be somewhere else. Then, you are bound to be unhappy. (Consequently), the strain, the discomfort, the waves that arise, will pierce (chEd) your vitality (prANa). Then, is it any wonder, if music and dance vanish from your life? Then, is it any wonder, if you do not have tranquility (SAnti) in your look (eyes), and, if the paramAtmA’s sitar does not play in your heart? Then, is it any wonder, if all your association is lost, with the grand festivity (mahOtsava) that is going on, in every vein, in every pore of your body, in the heart’s every beat? Is it any wonder, if the trace of it (grand festivity) is lost?

Trees are happy, now (abhI) – this very moment; the birds are singing, now – they have not postponed (sthagit) it for tomorrow. The Sun is shining, now – it does not shine tomorrow. The space (AkASa) is spread out (phailA), now; there is no trace of tomorrow’s space. The entire Universe – other than man – is (exists), now; but, man is (in now) sometimes (occasionally), and sometimes, somewhere else. In this stress (tanAv) between now and sometime, is craving.

Craving brings disquiet (aSAnti), and, the more craving is, disquiet too, is in the same proportion. That is why, I say – Worldly person’s (sAmsArik) disquiet is not more than that of religious (dhArmik) person – it is, indeed, less. His (Worldly person) craving is for small things, petty things; to purchase a car – is it some big craving? He might be, somewhat, disquiet. To construct a bigger house – is it something great? So many huge houses are constructed; they are made and unmade; nothing special about it. These cravings are very petty – fleeting (kshaNa-bhangur). The stress from these cravings would not be huge. But, for someone, who wants to attain (go for) liberation (mOksha jAnA), the craving is very difficult (kaThin) (to achieve). Have you seen anyone attaining liberation? You might have seen people - constructing houses, conquering the World, and investing huge sums. But have you ever seen anyone attaining (going for) liberation? In fact, the language (usage) ‘attaining (going for) liberation’ (mOksha jAnA) itself is the language of ignorant (ajnAnI). Ashtavakra says – The Self (AtmA) does not come or go anywhere; what kind of going? And, go where?

Someone said to Ramana (Maharshi), at the time of his death – ‘now, you are going?’ He opened his eyes, and said – ‘where can I go? What kind of coming and going?’ Then, he closed his eyes. It is not known whether the listeners understood or not. What kind of coming and going? There is no coming and going. Does space come or go anywhere? Ashtavakra says – ‘when you bring a clay pot, the clay pot comes and goes; does the space inside the clay pot also come and go? You move, but does your Self also move? The World moves, but paramAtmA stays (ThahrA). He is the axle (kIl) of the wheel of the World. Everything keeps moving, but paramAtmA stays. No one goes for (attains) liberation; it is an experience (anubhava) of the fact - ‘liberation is where (wherever) I am; liberation is howsoever I am’.

Strange notions (dhAraNA) have been taught to you by people, and those who taught you, are those who are eager for cravings (tRshNAtur). Surely, they have taught you lessons in craving. As it is, you were insane, and they have decorated your insanity; they also have given definitions and interpretations for those cravings. You were mad after wealth; they said – ‘why are you after this wealth? Secure supreme wealth!’ But the language of ‘getting’ continues. You were running after women; they said – ‘what is there in these women? If not today, tomorrow they will dry up and remain as bone-skeleton (asthi-panjar)’.

Mulla Nasruddin was in love with a woman. She said – ‘before marriage, I want to ask you one thing. Now I am young and beautiful; but when I would be in the forties, my cheeks would have flattened (picak), my hair would start becoming white and my face would begin to have wrinkles (jhurri), and I would be becoming old. Would you still love me?’ Mulla said – ‘dear, do you intend to become like that, by forties? Then, forget about it. Why should I get into this problem at all? If you have such intentions for the forties – to have wrinkles in the face, to make your hair white, and flatten your cheeks, then excuse me. It is nice that you told me before marriage; otherwise, if I get involved, there will be problems. Just forget it.’

What do your religious people tell you? He says – ‘why are you after these bone-skeletons? In the heaven, there are nymphs (apsarA); they have body of gold; search for them. You are after position. These Delhis are made and marred; do not get into this problem. Above, there is greater Delhi; if you reach there, it is forever. This Delhi is not trust-worthy; you might be in the seat today, and tomorrow, you could be down. One who climbs on the seat, also falls. What is the use of reaching Delhi? One more grave would be ready at Raj Ghat. What is the end result? There is another Delhi, above – Supreme State (parama pada); reach there.’ All these talk are about expanding your craving. You are being told to leave off ephemeral (kshaNa-bangur) and search for eternal (SASvat). But, the matter is same, language is same, race is same, craving is same. There will be a great storm on your chest (surface) (chAtI) and huge waves would arise. You would become more disquiet.

When some saint-ascetics (sAdhu-sanyAsI) come to me, I find them more shaky (kamp) and troubled (parESAn) than Worldly people, because, you are in search of what is possible (Sakya), but they (saint-ascetics) are in search of impossible (aSakya). You are after what is probable (sambhava), and they are after what is improbable (asambhava). You might get what you want – there are thousands of proofs (pramANa) for it; but there is no proof of anyone getting what they are after. Whoever has seen anyone going for mOksha? No one has ever gone for mOksha.

Mahavir became free (liberated) – he did not go for mOksha. Mahavir did not go for mOksha – he became aware (jAnA) that he is free; he recognised that he is free - at this very moment, in the present (moment) (vartamAna); being immersed in this existence (astitva), he realised, as to what a fool he was - searching for that which he already had (milA). When Buddha attained wisdom (jnAna), someone asked him – ‘what did you get?’ He said – ‘don’t ask me, at all, because, whatever I got, that I already had; I had forgotten – it was oblivion (vismaraNa); I did not remember. It was already in my possession (pocket) (jEb), but I did not remember.’

It is just an oblivion – nothing to get; it is already gotten. Whether you are aware of it or not - mOksha is your nature (svabhAva); whether you know it or not – you are the Supreme Lord (paramESvara), you are paramAtmA. Because of craving, there is hindrance (bAdhA). If you stop (ruk), it would be gotten by itself. You keep running, but one is never able to meet with oneself (apnA); meeting with everyone else is possible, but you keep missing yourself.

hEyOpAdEyatA tAvat saMsAraviTapAMkuraH | The seed of World (samsAr) is in craving. Wherever craving is, naturally, choice (cunAv) arises – what to do and what not to do – so that craving can be fulfilled. Naturally, differentiation (distinction) (bhEda) arises - to adopt that path, to reach future destination (manzil), and not to go, where one gets lost – so that craving can be fulfilled. But, there is no such path here – Ashtavakra is not proposing (prastAvit) any path at all. He says – ‘you just open your inner eyes – wherever you are, you are at the destination only’.

