Pravachan 51 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 1 Dec 1976

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/9bDTS

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-51/

(Pravachan No 50 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 |

kRtArthO(a)nEna jnAnEnEtyEvaM galitadhIH kRtI |

paSyan SruNvan spRSan jighrannaSnannAstE yathAsukham || 17 : 8 || 164 ||

 

SUnyA dRshTirvRthA cEshTA vikalAnIndriyANi ca |

na spRhA na viraktirvA kshINasaMsArasAgarE || 17 : 9 || 165 ||

 

na jAgarti na nidrAti nOnmIlati na mIlati |

ahO paradaSA kvApi vartatE muktacEtasaH || 17 : 10 || 166 ||

 

sarvatra dRSyatE svasthaH sarvatra vimalASayaH |

samastavAsanAmuktO muktaH sarvatra rAjatE || 17 : 11 || 167 ||

 

paSyan SruNvan spRSan jighrannaSnan gRhNan vadan vrajan |

IhitAnIhitairmuktO mukta Eva mahASayaH || 17 : 12 || 168 ||

 

na nindati na ca stauti na hRshyati na kupyati |

na dadAti na gRhNAti muktaH sarvatra nIrasaH || 17 : 13 || 169 ||

 

अष्टावक्र उवाच ।

कृतार्थोऽनेन ज्ञानेनेत्येवं गलितधीः कृती ।

पश्यन् श्रुण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ।। 17 : 8 ।। 164 ||

 

शून्या दृष्टिर्वृथा चेष्टा विकलानीन्द्रियाणि च ।

न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे ।। 17 : 9 ।। 165 ||

 

न जागर्ति न निद्राति नोन्मीलति न मीलति ।

अहो परदशा क्वापि वर्तते मुक्तचेतसः ।। 17 : 10 ।। 166 ||

 

सर्वत्र दृश्यते स्वस्थः सर्वत्र विमलाशयः ।

समस्तवासनामुक्तो मुक्तः सर्वत्र राजते ।। 17 : 11 ।। 167 ||

 

पश्यन् श्रुण्वन् स्पृशन् जिघ्रन्नश्नन् गृह्णन् वदन् व्रजन् ।

ईहितानीहितैर्मुक्तो मुक्त एव महाशयः ।। 17 : 12 ।। 168 ||

 

न निन्दति न च स्तौति न हृष्यति न कुप्यति ।

न ददाति न गृह्णाति मुक्तः सर्वत्र नीरसः ।। 17 : 13 ।। 169 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 17 (8 – 13); but, according to the transcript of the Pravachan, all these are given sequentially (164 – 169) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

ashTAvakra uvAca |

kRtArthO(a)nEna jnAnEnEtyEvaM galitadhIH kRtI |

paSyan SruNvan spRSan jighrannaSnannAstE yathAsukham || 17 : 8 || 164 ||

‘Such an accomplished (kRta kArya) person, whose mind (intellect) (buddhi) has become absorbed (dissolved) (galita), after experiencing (anubhava) fulfilment (kRtArtha) through knowledge, remains contented (sukha-pUrvak), even while seeing (dEkh), hearing (sun), touching (sparSa), smelling (sUngh) and tasting (eating) (khAtA)’.

This very knowledge – ‘I am the witness (sAkshI)’, this very wisdom – ‘I am not the doer (kartA)’, gives fulfilment (kRtArtha). This is a paradoxical (virOdhAbhAsI) statement, because, the meaning of ‘kRtArtha’ is ‘one who gets fulfilment in action’; the meaning of ‘kRti’ is ‘to do something’. Examples of ‘kRtArtha’ - an artist draws a picture; if the drawing is completed, he gets fulfilment of having drawn a picture. You wanted to build a house, and built it; seeing it, you become elated (praphullit) that you could accomplish whatever you wanted to build; in spite of a lot of obstacles, hold ups, and difficulties, you succeeded; that your desire is fulfilled. Ordinarily (sAdhAraNataH), the meaning of ‘kRtArtha’ is ‘the comfort (sukh) one derives by doing something’. The meaning of ‘akRtArtha’ is ‘one who attempted, but could not complete, who failed (in his attempt), who was defeated; he is filled with gloom (vishAd).

But, in the language of Ashtavakra – in the language of wise (jnAnI) – ‘kRtArtha’ is one who comes to know – ‘I am not at all the doer’. One who has been running around, as a doer (kartA) only, even if he considers (dhAraNA) himself to have attained much fulfilment, he never, indeed, becomes fulfilled. Even before a thing is completed, desire for doing something else arises. Even before one desire is fulfilled, ten others (desires) are standing in a line (katAr). Even before one question is solved, ten others (questions) come up. Even before he resolves one problem, ten others (problems) present themselves. This is called the World-Ocean (samsAra sAgar); wave after wave keeps coming. You deal with one wave, quieten it, somehow or the other; but, already, another one is coming up. There is a network (jAl) of infinite waves. In this manner, you will never be able to succeed.

You can never succeed, by fighting with problems, one by one – this is a very valuable statement. Ordinarily, man thinks – ‘let me tackle the problems, one by one’. People come to me; someone tells – ‘anger is a big problem; if I can conquer anger, all problems are solved’. Someone tells – ‘I am afflicted by sex desire (kAma vAsanA); it does not go off; I have become aged; my body is worn out; but, the desire keeps hovering (maNDrAnA); if I get rid of just this (desire), I do not need anything else’. Someone is afflicted by greed, someone else (is afflicted) by infatuation (mOha), and, someone else has something else. But, most of them, when they come, and project one problem, they think that, it is the only problem. Only one is visible now, but the long line standing behind, will be seen, only when this one problem is tackled. There is a queue. You might, somehow or other, solve the problem of anger, but, suddenly, you find that something else is standing behind; anger takes another form, it adopts a new role.

Western intellectuals (manasvid) are engaged (samlagna) in an effort to solve each and every problem, as if problems are distinct (alag) (from one another). Such an outlook is wrong. All the problems are joined together – it is a network. Have you seen the web of a spider? If you shake one thread, the whole web shakes. Similarly, problems are also a network; they are joined together. Anger is joined to greed, greed with infatuation, and infatuation with (sex) desire (kAma) – all are joined together. You will not be able to solve one problem only. If you proceed to solve one problem, you will never be able to solve, because problems are many. If you solve problems one by one, they will never get solved. This is similar to – someone making effort to empty the ocean, by drinking water spoon by spoon. You have taken a very small yardstick (mApdaND); you can never solve this infinite (virAT) number of problems.