Rinzai, a Zen fakir, was resting on the side of a road, below a mountain, on whose top, there was a place of pilgrimage. He was there for many years. Travellers, going on pilgrimage, began to recognise him, as he was lying under the same tree, for many years. People asked him – ‘Rinzai, why don’t you go to the top of the mountain, for pilgrimage?’ He would smile and say – ‘I also came for pilgrimage only, but, sitting underneath this bush, I realised that the place of pilgrimage is inside; therefore, I stopped here itself; now, there is nowhere to go’. But, people pitied him, thinking that he is unable to climb the mountain, and, therefore, he had become fakir. They would say – ‘we will take you there; shall we arrange a sedan chair (DOli) for carrying you, or shall we take you on our shoulders?’ Rinzai was a nice person; he would say – ‘no, you go wherever you want. I am already there, where you are going. Even after going there, you will never be able to reach there. If you also want reach there, return back and sit down here’.

Place of pilgrimage (tIrtha) is inside; the Truth is inside, because, Truth is one’s nature (svabhAva). No matter, how many times, this is repeated, it is not enough, because the meaning of craving is – Truth has not been got, it is to be got. The declaration of those who got the Truth is – Truth is your nature; it is not to be got; it is already gotten. Just recognition of this is enough.

spRhA jIvati yAvadvai nirvicAradaSAspadam | - Till the time craving is there, till desire (spRhA) is there, till tendencies (past impressions) (vAsanA) are there, discrimination (vivEka) does not arise in man, wisdom (bOdha) does not arise; a state of indiscrimination (avivEka) remains. Understand the meaning of ‘indiscrimination’ (avivEka). It means, a wavering (cancal) mind, shaky (AndOlit) mind, a mind, full of (thought) waves – lake, full of waves and ripples. State of wavering is indiscrimination. Unwavering state, where the waves have subsided, where waves have become quiet, where there is no wind, where wind has subsided, where the lake has become like a mirror (darpaN), that is the state of wisdom – the state of Buddha-hood (buddhatva). Buddha said – ‘the day you become like a mirror, unshaken, then, whatever ‘is’, that will sparkle (jhalak) in you; then, whatever ‘is’, that will become apparent (pratIti) to you. Now you are so shaky, that whatever ‘is’, that does not come to grip (pakaD) – you get hold of something, for something else.

Think of it this way – a man is running, carrying a camera, and taking pictures; when you see, after the picture is made (from the negative), you won’t be able to make out anything, it will be very confusing – similar is our condition (daSA). We are trying to see the World, while on the run, while racing. Halt, stop; do not run. Stop, such that, everything comes to halt, for a moment, that all the motions cease; let a moment of motionlessness come. That very moment, you will be able to perceive.

The definition of World (sansAr) is – seeing (beholding) paramAtmA while on the run; stopping and seeing the World is, indeed, paramAtmA. If proper picture is made, it is paramAtmA; if a wrong (blurred) picture is made, then it is the World. World and paramAtmA are not two (different). World is, indeed, paramAtmA, and paramAtmA is the World. These are two perspectives (Dang) of seeing. One is, seeing while running after one’s cravings – then, he is not able to see properly; there is no leisure or method, opportunity (to see properly). The other is, seeing after becoming calm, seeing sitting down under the tree of awakening (peepal tree) (bOdhi-vRksha), seeing while one is totally at rest.

You might have seen the image (pratimA) of Buddha, images of Thirthankaras (those who attained Jain-hood – jInatva). Have you ever seen any image in a moving condition? Someone is sitting, and someone is standing. But, one thing is sure – all are stopped. Go to Jain Temple, Buddhists Temple, and search; all are halted, stopped. In that very stoppage (ThahrAv) is the experience of Truth.  

 

pravRttau jAyatE rAgO nivRttau dvEsha Eva hi |

nirdvandvO bAlavaddhImAnEvamEva vyavasthitaH || 16 : 8 || 153 ||

‘Attachment (rAga) arises in activity (pravRtti), and hatred (dvEsha) arises in abstention (inactivity) (nivRtti); therefore, a wise (buddhimAn) person, remains like a child - as is where is, devoid of duality (dvandva)’.

Listen to these wonderful words. If there is craving in your mind, then two things would arise – yAvat spRhA yAvat nirvicAra daSAspadam | - When one’s mind is wavering, he loses his state of wisdom – he is filled with intense darkness (andhakAr).  That which ‘is’, becomes invisible; one’s eyes are not very clear (suspashTa), their clarity has been lost; eyes have lost their virginity (purity) (kumvArApan); eyes have become polluted (dUshit); one is wearing eye-glasses (caSmA) of distortion (vikRti); one’s eyes do not show that, which indeed, ‘is’ – it shows what you want to see; or, because of one’s running, distortions are seen, shadows (chAyA) are seen. Truth is not seen; there are only reflections (parchAyi). There is no scope for perceiving the Truth amidst these reflections. Clamour (SOrgul) arises, but music (sangIt) is lost. Have you seen much difference between clamour and music? Only this much difference - there is no system (vyavasthA) in clamour, but music is systematic. If clamour becomes systematic, it becomes music; if the system in music is disturbed, it becomes clamour. The meaning of music is – notes (svara) are rhythmic (laya-baddha), there is a harmony (sAmanjasya), coherence (samavEtatA). If all the notes are chaotic (anargal), disharmonious (asangat) – if the notes are antagonistic (viparIta) to each other, if there is a duel (dvandva) (between notes), if there is a cacophony (kOlAhal), music cannot arise; it would be a head-ache; it would be insanity – maddening.

paramAtmA is the quest (khOj) for music in the midst of clamour of the Universe (jagat); knowing Him, who is the harmony (samasvara) amidst all this (clamour), who is that single note (svara) pervading (vyApta) all the notes.

yAvat spRhA yAvat nirvicAra daSAspadam | - Wherever and whenever there is craving, there will be indiscrimination (avivEka) also. tAvat jIvati ca hEyOpAdEyatA saMsAraviTapAMkuraH | Till there remains the original seed (mUl-bIj) of the World – wherefrom sprouts (ankur) arise – the intellect (buddhi), that differentiates (bhEd) as right and wrong, will also remain.

This is the difference between morality (nIti) and dharma; morality says – this is right, and this is wrong; but, dharma says – whatever ‘is’, so it is – neither anything is wrong nor right. Often, by assuming an ethical (moral) (naitik) person to be dhArmik, you commit a great folly. Ethical person is noble (sajjan), but not a saint (sant). Noble means – whatever is right, it is right, and he does that. The meaning of saint is, that person for whom, there is nothing which is right or wrong; whatever happens, he lets it happen; he has nothing to do. Noble is a doer (actor) (kartA), and a saint is a non-doer (non-actor) (akartA). Often, we mistake a noble to be a saint. Therefore, you start calling noble as a mahAtmA. mahAtmA is something else, that is very great. (Translator’s note – it is very difficult to translate the words ‘dharma’, ‘dhArmik’ and ‘mahAtmA’. As these words are commonly understood, I have not translated them.)

A Western thinker (vicArak) Lanza del Vasto (Italian philosopher) came to East, in quest of preceptor (guru). He had heard of Ramana (Maharshi); he went there. But, there, it did not appeal to him. He has written in his memoirs (samsmaraNa) – ‘I went there, but nothing appealed to me there, because, I could not (know how to) differentiate between, what is good and what is bad, what should happen, and what should not happen’. He asked Ramana – ‘what shall I do and not do?’ Ramana said – ‘listen, do not get into ‘doing’; become a witness (sAkshI)’. Then, again and again, he asked – ‘please guide me in the right direction, so that I can build my character (caritra), so that I can develop my auspicious (Subha) leanings (vRtti), because one can never reach paramAtmA without auspicious conditions.’ Ramana told him – ‘leave aside all the talk of paramAtmA. You have already reached there. Auspicious and inauspicious also are there; everything is there, because even inauspicious cannot happen without Him, so also auspicious. He is situated in bad also. He is there in Ravana also, as well as in Ram. You become witness, and give up doership.’ He has written – ‘he (Ramana) appeared to be a good (bhalA) person, but I was not impressed (jam)’.

From there, he went to Wardha; there, Mahatma Gandhi impressed him. He has written – ‘he (Gandhi) speaks each and every word, like a preceptor - do not drink tea, do not smoke cigarette; when to get up, when to sit down; what clothes to wear and what not; how to eat food and how not; he talked even about petty things – from chutney to Brahman – all kinds of thoughts. Have neem chutney, so that your sense of taste (svAd) dies. It appealed to me. Do not take tasty food – give up taste; do not derive pleasure (sukh) from anything. Take food without salt. If you find any taste even in that, then mix neem chutney in it. It appealed to me.’ He considered Gandhi as his preceptor.

He chose Gandhi as his preceptor, instead of Ramana! Do not be surprised – probably, you also would do same. It is not that, only Lanza del Vasto did so – your mind’s understanding also is this much only. You also would not be able to understand Ramana. In how many houses, picture of Ramana is there? In how many houses, picture of Gandhi is displayed? In every house, in every office, there is picture of Gandhi Mahatma. You might be surprised to know that, someone displayed the picture of Gandhi behind the place where Ramana sits. Ramana saw this, but he did not say anything. He said – ‘let it remain’. Gandhi’s picture behind Ramana’s seat! We are able to recognise noble people; they speak our language. You have taste in food, but they speak the language of distaste (viras) – one understands it immediately. You have taste in women, but they speak about abstinence (brahmacarya) – it is understood immediately. You hold on to wealth; they speak about giving it up – it is understood immediately. The language is same – there is no difference. There is no difference between your language and that of a noble person. Yours is the language of wicked (durjan), and theirs is that of nobility. You are going here – he goes in the opposite direction; but the path is same. You are getting down the stairs, and he is going up the stairs, but the stairs are same. You do not, at all, understand a saint; he is incomprehensible (bEbUjh).

pravRttau jAyatE rAgO – Initially, people are attached (rAga) to activity (pravRtti) – to do this, this, this; then, after indulging in it (activity) repeatedly, when they do not derive any comfort (sukh) from it, they start thinking of being inactive (nivRtti). That also is the last in the series (saraNi). Initially, they think of enjoying (bhOg), and, when they do not get anything in that, they think of giving up (tyAga) – to derive pleasure of giving up. Having seen the World, wherein they did not get anything, they think of becoming an ascetic (sanyAsi), a renunciate (tyAgI). Having had the experience of running after women, they, now, become antagonistic to women, in the hope of deriving comfort in it. Having got nothing through intense experience of desiring food, and, finding their body becoming worn out and old, they think of observing fast (upavAs).

‘Attachment (rAga) in activity (pravRtti) and hatred (dvEsha) in abstention (nivRtti).....’ In whichever activity one had desire, when failure is experienced therein, it develops into hatred (vishAd); wherever the taste of life had become bitter, it develops into hatred. Therefore, you may observe that ascetics keep abusing (gAlI) women, they are abusing taste, enjoyment. What happened? This indeed is hatred. Wherever they had attachment, they have hatred now. Initially, they wanted to put their hands into fire, and having burnt their hands, now they are hating fire. Initially, there was attraction (AkarshaN), now, there is revulsion (vikarshaN); but the association (sambandh) continues; it does not go away.

Saint (sant) is one, from whom association has gone; for him, not only enjoyment has become futile (vyartha), but, giving up (renunciation) also has become futile. When both enjoyment and renunciation become futile, then, revolution takes place in one’s life. When, together with immorality, morality (ethics) also becomes futile, when, together with inauspicious (aSubha), auspicious also becomes futile – there being no difference between them, because they both are, two sides of the same coin – (then, revolution takes place in one’s life). Wicked (durjan) and noble (sajjan) are standing together – they are associates (sahayOgI), partners in the same shop.

Imagine such a World, wherein there is no wicked; can any noble be therein? Imagine such a World, wherein there is only Rama, and no Ravana – can Rama remain there? In order that Rama to be there, it is inescapable that Ravana also should be there. There cannot be Rama, without Ravana. What kind of Rama would he be, without Ravana? That would indeed be a compulsion (constraint) (duress) (majbUrI). Think of it – Rama is dependent on Ravana; and Ravana cannot be without a Rama. Both these characters are essential for Rama Leela. Just try to play Rama Leela without Ravana – it will not work; it cannot go forward even an inch; the story would collapse in the beginning itself; and the audience would go away as nonsense. When Ravana is not there, how can there be Rama Leela? Sita has to be kidnapped, there should be war; without a war, nothing is going to happen. Ramachandra would be sitting (on the stage) for some time; the devotees would also be sitting, expecting something to happen; but, nothing will happen, because, for something to happen, duality (dvandva) should be there.

Auspicious and inauspicious are together. In Rama Leela, both are associates. If you really want to see Rama Leela, then, sometime, after the play is over, go and see behind the stage; you would find Rama and Ravana (characters) drinking tea together and chatting. They were fighting on the stage, but, behind the stage, they are chatting. All of them are members of the same drama troupe. Ashtavakra’s Sutra says the same – ‘if you want to get out of the drama altogether, then, you have to give up association – you have to give up the membership of troupe itself – neither Rama nor Ravana. You have to go beyond their duel (dvandva).’

pravRttau jAyatE rAgO ...... There is desire in activity. nivRttau dvEsha Eva hi..... and there is hatred in abstention. But, even hatred is a bondage (bandhan). We remain bound by that, with which we have hatred; we are stuck with it; a sting (khaTak) remains; this is no freedom (mukti).   

nirdvandvO bAlavaddhImAnEvamEva vyavasthitaH | - This Sutra is wonderful, it is a golden (svarNa) Sutra. ‘A wise (buddhimAn) person, remains like a child – as is where is, devoid of duality (dvandva)’. No effort is made to become anything. The meaning of ‘child’ is – as is where is. When the child gets angry, he does not think, whether he should show it or not. Whenever a child feels love, he does not think whether he should express it or not. He does not keep account of these.