Therefore, the East has searched for a new outlook – is there any such means by which, we can finish all the problems in one go? Not inch by inch, not piece by piece; but to solve all the problems (in one go) - to get rid of just problems, and not fight with waves; to stop the wind that blows, due to which thousands of waves arise. It is the formula (sUtra) of witness (sAkshI). Do not solve the problems, but stand behind the problems; you just watch. If your view (dRshTi) becomes firm (thir), the problems will collapse by themselves, because problems arise due to infirmity (athira) in your view; the tremble (kampan) in your view, gives rise to the problems. In fact (gahrA), there is only one problem – you are blind (andhA); your view is not steady; there is darkness in your eyes; or you have not learnt the art of opening eyes (palak). Just solve that one problem.

Therefore, in the East, we say – Ek sAdhE sab sadhE; sab sAdhE sab jAyE’ (Doha of Rahim). This is the essence (nicOD) of centuries of perception (anubhUti). In plain words – solve one, such that all are solved; if you try to solve all, you fail. Therefore, do not try to solve (problems) piecemeal (khaND), otherwise, you will never be able to succeed. Do not pluck leaf by leaf, otherwise, the tree will never fall; just cut off the root. The root (jaD) is the ego (ahankAr), the (self) identification (tAdAtmya). The root is in this fact – ‘I believe that I am the body’, which is not true (sac) – I am not the body; ‘I believe I am the mind’, which is not true. Because of these beliefs (recognitions) (mAnyatA) in (of) these falsehoods (jhUTh), thousands of other falsehoods have come up. You get rid of the basic falsehood – just pull out the foundation stone (AdhAr-SilA); this house of pack of cards (tAS) that is standing, will collapse, that very moment. You deal with the basic; do not fight with many. There is only one thread, in which so many beads have been strung; do not bang your head (sir mArnA) against each and every bead; you just pull off the thread, and the necklace will get scattered; it would not remain a necklace. If you keep fighting with each and every bead, and if the (holding) thread remains intact, you will not be able to succeed. The beads are so many; you have a limit (sImA); you have (limited) time, and, (what about) your patience (kshamatA)? The beads are infinite. What all you will you be able to solve? The humanity is busy in solving them.

There are two kinds of people in the World. One – those who are solving problems, one by one; the other – those who have awakened to the basis of problems. He who awakens, to the basis of the problems, succeeds. Stand aside, and watch; do not make any choice, whatsoever. It is alright, if there is anger, let it be; you stand aside, and become the one, who takes note of it. Remember (smaraNa) the seer (drashTA) sometimes. If sex desire (kAma), greed (lObha) arise – remember the seer. You will be surprised; you will be filled with a sense (bhAva) of blessedness (dhanya). As you watch anger closely (carefully) (gaur), it (anger) slips away. As you watch, the smoke of anger gets dispersed, and supreme (parama) peace (SAnti) of angerlessness (akrOdha) is released (chUT). As you watch, desire vanishes, and a flavour (ras) of desirelessness (nirvAsanA) streams forth, even without you being aware.

‘...whose mind (intellect) (buddhi) has become absorbed (dissolved) (galita), after experiencing (anubhava) fulfilment (kRtArtha) through knowledge......’ The word ‘galita dhIH’ is very important. This is the definition (paribhAshA) of meditation (dhyAn); this is the interpretation (definition) (silence) (nirvacan) of the unspeakable (indefinable) (anirvacanIya); it is a very strong indication (sankEt) towards that, which cannot be spoken of. ‘galita dhIH’ – whose mind (intellect) (buddhi) has become dissolved (gal). Meditation – that is galita dhIH – whose mind (intellect) is dissolved. What is buddhi? It is (the apparatus of) deliberation (sOc-vicAr), cogitation (UhApOha), question and answer, contemplation (cintan-manan), argumentation (tartka-vitarka), arithmetic-fraction (gaNit-bhAg). Intellect (buddhi) means – ‘I shall solve’. Dissolution of intellect (buddhi gal gayI) means – ‘it does not get solved by me’. The truth is that, the more I want to solve, the more it gets complicated (ulajh). It does not get solved by my trying (to solve); the complication increases by my trying to solve. ‘galita dhIH’ means – ‘I get away; I shall not (try to) solve; whatever is, howsoever it is, let it be; I shall not come in between’. And then, something wonderful happens; the moment you get away, all get solved, because, fundamentally (maulik rUp), you are the cause for all the complications (uljhAv). 

Have you ever observed? Any problem, with which you get associated, becomes difficult to solve. Consider thus – some doctor’s wife is sick; she is to be operated. That doctor is a great surgeon; but, he will not be able to operate on his wife. What is the obstacle? He had performed operations on many a women. Then, his hand did not shake. The moment his wife is lying on the (operation) table, his hands start shaking. Why? Because she is his wife; he gets associated; an identification has been made – ‘this woman is my wife; should there be any mistake, and she dies! After all, I am also a man; can I save my wife or not?’ He has performed operations on other women; there was no such issue, then; he was just a surgeon; there was no identification. Then, there was indifference (taTasthatA); he was just doing his job; he had nothing to do with the patient. Now, he is worried, whether his wife would survive or not; if she dies, what would happen to the children? There was no such worry then (when operating on other patients). He had not associated himself with the patient. But, now, he is associated with this woman – ‘she is my wife’. This notion of ‘mine (my)’ has created the problem. Therefore, even a greatest surgeon, if he is to operate upon his wife or child, has to call a different surgeon – even if he happens to be a junior; but, he has to keep himself away, because of identification.

With whatever you get associated, therein, problem is created. From whatever you get away, the problem therein gets solved. Relate this, verify this, in your life. Wherever a problem is there, look at it carefully; you would be associated with it. Get away a little, distance (alag) yourself from it, a little. This distancing oneself is called ‘witness’. Do you really want to solve these, by associating more? Man has limitations, and Universe is infinite. There are a lot of problems, and we have a very limited intellect. What do we have in the name of intellect, other than collection of some thoughts? Based on this, we intend to solve this grand drama (play) (mahA lIlA) of life.

Consider thus – if an ant wants to understand the life of man, you would laugh; you would say – ‘it would become insane’. Consider thus – if an ant is crawling on the (Bhagavad) Gita, and trying to understand Gita, you would laugh; you would say – ‘it would become insane’. But, think about yourself; in this infinite universe, is our capacity (hEsiyat), anything more than that of an ant? Probably, ant could even understand Gita, because, there is not much difference (antar) between Gita and ant – not that much of difference (bhEda) in the ratio (anupAt). But, there is an infinite (antanta) difference (in ratio) between us, and the massive (virAT) Universe (viSva); this Universe is so massive, and we are so small! And, we are out to measure it! We are imagining, based on our petty thoughts (notions) (vicAr), that we would (be able to) solve the secrets of the Universe. This blunder (bhUl) is now happening. Nothing is getting solved, but the problems (complications) are increasing. The more we solve, the more complications increase. On the one hand, we keep solving, and, on the other, the complications are increasing.

In the West, a new movement (AndOlan) is going on – ‘Ecology – no more destruction (nashTa) of the nature (prakRti)’. We had tried to solve; we sprayed DDT to kill mosquitos. But, not only mosquitos die, but, when they vanish, the life chain (SRnkhalA) was broken - mosquitos were part of some chain; they had a role to play. We had destroyed forests; we wanted land for housing; but, due to destruction of forests, rains stopped. Trees invite clouds; now there are no clouds, in the absence of trees. Clouds rain only where there is presence of trees; now, they do not (rain) – they pass by. When we destroyed the forests, we never thought that there is inter-dependence between trees and clouds. We realised it, only after we cleared off the jungles. Now, they are doing tree planting. The same people who destroyed the forests, now ask to plant trees - plant trees, otherwise, clouds will not come. We thought, we were doing something good, by cutting off the jungles, and making houses.

We have increased the life span of man – the death rate has reduced. Now, we say – ‘adopt birth control’. Initially, we reduced the death rate, and now we are in difficulties, because population has increased. Human population is increasing, and we are falling short of Earth. Now, it seems that, if the population keeps increasing, by the end of the century, man would be inviting his own end. Those who invented (IzAd) medicines for increasing the life span of humans – from thirty years to about eighty years – did they bring benefit or harm? It is very difficult to decide, because, now, we are worried about new births. Even if we adopt millions of methods, the problem will not go away. Now, if you reduce new births, we do not know, what would be its result.

In my view, if a woman does not give birth to children, something in that woman, dies. Her ‘mother-hood’ is never born. She becomes harsh and cruel; she will be filled with violence. As trees are associated with clouds, so also, children are associated with mother – much more deeply. Then (woman without a child), what would be the outcome (pariNAm), what kinds of diseases, she will be afflicted with – it is very difficult to say. So far, women used to give birth, many children; therefore, we did not know. Now, we say – ‘two or three, enough’. By that, what would be the outcome, on the woman, that we are not aware of. Now, we say – ‘take birth control pills’. What kind of outcome it will bring, we are not at all aware of it. How many women would become insane, would be afflicted with cancer, what would happen (to them) – nothing can be said; now we do not know.

In England, a medicine was invented, for painless delivery by women. It was used extensively. But, all the children born with the aid of the medicine, were disabled, dis-shaped and defective. Cases were filed in the courts. But, by then, the damage had been done, because, many women had taken it. Delivery happened without pain, but the children born of such deliveries were useless. Then, people realised that the pain experienced by woman, at the time of delivery, is necessary for the life of the child. If the child is born without pain, something goes wrong. That struggle (sangharshaN), that effort of the child to come out of mother’s womb, and the consequent pain for the mother, might, probably, be an auspicious (Subha) beginning for the child.

Even pain could have an auspicious beginning. If there are only flowers in the Universe, and no thorns, then, people might become very weak (durbal); their spine (rIDh) might be broken, they might be without spine. Life is so associated that, it is very difficult to say, what would be the outcome of what; which one will lead where. It is a web of spider; if you shake from one side, the whole web begins to shake.

No, man has not reached anywhere, with his intellect (buddhi). Whatever we call as ‘progress’ in the name of intellect, that has not happened; it is only a misconception (vaham), a delusion (bhrAnti). Man has not become happier than before – he has become more miserable. Even today, the tribals (Adi-vAsi) living in the jungles are more comfortable (sukhI) than you. Though, seeing them, you might say – ‘hapless people; living in the huts or under the trees; is it any manner of living? They do not get even proper meals, both times; is it some living? They do not wear clothes, they are naked. They are poverty stricken, poor, and pitiable; serve them; educate them; make houses for them; give them clothes, and get rid of their nakedness; satiate their hunger’. You have got rid of nakedness and hunger; your hunger has been satiated; now, you have clothes, house, but has comfort (happiness) (sukh) increased? Has bliss (Anand) increased? Have you become more peaceful (SAnta)? Have you become more joyful (praphullit)? Is there dance (nRtya) in your life? Are you able to sing and dance? Or have you withered (kumhalA) and decayed (saD)? Therefore, it is very difficult to say, which one is giving momentum (gati), and which one is only a deception of momentum.

But, the substantive (sArabhUta) conviction (niScaya) of the wise (manIshi) of the East, their outlook (dRshTikONa) arrived at with utmost certainty, their philosophy (darSana) is that – till the time you go by your intellect, you will keep creating complications (uljhAv) somewhere or other. galita dhIH....! Leave off the intellect. You align (sammilit) yourself with the one, who is conducting this great expanse (virAT); do not go separately (alag thalag). Your effort to go separately, is taking you towards misery (dukh). Man is not something different; man is also like the animals, birds, plants, moon and stars – a limb (ang) of this great expanse. We are all conjoined. But man does not consider himself to be a limb (of the great expanse). He says – ‘I have intellect – animals and birds do not have it; they are unfortunate, hapless (vivaS); I have intellect; I will utilise it and take my life in the direction of more happiness’. But, has he been able to do so? The more a person is civilised (sabhya), the more grief stricken he becomes. As the education advances, the pain also increases. The more knowhow (jAnkArI) and knowledge is gathered, the more our interior keeps becoming empty, blank.

galita dhIH means – leave off this notion (dhAraNA) that we are separate; we are united; everything is joined; everything is unified (samyukta). If you become one with this unification (samyuktatA), that is ‘galita dhIH’. Then, you let go the intellect; this is meditation. Going with the intellect is creating tension (tanAv). To proceed, leaving away the intellect, is to be relaxed.