An English seeker (sAdhak) (Major) Chadwick (Day) has written in his memoirs of Ramana, (an anecdote, when he became very astonished). One day, it happened so, that an ascetic (sanyAsI), well versed in ancient lore (purANa-panthI), came to have a disputation. Ramana would not get into argument; he said to him again and again – ‘be in the state of a witness (sAkshI)’. But, he was not ready to listen; he was intellectually, replete with scriptures. He would make mention of scriptures with examples, and advanced a lot of arguments. Ramana listened to him for half an hour, and repeated what he said earlier - ‘be in the state of witness’. But the ascetic would not listen, he was furious. He was prolonging the issue, and was troubling the Maharshi, unnecessarily. But, what to do? Ramana would sit reclining in his pillow, and listen to him. When it went on for a long time, Ramana told him – ‘I have already told you’. When he was not ready to listen, Ramana took up his stick and ran after him. He became frightened and got out, to avoid any situation of fight (mAr-pIT). He never thought that, Ramana being a sage (jnAnI), would do so. Chadwick has written – ‘that day, it was very delightful to see his (Ramana) form – just like a small child! He did not worry about what others would think – angry Ramana! He did not really get angry. He ran carrying a stick, and, then came back and sat down again. That person went away. He (Ramana) started talking again, as if nothing happened.’ If anger comes, it keeps continuing; the incident passes away, but, anger leaves behind a smoke which does not leave – it remains for hours, days, and sometimes, even for years. (Translator’s note – this colloquial version of the anecdote is difficult to translate, as it is. Therefore, some paraphrasing has been done, without affecting the substance.)

In regard to (George) Gurdjieff (American philosopher) also, there are many such references (ullEkh), when he would become totally mad, and the next moment, he would cool down completely; people could not believe that someone could become so furious in one moment, and totally cool, in the next moment – exactly like small children!

There is a very famous reference to Jesus. He used to tell – ‘forgive all, do not judge anyone, love even your enemy’. This is what he made his disciples understand. But, one day, suddenly, he took up whip (kODA), against those who were conducting lending business in the temple, and upset their planks (takhtA). He, like a mad man, drove out (dispersed) (khadED) the entire crowd (bhID) from the temple – all alone. The disciples were very surprised, as to what happened to Jesus; because, they have been hearing Him say – ‘love even your enemy, and show the other cheek also, when someone slaps you’. After dispersing the crowd, when Jesus came back, and sat down under the tree, outside the temple, he was quite normal. Christians could not understood this; they were having problem in explaining this incident, because, if it is true, then what happens to the sayings of Jesus? If his sayings are true, then, how about this affair?

Jesus halted under a tree; he was hungry. He looked up at the tree – looking for fruits; there were no fruits in the tree. Jesus said to the tree – ‘we have come here (hungry), and you have not given us any fruit. You will remain without fruits for all time to come; from now on, you will not bear any fruit’, Bertrand Russel has written against Jesus – ‘He talks of peace, but became angry against a tree. What is the fault of the tree, if there are no fruits? To become angry against the tree, and to curse it to become barren, does not seem appropriate.’ The argument of Russel is right; he has written a book – ‘Why I am not a Christian?’ In this book, he has put forth many arguments; among them, there is one argument that, behaviour of Jesus was whimsical, and not peaceful. Surely, there is such a reference (about the tree), which does not appear to be peaceful. What is there to get angry?’

But if you ask the wise of the East, they would say that, only a child would become angry with a tree. Think of it. Observe small children. If the child is hit by a table, it hits it back – ‘remain in your place; if you create trouble, you will get beating’. If the child knocks his head against a wall, it starts beating the wall. This is the behaviour of small children.

Russel’s opinion is worth considering, but he does not know that there is such a state (condition) of supreme freedom (parama mutk) – supreme emancipation (kaivalya) – wherein, the person becomes like a child again. There is a famous saying of Jesus – ‘only those who become like a small child, can enter the kingdom of my Lord, not others’. It is very difficult to accept this statement, because, we expect an organised (composed) (samyOjit) behaviour from saints. We expect that there should be no defects, deficiencies, lapses in the behaviour of saints. We expect them to be absolute (pUrNa), because, saints are ideals for us, so that we can emulate (anukaraNa) them.

But, if you listen to Ashtavakra, he says – ‘supreme saint is one who is like a child (bAlavat) – not absolute (pUrNa), but holistic (samagra). Understand the difference between absolute and holistic. The child is always holistic, never absolute. There is holism (samagratA) (in them). (Translator’s note – Acharya uses two terms pUrNa and samagra – though these have been translated as ‘absolute’ and ‘holistic’ respectively, it is not clear, whether these words bring out the intent.) When the child becomes angry, nothing is spared, it is like a fire. That is why, when you see a child in anger, there is a beauty in it. You might not have noticed it; observe carefully. Keep aside all your other thoughts. When a small child becomes angry, though just a little life, it seems that it would shake the whole World. It kicks the legs on the ground with such a force. There is a strength in its anger, there is a beauty, innocence (kumvArApan), a tenderness (kOmaltA), and yet a great power. After that moment, it has forgotten everything. One moment before, he was angry with you, and said – ‘I shall never again see your face, our friendship is over’; he broke off (relation) (kaTTI). The next moment, he is sitting in your lap; he does not remember anything. It is indeed an incoherent (asangat) behaviour. But, the child is holistic. When he was angry, he was totally angry, and when he is affectionate (prEm), he is totally affectionate. His anger did not spoil his affection, nor his affection spoil his anger. Whenever it happens, it happens entirely. Whatever happens, only it happens, nothing else happens. There is an authenticity (pramANiktA) in his life.

A child has no personality (caritra) at all. In order to have personality, one should have cunningness (cAlAkI), plan (AyOjan), system (vyavasthA), skill (kuSaltA), cleverness (hOSiyArI), logic (tark), and be calculating (gaNit). Personality means being composed (samhal), cautious (dEkh), to do just what is to be done, and not what is not to be done, to do things after taking into account the consequences (pariNAm), to be cautious about reaction of others, for what you say and do.

A man who has personality, is not holistic – he is calculating (hisAbI), rule bound (kitAbI); he keeps account. But a small child has no personality; it should be called ‘free of personality’ and not ‘lacking (hIn) personality’. His personality has not yet developed – he is still holistic; whatever is the inner reality (sacAyI), that only gets displayed; if he is angry inside, then it is displayed; if he feels affection inside, he displays affection. There is, as yet, no contradiction (dvandva) between inside and outside. There is a harmony (Ekras) between inside and outside. (Translator’s note – the word ‘caritra’ is generally translated as ‘character’. However, it (character) generally denotes positive traits. A small child cannot be called ‘characterless’ (caritra-hIn), because the child is yet to develop ego. Therefore, ‘caritra’ has been translated as ‘personality’ which includes both positive and negatives sides.)

A saint becomes like a child again; there is harmony between his inside and outside. A saint does not have any personality. Do not be surprised when I say so. There cannot be any personality for a saint. A noble person has a personality, a wicked person has wicked personality. A saint is beyond personality (caritrAtIta).

‘A wise person (buddhimAn) is free of duality (dvandva).’ State (bhAva) of duality does not remain in him – this is right or wrong, this is to be accepted or rejected, this auspicious or inauspicious, this is illusion (mAyA) or Brahman; there is nothing like that. Whatever ‘is’, it is indeed.

‘.......like a child, free of duality – as is where is’. Being a saint is to be natural (innate) (sahaj). You might have heard three words – savikalpa samAdhi, nirvikalpa samAdhi and sahaja samAdhi. In savikalpa samAdhi (absorption with choices), there are thoughts. In nirvikalpa samAdhi (choiceless absorption), thoughts cease; but, there is the awareness (bOdha) of thoughts having ceased. In sahaja samAdhi (natural absorption), even that awareness (of thoughts having ceased) is not there – neither there are thoughts, nor absence of thoughts (nirvicAr). The meaning of sahaja samAdhi is – one has reached his home, one has become natural (svabhAvik); now, things are ‘as is where is’, howsoever it is. There is neither desire (cAha) nor demand (mAng) for something else (anyathA). Becoming reconciled (rAzI) to this ‘as is where is’, is indeed dissolution (visarjan) of craving (tRshNA); then craving can no longer remain.

nirdvandvO bAlavat dhImAn Evam Eva vyavasthitaH | He only is the man of wisdom (buddhimAn), who has become like a child – bereft of duality (nirdvandva). Only he is a man of wisdom, only he has brilliance (genius) (pratibhA). He is established as it is, in whatsoever ‘is’ (jaisA hai vaisA hI); he has no other demand. There arise absolutely no waves (tarang) for ‘something else’ (anyathA). It is very difficult to understand this. It is indeed, very simple (saral), but difficult to understand, because, whatever we have been made to understand, is indeed totally opposite of it. You have been made to understand – ‘give up stealing (cOrI), and become a non-thief (acOr); give up falsehood, and speak truth (sac)’, but, (for a man of wisdom) it transcends this truth (sac). (Translator’s note – ‘transcends truth’ should refer to the ‘truth’ in the pair of opposites - truth and false, and not the Truth in the absolute sense.)

There is a reference in the life of Kabir - every day, people used to gather in his house for Bhajan. But, Kabir was in sahaja samAdhi; he was like a small child. After Bhajan, when it is time for food, he (Kabir) used to tell them – ‘come on, let us have food; where are you going? Have food and then go’. When husband says so, his wife is in great difficulty – how to bring food every day, and so much food? Kabir was a poor man; he used to weave cloth and sell it, for livelihood. When there is some spare time, after Bhajan, he would be weaving, and the family was surviving on that. His wife said – ‘how can I serve food? There is nothing at home; how can I feed them?’ They were becoming more and more indebted. She said to their son, Kamal – ‘you make your father understand; ask him to stop inviting people for food; we have no resources for that; let people engage in Bhajan, and those who want to leave, let them go; let him not stop them. People understand that we have no resources for feeding them.’

Kamal was an amazing (kamAl) son; he told Kabir, a few times, and then, he got angry – ‘now, please stop it; are we to steal (cOrI)? We are totally indebted, and unable to pay back. Now, there is only one option – if you do not stop (inviting people for food), we will have to start stealing’. Kabir became very pleased; he said – ‘O fool, why didn’t you think of it earlier? For so long, we remained worried – you were worried, so was your mother, and I too. Why didn’t you think of it before?’ Kamal became surprised; he said – ‘this is limit! What does it mean? Are you agreeable even for stealing? OK, from today onwards we shall start stealing; you shall come along with me’. Kamal thought that his father was cracking some joke. He thought that, when time comes for stealing, Kabir might probably, refuse. But, Kabir said – ‘I shall come along’. Kamal got up in the mid of the night and asked his father to come along. Even then, he was thinking that, in the last moment, he would turn back. Kabir and stealing! But, Kabir also got up, washed his face and hands and got ready to go. He said – ‘come, let us go, wherever you want’. Kamal broke open (dug out) (sEndh lagAnA) a house; he thought that, at least now, his father would rescind – he wanted to watch till the last moment. Kamal asked – ‘shall I go inside?’ Kabir said – ‘what for have you come here? O fool, you have spoiled my sleep at the dead of the night; do it fast, because the pre-dawn (brahma muhUrta) is approaching, and people would start coming for Bhajan.’

This is a very unique (strange) (anUThi) story. It is unique, because there is no corresponding reference in any of the literature of saints. Then, Kamal went inside. He was still hoping that, when he brings wealth (dhan), his father would refuse. He brought a bag full gold coins (aSrafI) dragging. When he was about to take it out of the house, Kabir asked him – ‘have you informed the people of the house or not?’ Kamal said – ‘what do you mean?’ Kabir said – ‘at least inform the people of the household; otherwise, in the morning, they will be searching for the bag; at least they should know as to who has taken the bag; now, shout.’ When Kamal shouted (about the theft), he was caught, as they were just getting away through the hole. As his legs were caught, he asked Kabir – ‘what to do now? They have caught my legs’. Kabir said – ‘let them keep holding on to the legs. After all, what is the use of legs? I am taking your head’. People of the household pulled back his legs – his body, without the head. How to identify the person without the head? But, from the bodily features, they could understand that he is some known person; the features of body were such that they could be surmise that he should be Kamal, son of Kabir. Therefore, they hung the headless body in a post outside, so that he could be identified. As such, the Bhajan congregation would be passing through, and someone would recognise him. After some time, the Bhajan congregation was passing by. Seeing the body hung in a post, the members of the congregation, recognised him to be Kamal. But, as happens usually, during Bhajan, the headless body started clapping in response to Bhajan – a corpse was clapping hands!