‘Such an accomplished (kRta kArya) person, whose intellect (buddhi) has become absorbed (dissolved) (galita), after experiencing (anubhava) fulfilment (kRtArtha) through knowledge, remains contented (sukha-pUrvak), even while seeing (dEkh), hearing (sun), touching (sparSa), smelling (sUngh) and tasting (eating) (khAtA)’. Ashtavakra says – after that, he has nothing to leave off, nothing to hold on. Whatever is obtained, that is acceptable (svIkAr); whatever is not obtained, that also is acceptable. Whatever happens, he lets it happen. His life becomes natural (spontaneous) (sahaj). Keep this Sutra in mind. Whom you call ‘saint’ (sAdhu), should not be called so, because, his life is not natural (sahaj). Your life is unnatural (asahaj), so is his life also. Your life is unnatural in one way, but his life is so, in another way. You eat too much, but, he undertakes fasting. But, there is nothing natural in both. When you are seated in the dining table, and taking food, your body says – ‘please stop, it is getting excessive; there is no space in the stomach; do not have more; there is no scope, even for drinking water’. But, you continue to consume, without listening – you are not natural. The saint is your opposite – you call your opposite as saint. You are committing a mistake (bhUl), he is committing the opposite of it. He is seated firmly, adopting a posture (Asan); he says – ‘I shall not eat; today it is fasting’. But, the body says – ‘I am hungry, stomach is flaming’. But, he does not listen; he says – ‘I am not the body; I am becoming the conqueror of the body; I shall be victorious; this is where, I have staked my entire ego, as to who would win – is it body or me?’ This also has become unnatural. One’s body says – ‘enough of it’, but he does not stop. And, another’s body says – ‘please take pity, I am hungry; bring water quickly, beg (mAng) some food (rOTi)’. He says – ‘I shall not go’. He is adamant. One is adamant in eating more, and the other is adamant in not eating anything; but, both are adamant. There is nothing natural in both. Both are unnatural.

But, a saint seems natural to you, because, you do not understand the meaning of ‘unnatural’ (asahaja). A saint seems self-controlled (samyamI). You do not know the meaning of ‘samyam’; it means – moderate (santulita), in the middle (madhya), not excessive (ati). A moderate person would not look like a saint; unless one is excessive, you fail to take note. You understand the language of ‘more’ (excess). If there is a moderate (samyamI) person – the way I define the word ‘samyam’, according to Ashtavakra – you would not come to know, as to what is special about him. If a person takes, only that much food, as is required for the body, how would you come to know? You would not come to know, unless he is fasting. If a person sleeps only that much, as is required for the body, how would you come to know – unless he gets up at three O’clock and chant Lord’s name (rAm)? Unless he spoils the sleep of the whole locality (muhallA), you would not come to know, that someone is a righteous (dhArmik) person. Unless he stands on his head – in such a posture (Asan) – how would you recognise him to be ascetic (yOgI)? He should do something anti (inverse) (ulTA), something which looks special, unusual (asAdhAraNa).

I say to you – if a truly (ThIk) natural person is there, he will not come to your notice (pahcAn). A natural person is so peaceful (SAnta) that, even if he passes by, you would not come to know. You notice only that, which is unnatural – either a person should be adorned with very precious diamonds and jewellery or he should be seated on a throne; only then, you come to know. Otherwise, one should be standing naked in the street; then, you come to know. Even if someone is standing naked, you take note, because he is something special. If someone is seated on a throne, you take note, because that is something special. An ordinary, straight-forward (simple) (sIdhA-sAdhA), natural person is not noticed, because he wears only such clothes, which are needed; he eats only that much food, as is required; he sleeps only that much, as is required. In his life, there will be so much moderation – balance - that it will not be noticeable (pinch) (cubh); it will not stand out for any reason, whatsoever. You will not even come to know (bOdha); you will not be able to remember him. I also say – ‘the day you become such that, no one takes note of you – nobody comes to know, when you came or went away, how you came or went away - then, know that you have become natural (sahaj) – that is, a saint (sAdhu).

Ashtavakra says – ‘such an accomplished (kRta kArya) person, remains contented (sukha-pUrvak), even while seeing (dEkh), hearing (sun), touching (sparSa), smelling (sUngh) and tasting (eating) (khAtA)’. He neither pursues (pIchE paDnA) fasting, nor renunciation (tyAga); neither he adopts head-down posture, nor whips himself. There were Christian monks (fakIr) who would whip themselves, everyday morning. The more a monk whips himself, that much great, he was considered. Their wounds would never heal, because, if one whips himself everyday morning, how would they heal? Blood was flowing from the wounds, and devotees would come and note, who whipped himself how much. Someone had whipped himself a hundred times, was considered greater than another, who whipped himself ninety times. How else do you check (evaluate) (jAnc) your saints? Someone has fasted for ten days, and someone for thirty days; the one who fasted for thirty days, is considered greater. Someone whips himself thirty times, and another ten times; but, those who watch the monks, whipping themselves, are also (mentally) sick (bImAr), diseased (rugNa) – it is a kind of derangement (vikshiptatA); they are also evil (dushTa); they are enablers (kAraNabhUta) (of the evil), because, when the saint is whipping himself, and, if a crowd is watching and applauding (praSamsA) the act, then he whips himself more. Naturally, one who would whip himself for ten times, whips a little more, because of the applause; the additional whipping was caused by the crowd of onlookers. And, thus, there is a competition, as to who whips himself more. There also, conflict (sangarsh) of egos arises. This tradition of whipping is not found in Hindustan; therefore, you can understand that these are sadists (dukhvAdI), who go to watch whipping. But, when you also go to see some ascetic, while he is undertaking fast, you touch his feet; isn’t this also similar to the act of whipping? In fact, it is more dangerous (khatarnAk), because whipping is on the surface – on the skin – but, fasting is internal, and therefore, it amounts to internal whipping. You say – ‘our Maharaj observed fast for three months! How many days did your Maharaj observe fast?’ One whose Maharaj is lagging behind, becomes a loser (dIn).

I stayed in the house of a Digambar for a long time – in the family of Digambar Jains. Sometimes, Svetambar (Jain) monks (sAdhu) and nuns (sAdhvi) used to come to me; but the Digambar family would not pay respects to them. I asked them – ‘what is the matter? They are also like monks’. They said – ‘are they monks? Only ours are monks; they remain naked. Are these monks? They are wearing clothes, as we do. What is the difference? If you want to see monks, then see our monks, who remain naked. Whether it is sunny or hot, they remain naked. Are these monks? Why should anyone pay respect to them? They are just householders (gRhastha).’ Digambar Jains do not have any regard for Svetambar Jains. How can there be? They are all sadists. Everyone is watching, as to who can withstand more suffering. They are also checking, with keen eyes, whether anyone is evading. This is the community of evil minded (dushTa). Naturally, the more they are successful in torturing (satAnA) anyone (of the monks), the more they praise him. This praise is, indeed, a deal (bargain) (saudA).

Whom do you pay regards (Adar)? You regard that monk, who is lying on the thorns (kANTA). If someone is lying, spreading a rug, you say – ‘what is there to pay regard? We are also lying down like that only’. The issue is that, you have no regard for yourself also, because, unless you lie down on the thorns, how would be regard yourself? Your regard itself, is deranged (vikshipta). In Russia, there was a Christian tradition, in which, they used to cut off their genitals (jananEndriya). There was great regard for that. Followers of that sect, had no regard for other monks – ‘of what avail your monks are? What is the guarantee that they are celibates (brahmacArI)? They may be cheating somehow. Our monks are true ones, because, there is no question of deception in celibacy.’ What kind of sick minded community is this! In this, you worship the unnatural (asahaj); you have no idea of natural ones. Someone asked me – ‘Ashtavakra has given such an important treatise to the World, but, why there exists no tradition after him?’ Tradition of Ashtavakra can come into being, only when there are (mentally) healthy people in the World. No tradition of Ashtavakra can come into existence, in the midst of sick (asvastha) people. It is so, because, Ashtavakra says – ‘eat, drink, smell, touch; live naturally. There is nothing unnatural here, nor there. Just, be a witness.’ You would say – ‘witness! It is a great deception; who knows, whether that person is a witness or not. He is eats well, sleeps well; he is sitting, and says – ‘I am a witness’. What is the guarantee for this?’ You cannot come to know, just like that; the witness is internal; how would you know externally? You want an external proof, whether someone has become a saint or not; and what the proof, indeed, is? If he does the opposite of, whatever you do, then it is a proof. You are insane. If he becomes insane, in the opposite direction, then it is a proof.  

This Sutra can have another meaning also – much deeper (meaning). kRtArthaH anEna jnAnEna iti EvaM galitadhIH kRtI | - ‘Only that wise (jnAnI) is accomplished (kRtakArya), only he is contented (kRtArtha), in whom even the notion (buddhi) – I have become contented (kRtArtha) through non-dual (advaita) Self-knowledge (Self-realisation) (Atma jnAna) - does not arise. After that, even while seeing (dEkh), hearing (sun), touching (sparSa), smelling (sUngh) and tasting (eating) (khAtA), he remains contented (sukh-pUrvak)’.

kRtArthaH anEna jnAnEna iti EvaM galitadhIH kRtI | This statement can have another meaning also – ‘in whom, even such a notion (state of mind) (bhAva) – I have attained wisdom (knowledge) (jnAna) – does not arise, that is, whose intellect has become dissolved’. ‘Now, even such an internal notion (idea) (concept) (buddhi) – I have attained wisdom (knowledge) (jnAna) – does not remain.’ It is so, because, one who has, even internal notion (buddhi), that he has attained wisdom (jnAna), has not got out of conflict (duel) (dvandva) and duality (dvaita). Now, there is still the difference of ignorant (ajnAnI) and wise (jnAnI). Now, he would say – ‘you have not attained knowledge (wisdom), and I have attained knowledge (wisdom)’. Even now, the ‘I (me)’ (main) has not gone. ‘Me’ has taken another form. Till yesterday, he was saying – ‘you are poor, and I am rich; you are illiterate, and I am educated; you are ugly, and I am handsome (beautiful); you are weak, and I am strong’. Now, he says – ‘I am wise, and you are ignorant’. But, the differentiation remains – difference of ‘me’ and ‘you’, is still there.

Therefore, the second meaning is also deep. The first one is correct, but the second one is much more correct (appropriate) (ThIk). Now, even such a notion (idea) does not arise. Upanishads say – ‘know that, one who says - ‘I have known’, has not yet known’, because, a wise (jnAnI) will not make, even this declaration, that he has known. Even this declaration is egotistic (asmitA-pUrNa). A wise will not even say, that he has ‘attained’, because, differentiation has, again, cropped up – that he has gone above those, who have not yet attained. The old notion (dhAraNA) has, again, come up. Now, another remains below, and himself has gone up. Earlier, he was above, because of riches, but, now, because of self-knowledge, he is above. But, the ego is playing a new game, it is enacting another drama.

‘...in whom even the notion (buddhi) – I have become contented (kRtArtha) through non-dual (advaita) Self-knowledge (Self-realisation) (Atma jnAna) - does not arise....’ In whom, intellect does not arise at all; in whom, even thoughts do not arise – only he has become contented (kRtArtha), who does not make even such declaration – ‘that which is beyond expression (avyakta)’.  

People used to ask Buddha – ‘is there God (ISvara)?’ Buddha used to remain silent. One day morning, someone came and asked Buddha – ‘have you attained wisdom (jnAna)?’ Buddha remained silent. That person said – ‘please tell, clearly; say ‘yes’ if you have attained; and say ‘no’ if not; why are you confusing us?’ Even then, Buddha remained silent. That person went away, thinking that, Buddha does not have even this much courage (himmat) to say whether he has attained (wisdom) or not. He told the disciples of Buddha – ‘wisdom or any such thing, has not happened so far (to him), because, I have just made enquiry; if he had attained, he would have said so’. The disciples started laughing; they said – ‘you are insane; he has attained; that is why he remained silent; what is there to say?’

Then, another problem (upadrava) arises in the World. You listen only to those who make claims (dAvEdAr). You tend to believe one who makes a more forceful claim. But, in the state of supreme knowledge (wisdom), there is no such claim – there is no claim at all. You will be able to stick to the supremely wise, only when you become successful, skillful in recognising (understanding) (samajh) the one, who does not make any claim (gair dAvEdAr) at all. You can stick to a supremely wise, only when you are successful, in understanding the one, even when he says, that he is ignorant (ajnAnI). You can get the holy association (satsang) of a wise, only when you are eager (Atur), for his audience, (sannidhi), even if he never says that he knows (jAnatA). Otherwise, you will fall prey to some kind of deception; you might get into complications created by some claimant. There are many claimants, but, persons with real attainment (upalabdhi), are very few. You have only one method for knowing – who is shouting loudly, who is pounding the table more forcefully. When someone shouts loudly, you say – ‘this person must have attained; otherwise, why should he shout loudly?’