Story is, after all, a story – it is not that it could be true. But, it is typical (pratikAtmak) of Kabir, that he would be agreeable even for stealing; he would be agreeable even for cutting off head; he was not afraid of theft, or even violence. I am not telling that it happened so; but, if it happens so, it would not be surprising, because, all these dualities (dvandva) - stealing is wrong, and non-stealing is virtue, violence is bad, and non-violence is good – are the waves of notions (dhAraNA) arising in our fickle (cancal) mind – acceptance and rejection, good and bad, auspicious and inauspicious. Somewhere, there should be such a state, where there remains, neither auspicious nor inauspicious. Somewhere, there should be such a state bereft of duality (nir-dvandva). Somewhere, there should be such a simplicity (candour) (saraltA), wherer no differentiation (bhEda) remains. There should be some such place, some condition (sthiti), where duality comes to end, duality dissolves (lIn), and non-duality (advaita) is born. That non-duality is the subject (here).               

nirdvandvO bAlavat dhImAn Evam Eva vyavasthitaH | - to become like a child – without duality, beyond duality..... One more thing is to be understood – it is said ‘like a child’, not a child itself, because, if it is so, then all the children would have attained sainthood (santatva). Children have not attained sainthood; they are yet to go astray (bhaTak) – they are in the initial stages of straying – before straying; a saint is (in the stage) after straying – the circle has become complete; he comes back to the same place, wherefrom he started the journey. If development of your life has been appropriate, if your raising (varddhamAn) has been appropriate, if your life has been proceeding appropriately, then, at the time of death, you should become again like a child – as you were at the time of birth, as you were in childhood. Then the circle is complete. One comes back to the same place, from where he started – one has reached (attained) original source (mUl-srOt).

What is being said is about the final (antim) childhood. ‘Like a child’ does not mean a child; it is about those who have gone through all the experiences of life, and, even then, attained such a simplicity (saraltA) like that of a child. Children are made to become bad (bigaD) – they are getting ready to become bad. They would be evicted from the City of God (bahiSt); heaven is yet to be lost; now, they are blemish-less, but that is not any great achievement – that is the gift of nature (prakRti). All children are beautiful, peaceful; they are born holistic (samagra). Then, slowly, disharmonies (visangati) arise, antagonism arises. Slowly, children lose their childhood; then sin arises. Sin means only this – differentiation has begun; deceit (kapaT) arises. Deceit means only this – one has learnt to keep count (hisAb). The simplicity has gone; they are no longer, as they were, but, they profess what they are not; politics (rAjnIti) has come; diplomacy (kUTnIti) has come. The child will go astray; they are bound to go astray, because, without going astray, there is no means of passing through experiences of the Universe. They have to wander in the dense forest of this Universe. Saint is he, who has passed through this dense forest, who has seen everything – both good and bad, and found both to be without substance. Those, who see substance (sAr) in evil, are wicked (durjan); those, who see substance in good, are pious (sajjan). But, those who do not see any substance in both (good and evil), who have gone beyond both, who have gone through both – thoroughly and completely – and who have found both to be empty (thOthA)........!

Poem of Acharya -

मैंने ऐसी दुनिया जानी।

इस जगती के रंगमंच पर

आऊं मैं कैसे क्या बन कर

जाऊं मैं कैसे क्या बन कर

सोचा, यत्न किया जी भरकर

किंतु कराती नियति—नटी है

मुझसे बस मनमानी।

मैंने ऐसी दुनिया जानी।

आज मिले दो, यही प्रणय है

दो देहों में यही हृदय है

एक प्राण है एक श्वास है

भूल गया मैं यह अभिनय है

सबसे बढ़ कर मेरे जीवन

की थी यह नादानी।

मैंने ऐसी दुनिया जानी।

Those who see evil, have forgotten that it is a play (nATak); those who see virtue (bhalA), have forgotten that it is a play. One who has strayed into evil, became Ravana; one who strayed into virtue, became Rama. One who has worn (covered himself with) evil, became a sinner; one who has worn virtue, became meritorious. One who rooted himself in evil, became a wicked being (hInAtmA); one who rooted himself in virtue, became a holy person (mahAtmA). But one who has realised in both.... –

सोचा, यत्न किया जी भरकर

किंतु कराती नियति—नटी है

मुझसे बस मनमानी।

मैंने ऐसी दुनिया जानी।

भूल गया मैं यह अभिनय है

सबसे बढ़ कर मेरे जीवन

की थी यह नादानी।

मैंने ऐसी दुनिया जानी।

One who has realised that everything is just a play – evil, as also virtue, who has realised that both Ravana and Rama to be characters of Rama Lila, who has realised that life is just a performance (acting) (abhinaya), who stood outside as a witness, who said – I am neither a Ravana, nor Rama – he has gone beyond (pAr).

Many of my friends write letters to me, urging me to speak on Krishna, Buddha, Jesus, Kabir, Nanak, Dadu, Farid, to speak on Sufi saints, and Zen Fakirs. They ask – ‘why do you leave out Rama? Why do you leave out Tulasi Ramayana? Why don’t you speak on Tulasidas? Why don’t you speak on Rama?’ There is a reason. I have great liking for pious (sajjan) people; I like saints. Rama is an epitome of decorum (maryAdA purushOttama) – one who is beyond decorum – I have liking for him. I like Krishna, because Krishna is bereft (SUnya) of decorum. You won’t find a more characterless person than Krishna in the World. Can you find, anywhere, a more untrustworthy person than Krishna? He is not sure (pakkA) of anything. His conduct is just like a small child. He swore that he would not take up arms (Sastra), but, then, he took up (arms). There is no count of his oaths (promises) (kasam) – someone should keep account of his promises! Whoever remembers his promises! His conduct is just like that of a small child.

People ask me, as to what I perceive, in this conduct of Krishna. I do not see anything – this is simple and straight-forward conduct. He took oath, at some point of time; that time has passed; a new moment has come. There is a new condition, in this new moment; this new moment has a new impulse (momentum) (impetus) (saMvEg). A fresh answer is required for this new moment – is it any decorum to be tied down to an old promise? Let us not be tied down. Let one become new with the new method (Dang) of existence (astitva). You might have heard about one of the names of Krishna – deserter of battle-field (raN-chOD-dAs-jI) – one who ran away (bhagODA) from battle field; he ran away. He found it appropriate to run away, at that moment; he did not insist (zid) of staying put – even at the cost of one’s life – ‘let our flag keep fluttering atop (jhaNDA UncA rahE hamArA). He ran away, because he perceived the condition to be appropriate to escape; he was not adamant (akaD). And, his devotees gave him a ‘nice’ name ‘raN-chOD-dAs-jI’.