One who attains, does not shout; he appeals (submits) (nivEdan); he does not claim. There is prayer in his vitals (prANa), not urging (exhortation) (Agraha). That is why, I always say, that the word ‘satyAgraha’ is not good. (Translator’s note – Gandhiji used the word to mean non-violent resistance.) Truth is not to be exhorted (Agraha); all exhortations are untrue. Therefore, supremely wise, like Mahavir, gave rise to ‘syAdavAd’. syAdavAd means, non-exhortation (anAgraha). You ask him – ‘is there God (ISvar)?’ He would say – ‘perhaps (syAd); may be or may not be’ (syAt). This seems like the language of ignorant. This is what, the opponents of Mahavir, accused (ArOp) him of – that this is the language of ignorant; you do not know with certainty. You say – ‘perhaps (syAt) (SAyad)’. If you know, say ‘yes’; otherwise, say ‘no’; what is this ‘perhaps’; either God is or is not. Mahavir says – ‘perhaps (He) is, perhaps (He) is not’. It becomes very difficult (like that). You are, as it is, unsteady (shaky) (DAVADOl), and this Great person is making you more unsteady. You are, as it is, uncertain, and, now he is making a declaration of uncertainty. You came to him with this hope (ASA), that things would become certain, that you will get hold of some idea (notion) (dhAraNA), that you will go back home, with some asset (sampatti); but, he is putting us in difficulties. Whatever little strength, we had come with, that also has been made shaky. He says – ‘perhaps’. Is there Self (AtmA)? He says – ‘perhaps is, perhaps not’. Mahavir’s thoughts are very wonderful. Mahavir says – ‘do not ask certainty from me. Certainty will come through your own experience. Do not ask for borrowed experience. Who am I to make you certain? And, if I make you certain, then I am your enemy.’

People come to me. One gentleman (sajjan) has been coming for years. I say to him – ‘You come here, and listen; but do meditate (dhyAna) sometime’. He says – ‘why meditate? Now that, I have met you, whatever you say, I believe it; I do not have any doubts. Whoever may have doubt, should undertake meditation etc. I have accepted (what you said). You have attained; and whatever you say, I believe that. This much is enough, that I touch your feet; all that I need is, your blessings; what else?’

How my certainty could become yours (your certainty)? I have known, but, how could it become your knowing? And how would you know, whether I have known or not? Can my claim only, be the reason for your trust? But, there cannot be any claim for the Truth (satya); you do not want search out Truth. You want it (Truth) free of cost. You do not want to undertake labour (Sram). You say – ‘if someone tells (the Truth), then there is no more problem (jhanjhaT). If someone says surely (certainly), gives proof (pramANa), then we will avoid the problem of quest (khOjbIn). This is a mountainous route, and the journey is long; and it is beyond us. You have been there; you just tell us, how Manasarovar is? (You say) it is beautiful; so, it is alright. We have faith (SraddhA) in you. We are faithfuls (reverent) (SraddhAlu).’ This Universe is full of faithfuls. Because of these false faithfuls, there is no righteousness (dharma) in this Universe. Someone has become a Hindu, and settled down; someone a Mussalman, someone a Jain, someone a Buddhist, someone a Christian; all these have become faithfuls, and settled down. Temple, mosque, church – all these are full of such people. Among them, no one wants to know. Christian says – ‘Jesus has said; it is enough; He would not say anything wrong’. Jain says – ‘Mahavir has said, and the issue is settled’. What are you saying? You are, indeed, deceiving yourself.

A supremely wise (jnAnI) does not have (make) any claim; he only invites (AmantraNa) – he does not exhort (urge) (Agraha) – he is non-exhorting (anAgraha). He (supremely wise) says – ‘see me; come near me; relish me; taste me; and get ready for the journey. The presence of a supremely wise, will send you on the voyage – it will not give you certainty; it will send you on the journey, wherein - in that final (antim) decision (nirNaya), in that final conclusion (nishkarsh) - there will be certainty; certainty would arise (be born) inside you.

kRtArthaH anEna - then, one becomes contented; jnAnEna iti Evam – in whom even this notion (buddhi) – I have become wise – does not arise; galita dhIH kRtI – even such a notion (buddhi) has dissolved. This final issue (hurdle) has also fallen (collapsed) (gir). Now, there remains no differentiation (bhEda) – there is no difference between knowledge (jnAna) and ignorance (ajnAna); there is no difference between the World (samsAra) and liberation (mOksha); there is no difference between bondage (bandhan) and release (freedom) (mukti); all differences have collapsed; now non-differentiation (abhEda) has been attained (upalabdha). What kind of thoughts (vicAr) in non-differentiation? There is always differentiation in thoughts. Whenever a thought arises, a wall comes up, a line (rEkhA) is drawn; and differences begin. In thoughtlessness (nirvicAra), there is no differentiation.

 

SUnyA dRshTirvRthA cEshTA vikalAnIndriyANi ca |

na spRhA na viraktirvA kshINasaMsArasAgarE || 17 : 9 || 165 ||

‘For that person (purusha), whose World-Ocean (sAmsAra sAgara) has dried up (kshINa), there is neither attachment (thirst) (tRshNA), nor aversion (virakti); his sight (dRshTi) becomes vacant (SUnya), his actions (cEshTA) become purposeless (vyartha), and his sense organs (indriya) become disabled (inoperative) (vikala)’.

dRshTiH SUnyA – in that supreme state (daSA), the sight becomes vacant. Your eyes are replete with thoughts – filled with thousands of thoughts (vicAr). You do not see anything without thoughts (nirvicAr); you do not see with vacant (khAlI) eyes. Whenever you see, it is with a bias (pakshapAt) – not unbiassed. Before you proceed to see anything, you have already made up your mind (nirNaya).

You have come to listen to me; someone has already made up his mind, that this person is bad (burA); someone has made up his mind, that this person is good. Even before coming, how can one conclude, whether someone good or bad? If you do not come with any conclusion, then, one can decide (after coming). You come, having already concluded; now any decision (after coming) becomes difficult. It is most likely, that you would go back, having substantiated your conclusion. A person, who has already made up his mind, that this person is nice (bhalA), would pick only those things, which would strengthen his conclusion; he would pick and choose. A person who has already made up his mind, that this person is bad, would also go back, having firmed up his conclusion – I know, this person is bad. He will come to conclusion, by his own method; he would pick and choose, things that are in his favour, things that strengthen his notion. And, both of them will go back, thinking that, they came and met me. But, indeed, they have not come at all. How will their bias, allow them to come to me? Bias is standing, in between, and they were not able to see me, at all. Bias has coloured them (their view); they were wearing goggles (caSmA).

Your condition is almost, as if, only goggles are there, and no eyes – goggles, one after (behind) other, and, there are no eyes inside, because, eyes are indeed vacant. dRshTiH SUnyA – this is really a wonderful (statement). Eyes are, indeed, vacant only; there is no colouration (rAg rang), no leanings, no notions, no doctrines, no scriptures – nothing is there.