In Krishna, there is a splendour (prabhA) beyond decorum. It is a little difficult to understand Krishna. Rama is straight-forward (sIdhA) and clear (sAf). There is nothing special about Rama – he is full of majesty (mahimA), but nothing special; he is a great soul (mahAtmA), but not a saint (sant). That is why I have been leaving him out deliberately. When one has to talk about the Supreme (parama), Rama does not figure therein. Hindus have also given indication of this – they declared him to be partial incarnate (aMSAvatAra); they did not dare to declare him an absolute (complete) (pUrNa) incarnate, because, it would be wrong to do so. They called Krishna as an absolute incarnate – they called him absolute (out and out) (pUrA-pUrA) Supreme Lord (paramAtmA). The meaning of absolute Supreme Lord (paramAtmA) is that, even decorum is not there. Decorum belongs to man; limit belongs to man; therefore, it is an appropriate name for Rama, as ‘epitome of decorum’ (maryAdA-purushOttama) – a person who is foremost (uttama) in decorum – finest in decorum. He is totally rule-bound (lakIr-kE-fakIr). Some washer man (dhObI) said to his wife – ‘where were you the whole night? Did you think that I am also Rama, who brought back Sita, who remained in the house of Ravana for a whole year? Leave off all these talk, and get out of my house’. This was enough (for Rama) for his decorum to be seen violated. Earlier, Rama had made Sita undergo fire ordeal (agni parIkshA), and found her to be clear (kOrA) and very pure (kharA); even then, he left her in jungle, because decorum is violated.

But, Krishna is of a different type; there is no decorum – it is just absent. Therefore, Krishna has been called absolute incarnate (pUrNAvatAra) – as if paramAtmA has descended in toto. paramAtmA descends into a saint in toto. He descends into a mahAtmA in a bounden (bandhA) manner; in a wicked person (durjan), He (paramAtmA) seems to have fallen into a ditch (gaDDA), into slush, into junk (kabAD); like a drunken man found lying in a drain (nAlI), similarly, paramAtmA also has fallen into a drain in a wicked person. In a pious person (sajjan), he stands (static?) (khADA), but in a saint, he starts flying. I have so far been talking about saints only, in the hope that it is appropriate to talk only about, where to go, and what to be; why talk about in between halts (paDAv)?

Rama is an inn (halting place) (sarAy), not a destination (manzil) – halt for the night. If Krishna is not understood, then halting at Rama is very appropriate. Instead of lying under open sky, it is better to stay in a choultry (dharamSAlA), but it is not the destination. That is why, in my mind, I do not have high regard (value) (mUlya) for Tulasi – he is established in status quo (sthiti sthApak). But, Kabir is something different – he is a revolutionary (krAnti). Tulasi is traditional (paramparA) – beaten track; there is nothing new, nothing fundamental, no voice of revolution. If you want to hear the voice revolution, then listen to Kabir, or Nanak, or Farid, or Ashtavakra. Ashtavakra is the greatest source (sRot) of revolution. In Ashtavakra, you can find the source material of all the spiritual revolutionaries of the World. He is just like original (mUl) source – like Himalayas, from where originate all the Ganga rivers of revolution.        

  

 hAtumicchati saMsAraM rAgI duHkhajihAsayA |

vItarAgO hi nirduHkhastasminnapi na khidyati || 16 : 9 || 154 ||

‘A person given to attachments (rAgavAn), in order to escape from miseries (dukh), wants to renounce (give up) (tyAga) the World (samsAra), but a person who is without  attachment (vItarAga), becoming free of all miseries, does not feel aggrieved (khEd) even in the midst of the World’.

hAtumicchati saMsAraM rAgI duHkhajihAsayA |  - A person given to attachments (rAgavAn), in order to escape from miseries (dukh), wants to renounce (give up) (tyAga) the World (samsAra). Initially, a person given to attachment, holds on to the World – he holds on to wealth, friends, family (parivAr), in order to escape from misery. Initially, he tries to hold on to the Worldly things, in order to escape from misery; then he realises that, this hold gives rise to miseries – he is not able to escape from miseries. Then, he begins to give up Worldly things, but his earlier ambition (kAmnA) of escaping from miseries still stays. Initially, he holds on, then he gives up; but the desire (vAsanA) to escape from miseries remains intact.  

‘A person given to attachments (rAgavAn), in order to escape from miseries (dukh), wants to renounce (give up) (tyAga) the World (samsAra), but a person who is without  attachment (vItarAga), becoming free of all miseries, does not feel aggrieved (khEd) even in the midst of the World’. A person given to attachments keeps running away from misery – whether he is in the World, or whether he goes to temple, or the shop, or masjid – he keeps running away from misery. But, one without attachments, being awakened, becomes free of misery – by becoming a witness. He does not run away from misery; he sees the misery with eyes wide open, and the misery vanishes.

One day, Mulla Nasruddin’s master asked him to go out and see, whether the Sun has risen or not. He went outside, and then came back; he went to his room, and was doing something. His master asked him – ‘what happened? Has the Sun risen or not?’ He (Mulla) said – ‘I am lighting the lantern; there is so much darkness outside, and nothing is visible.’ Is it essential to light the lantern, in order to see the Sun? Is it any Sun that becomes visible in the light of a lantern?

As soon as a person develops the capacity (kshamatA) to see misery (with eyes wide open), it (misery) vanishes. When the Sun rises, the night is gone, darkness is gone. When the witness awakens, misery is gone. Misery arises because we have lost ourselves in the darkness of identity (tAdAtmya), thinking that I am the body, I am the mind, I am this, and that; all the difficulties are because of this (identity). As soon as the witness awakens, neither I remain the body, nor mind – I have become just pure consciousness (cinmAtra), just consciousness (caitanya mAtra). That very moment, misery is gone.

vItarAgO hi nirduHkhastasminnapi na khidyati | - ‘A person who is without  attachment (vItarAga), becoming free of all miseries, even while remaining in the midst of the World, does not feel aggrieved (khEd)’. After that, such a person (who is without attachment), wherever he is – whether inside the World, or outside (does not feel aggrieved). (Consider this) where can you go outside the World? Wherever you are, the World is there; World is there, even in a hermitage (ASram), in a temple, on the top of Himalayas; where can you go out of the World? Whatever ‘is’, that is World. Therefore, there is no path for running away (from it). If you awaken, the path is there itself - wherever you are.

 

yasyAbhimAnO mOkshE(a)pi dEhE(a)pi mamatA tathA |

na ca jnAnI na vA yOgI kEvalaM duHkhabhAgasau || 16 : 10 || 155 ||

‘One who is egoistic (ahamkAra) towards liberation (mOksha), and who is possessive (mamatA) towards the body, he is neither a knower (jnAnI), nor an ascetic (yOgI). He is sufferer (bhAgI) of misery.’

yasyAbhimAnO mOkshE(a)pi dEhE(a)pi mamatA tathA | - One who is possessive (mamatA) towards the body, will undergo misery.  yasyAbhimAnO mOkshE api,,,,,,,,  One whose ego gets attached (juDA) to liberation, he also would suffer misery. dEhE(a)pi mamatA tathA | - One who is attached to his body, would also suffer misery. You will suffer misery, if you consider wealth belongs to you, of if you consider righteousness (dharma) belongs to you, or if you think that you can conquer the World, or (even) if you think that you would definitely reach paramAtmA. If ‘you’ are there, then, misery is also there. You are the manifested (real) (sAkAr) form of misery. Ego is the knot (gANT) of misery; it is a cancer, it will keep hurting (gaD), pinching, festering.

na ca jnAnI na vA yOgI kEvalaM duHkhabhAgasau | - A person infatuated (mOha) by his body, or fascinated (even) by liberation (mOksha) – whether fascinated by the World or (even) by paramAtmA – is neither an ascetic (yOgI), nor a knower (jnAnI); he is only a sufferer of misery. Ashtavakra says – you should surely get relieved from body, and you should get relieved from (desire to reach) paramAtmA also. Give up exertion (bhAg-dauD) not only for the Worldly things, but also, do not entertain thought of exerting for liberation. Give up all forms of cravings. Just, let the craving fall off. When you stop, after becoming free of all cravings, that very moment, supreme bliss (Ananda) would rain; it is indeed raining now, but you are standing with an open umbrella of craving, over your head; therefore, you are not able to get soaked in it (rain).

 

Ashtavakra says -

harO yadyupadEshTA tE hariH kamalajO(a)pi vA |

tathApi na tava svAsthyaM sarvavismaraNAdRtE || 16 : 11 || 156 ||

Are you listening to this revolutionary statement? Leave alone all kinds of lesser preceptors; even if Siva himself, or Brahma or Vishnu is initiating (upadESa) you, even then, nothing will happen, until you awaken (yourself). Even if paramAtma himself is standing before you, to make you understand, you will still not understand, because, understanding does not come from outside. Understanding has to sprout from inside. Is it ever possible for anyone else to awaken you? If ever you awaken, it will be all by yourself only. Your condition is like that person, who is pretending to be asleep. Even if you shake him, he will change his position (and continue to sleep). If he is really asleep, he may probably wake up. He is awake, but closing his eyes; he does not want to get up; he does not intend to get up; then, how can you wake him up? How can one, who is pretending to be asleep, be awakened? You are pretending to be asleep. Your utmost (Atyantik) centre (core) (kEndra) is, in fact, awake; it (he) has never gone to sleep. Sleep never happens there – it can never happen; His nature is wakefulness. The meaning of consciousness (caitanya) is wakefulness. Therefore, you are making a pretense of sleeping. Now, you are pretending – that is your choice (marzI).

Till the time you forget everything, learnt from outside, there can be no abidance in self (svAsthya), no peace (SAnti), no experience of Truth. Siva means, one who has the capacity to decimate (vidhvamSa) the Universe (jagat); Vishnu means, one who has the capacity to maintain (calAnA) the Universe; Brahma means, one who has the capacity to create the Universe. Even the one who created the Universe, cannot create the Truth (satya) for you. Universe is indeed, an illusion (mAyA), a dream (sapnA); Brahma has created a dream, but he cannot create the Truth. Vishnu, the one who is maintaining this dream, who is controlling it, supporting it, who is perpetuating this play (lIlA) of this Infinity (virAT), even he is not competent to awaken the Truth (in you). One who has hold (vaSa) over this vast expanse (vistAr), has no hold over you; you are beyond him. One who can destroy the whole Universe, even he cannot destroy the ignorance (ajnAna) in you – even Siva cannot destroy your ignorance. Ashtavakra says that you will have to become free of everything external.

True preceptor (sadguru) is he, who frees you from outside, who throws you, all by yourself, who leaves you up to yourself, who says – ‘forget everything learnt from outside, leave out all the external scriptures (SAstra), external doctrines (siddhAnta) – you be not a Hindu, or a Muslim, or a Christian, or a Jain, or a Buddhist. You get inside, where there is no doctrine, no scripture, no word (Sabda). You sink inside, in that thoughtlessness (nirvicAr); you awaken in (to) that light of extreme (Atyantik) consciousness (awareness) (intelligence) (prajnA) shining in you. Your transformation (rUpAntaraNa) is possible from there and there alone.’ (Translator’s note – the words ‘Atyantik prajnA’ is very difficult to translate, to bring out the intent of Acharya, in using it here, in the present context.)

Do you listen to this! That is why, I have been telling, repeatedly, that whatever (Jiddu) Krishnamurthi is telling today, is indeed the echo (prati-dhvani) of Ashtavakra. Krishnamurthi says – ‘there is no preceptor (guru)’. Many people consider this to be very much antagonistic to that of scriptures. Where is the antagonism to scriptures? Scripture of scriptures is telling – ‘there is no preceptor – not even Brahma, Vishnu and Mahesh.’ (Translator’s note – Acharya seems to refer to Ashtavakra Gita by ‘scripture of scriptures’.) But, then, it does not mean that there is no use of Ashtavakra Gita. This indeed is the use (of Ashtavakra Gita) - scripture is that, which frees you, even from scriptures; preceptor is he, who frees you, even from himself (preceptor)’.

Friedrich Nietzsche (German philosopher), in his greatest book ‘Thus Spake Zarathustra’, writes – ‘Zarathustra, while taking leave of his disciples, said – ‘final message – I have said, whatever I wanted to say; I have explained to you, whatever could be explained; remember this final statement – do not forget this important advice (mahA-mantra) – forget, whatever I said; but, do not forget this’. All of them (disciples) were astounded; they asked – ‘what is left for you to say?’ He (Zarathustra) said – ‘one thing – beware of Zarathustra! I am going’. This is the characteristic (lakshaNa) of a true preceptor (sadguru). ‘Forget whatever I said – it makes no difference; but, do not forget this even by mistake – ‘this is the danger that, you might become fascinated (mOha) by Zarathustra, you might get attached (Asakti) to Zarathustra. Otherwise, you would again get entangled with (things) external. Someone is entangled with another (external) women, someone is entangled with external wealth, someone is entangled with external paramAtmA, and someone is entangled with an external preceptor; if so, the problem (uljhan) continues’.

Freedom is inside – in one’s self (svayam); freedom is your nature. harO yadyupadEshTA tE hariH kamalajO(a)pi vA | - even if you happen to get a preceptor like Brahma, Vishnu and Mahesh - tathApi na tava svAsthyaM sarvavismaraNAdRtE | - even then, unless you forget whatever has been learnt – unless words are forgotten, unless doctrines are forgotten, unless thoughts are forgotten – unless you get established in a noiseless (niHSabda) silence, one cannot attain self-abidance (svAsthya). Self-abidance, that is, liberation (mOksha), or call it, salvation (nirvANa), or call it paramAtmA, or transcendental (parAtpara) Brahman (brahma), or liberation (mOksha), or freedom (mukti) – by whatever name you would like to call it. There is no value for a name; whatever ‘is’, it is in your inside, and it is suppressed by external. If you remove the external, that flower, which is suppressed, will become manifest (pragaT). It is the lotus, suppressed by the external slush; if you remove the slush, the lotus would blossom. In its blossoming is the satisfaction, happiness, great joy (mahA tOsha). Without that, it is only unhappiness (asantOsha).

 

Hari OM Tatsat.