An elderly Christian lady came to me, and said – ‘I am very pleased to hear your words; you have strengthened my faith in Christianity; Jesus did say, whatever you said.’ What happened to this lady? She is replete with Jesus. All her thoughts (ideas) (khayAl) are ready; she chose all those, which accord with her thoughts; she left out all those which do not (accord). She became pleased; she came to thank me. I said – ‘you have not come here, at all; you did not reach here, at all; did you, indeed, hear me?’ She said – ‘you are wrong; you might have observed – I am listening for the past fifteen days’. I said – ‘even if you listen for fifteen years, you would not, indeed, hear me. Come back with empty (khAlI) eyes; do not listen as a Christian, nor as a Hindu, nor as a Mussalman; do not listen by being (becoming) anyone; otherwise, how will, listening happen? Just listen. I do not say that you should agree with me. What is the hurry to agree? First, listen; then you make up your mind. But, at least, listen. If you make up your mind, even before listening, it would become very difficult.’

Mulla Nasruddin became the village Kazi (one who dispenses justice). First case came. He listened one side; he said – ‘very right’. The clerk said – ‘Sir, this is only one side; now, please listen to the other side also’. He said – ‘if I hear the other side, my mind would become confused; then it will become difficult to decide. Now, it is easy; let me do it’. The clerk said – ‘this will be injustice; are you not aware of the rules of the court?’ Therefore, Mulla said – ‘alright’. He listened to the other side, and said – ‘very right’. The clerk said – ‘are you in your senses? Do not be in a hurry. How both of them can be right?’ He said – ‘brother, you are also right; we should not get into this problem, at all’.

Man is engaged in taking decision quickly – to make it quick. Whether you are born in the home of a Christian, or that of a Hindu, you have heard only one side. In this World, there are three hundred religions. But you took decision, and became a Hindu, or a Jain. But, you have heard one side only, and there were three hundred sides – so fast! No, you are afraid that, if you hear all the three hundred sides, it would become difficult to come to any conclusion. Therefore, do it fast.

As soon as a baby is born, parents impose their culture (rituals) (traditions) (samskAr) on it – circumcise (khatnA). The child has just begun its life; make him a Mussalman - circumcise him. They start the problems. Carry out the ritual of shaving the head (muNDan), the ritual of sacred thread (janEU); a brahmin, a scholar (paNDit), a priest (purOhit) comes; worship and ceremonies begin. Now, the child does not have awareness (bOdha); even his eyes are not fully open; he does not know anything. But, you are imposing (culture); even before the child develops awareness (bOdha), you will make him something; you will make him cultured (traditional) (ritualistic) (samskArit). Then, his awareness will never awaken. All the problems of the World have arisen, because there is no awareness; there is no opportunity for awareness to awaken. The parents are very eager; they are in a hurry. All religious preachers (teachers) keep preaching - give religious education; there must be religious education.

There should not be any religious education. There should be education in meditation (dhyAna) – not that of religion (dharma). Teach meditation; teach people to become peaceful (SAnta); teach them to be without thoughts (nirvicAr). After that, wherever their absence of thoughts would take them, that would be their religion. And, I say – ‘being without thought, does not make anyone a Hindu, or Mussalman; absence of thoughts makes a person righteous (dhArmik). There could be religions in the World, if a child’s mind is not distorted (deformed) (vikRta) from the very beginning, if poison is not infused (into the mind). But, we are in a hurry, we are very afraid – let us push our notions (ideas), before any other notion (idea) enters into the mind of the child. In this World, of all great malpractices (wrongdoings) (anAcAr) carried out on the mankind, the greatest malpractices had happened with the children. They have fallen into your hands - unaware (abOdha), helpless (asahAya); you can do whatever you want – circumcise, keep tuft (cOTI), cut off the tuft, wear sacred thread – do whatever you want. The child cannot say anything, because, it does not know, as to what is happening; there is no method of saying ‘yes’ or ‘no’. Before the child (becomes capable of saying) say ‘yes’ or ‘no’, you would have instructed (dIkshit) the child for years, that it becomes difficult for the child to say ‘yes’ or ‘no’.

galita dhIH – means – to get rid (tyAga) of all these traditions which others have given you. SUnyA dRshTiH – then you become vacant sighted. cEshTA vRthA – one who has become a witness, comes to know, that there is no need to make any effort (cEshTA) – whatever is to happen, happens, all by itself. The river does not make effort, to go to the ocean; it goes (to the ocean) alright, but it does not make any effort. The trees do not make any effort, to grow – but they surely grow. The clouds do not make any effort, to rain – but, surely rains happen. Moon and stars do not make any effort, but all the same, they are revolving. If, indeed, any effort is made to revolve, some day, the Sun might come up a little late; it might take some rest. Sunday is the day of Sun, and the whole World is enjoying holiday, but the Sun does not have any holiday. Would it (Sun) say – ‘today is Sunday, and I shall not be coming out; I shall take rest’. It would become tired, if there is any effort (on its part). It does not take any holiday; there is no effort at all; what kind of fatigue? What kind of holiday? No one is doing anything – everything happens, all by itself.

One whose sight becomes vacant, whose intellect gets dissolved, he suddenly awakens and looks – ‘I remained insane, for no reason, whatsoever! What all things I planned to do! What all things I was planning to make! All things are happening, by themselves. I was unnecessarily carrying a burden. Becoming a doer (kartA), I was unnecessarily, having tension and worries; I was becoming deranged (vikshipta)’.      

‘For that person (purusha), whose World-Ocean (sAmsAra sAgara) has dried up (kshINa), there is neither attachment (thirst) (tRshNA), nor aversion (virakti); his sight (dRshTi) becomes vacant (SUnya), his actions (cEshTA) become purposeless (vyartha), and his sense organs (indriya) become disabled (inoperative) (vikala)’.

indriyANi vikalAnI.......! Now, our energy (UrjA) – energy of life – is totally devoted to the sense organs (indriya). As soon as a person becomes peaceful (SAnta), empty (vacant) (SUnya), witness (sAkshI), the energy gets released from the sense organs, and starts flowing upwards. Sense organs are the instruments, for bringing down the energy. For that person, in whom, energy does not go upwards, the nature (prakRti) has designed a method – spend it (energy) below - so that energy does not get accumulated; otherwise, you will burst out. The day, energy starts flowing upwards, all sense organs become quiet (SAnta), by themselves; the predominant (prabal) action becomes quiet. After that, you still see, but the eyes do not prod you, to see the beauty – ‘look at the beauty!’ You still hear, but ears do not prod you, to hear – ‘listen to that beautiful sweet song!’ You still relish (taste), but the tongue does afflict (pIDit) you, it does not trouble (parESAn) you, it does not raise dreams, it does not arouse temptations (vAsanA) – ‘have food; if not (real) food, at least, have food in dream, imagine about tasty food’. No, all the jobs (kAm) keep going, but the earlier (purAnA) passion, temptations, power (bal) of sense organs, becomes dissolved (vilIn).

Krishna said to Arjuna –

‘yA niSA sarva bhUtAnAM tasyAM jAgarti samyamI |

yasyAM jAgrati bhUtAni sA niSA paSyatO munEH || (Gita – 2:69)

‘That night of Self-ignorance (Atma ajnAna), in which all beings (bhUtAni) are asleep, therein, a wise (knower) (jnAnI) awakes; that day of ignorance (ajnAna), in which all beings are awake, therein, a wise is asleep.’ Wherein ignorant are awake, a wise goes to sleep; and, wherein ignorant are asleep, a wise awakens. You are awake to sense organs, but asleep in (to) the Self (svayam); a wise is awake in (to) the Self, but asleep in (to) the sense organs; his sense organs become empty (vacant) (SUnya) by attaining peace (SAnta), and his witness (sAkshI) awakens. The energy is the same; but, when witness awakens, there is no need for sense organs to be awake; energy does not flow into them; the witness merges (lIn) all the energy unto himself. Wherein you are awake, a wise is asleep; wherein you are asleep, a wise is awake. Whatever is your day, that is his (wise) night; whatever is your night, that is his day.

     

 na jAgarti na nidrAti nOnmIlati na mIlati |

ahO paradaSA kvApi vartatE muktacEtasaH || 17 : 10 || 166 ||

‘He is neither awake nor asleep, he neither opens his eyes nor closes. Oh, what an exquisite (utkRshTa) supreme (parama) condition (state) (daSA) of that liberated soul (mukta cEtasa) is!’

Understand this – na jAgarti – a wise does not perform, anything at all. Therefore, it is very difficult even to say, that he is awake. It is also very difficult to say, that he is asleep. When doer-ship (kartRtva) itself has vanished, then, only paramAtmA is awake, and only paramAtmA is asleep – not the wise. Remember this difference. You make a lot of efforts, to go to sleep, but you do not get sleep. You make effort to sleep. You think that, probably, by making efforts, you can get sleep. Is there any connection between effort and sleep? Whenever it (sleep) comes, it comes (of its own). When paramAtmA (in you) wants to sleep, then you go to sleep; not by you making him asleep. paramAtmA is not some baby, that you would sing lullaby (lOri), you would pat (thapkI) him, and he would go to sleep. Whenever a need arises, inside you, to sleep, then you get sleep.

People come to me, and say that they are not getting sleep. I tell them – ‘let it (sleep) not come; just lie down quietly in the bed; you just don’t do anything; things will not be resolved by your making effort; there is no connection between effort and sleep. The truth is that only because of efforts, one does not get sleep. You efforts are a hindrance to sleep. If it does not come, it is alright; probably, there is no need for it (sleep)’.

Present day man too, wants to sleep, for eight hours; but, there is no more need, for a man, to sleep for eight hours; three or four hours is enough. They are worried, because, earlier, they used to sleep, for eight hours. They have forgotten that, earlier, they were young; then, the need was different. In the mother’s womb, the baby sleeps all the twenty four hours; then, would you sleep, in old age too, for twenty four hours? After the child is born, it sleeps for eighteen - twenty hours. Then, would you sleep, now also, for eighteen – twenty hours? The need of a baby is different; as one grows, the need for sleep also reduces.

But, we have our problems. After the age of thirty five also, man keeps eating, the same amount of food, as he was taking before; he does not remember that, the slide (DalAn) has already begun. Therefore, all the food gets accumulated, in the stomach. Now, he says – ‘what is the matter? Earlier, I used to take, the same amount of food; then, there was no problem’. Around the age of forty, belly size begins to increase. The reason is that, up to thirty five years, one was in ascendancy; now, it is descendancy. By the age of seventy, one dies; would he not descend, then? It takes thirty five years, to go down. You have climbed up the mountain; now, would you not go down? Now, you are going down; there is no need for, this much of petrol. The truth is that, there is no need for petrol, at all. Now, you can close the petrol tank, and the car would keep going down. Now, there is need for less food, frugal meal; there is need for less sleep. But, our old habits, keep pulling us.

We do not, at all, listen to the Nature (prakRti). The Nature is the voice (AvAz) of paramAtmA, But, we keep struggling with life, even till the last moment. If only, we keep listening to the Nature, quietly, it (Nature) reconciles (rAzI) us, to (with) everything. When the sleep (time) reduces, we can come to know that, the need for sleep has also reduced.

Man of wisdom (knower) (jnAnI) means, one who does not act (do anything), by himself. If he gets sleep, it is alright; if not, he just keeps lying. If he wakes up (eyes open), it is alright; if not, he keeps lying down. A wise is neither diligent (active) (karmaTha), nor lazy (AlasI). A wise is not anything at all – he is just a tool (upakaraNa), just an instrument (nimitta-mAtra). He does whatever paramAtmA makes him do. If He does not make him do, he keeps waiting (pratIkshA); whenever He makes him do, he would do, then.

na jAgarti na nidrAti.......| by himself, he neither sleeps, nor keeps awake, to the extent that -  nOnmIlati na mIlati | he does not even blink (jhapak) his eyes, by himself. You also have never blinked; you are just aware that you are blinking. When someone brings his hands aggressively, towards you, the eyes would blink. If you hesitate, then, there will be problem; by that time, the eyes might have got hurt. Eye lids blink by themselves – it is natural (prAkRtik). Scientists say - ‘reflex action’ – it is happening by itself; you are not doing it.

You might have observed – during sleep, if some insect crawls upon you, you shake it off; but you are not aware. In the morning, if someone asks you – ‘an insect was crawling on your face; did you shake it off?’ You would say – ‘I do not remember’. You do not remember, as to who shook it off. But, someone inside you, was keeping awake, and he shook it off. Even during deep sleep, if someone calls out your name, you get out of your sleep, and look around, as to who calls out your name, who is creating mischief when everyone is asleep. But no one else heard it, you only heard it, because it was your name; therefore, subconsciously (acEtan), some energy flowed; you are able to hear, even during sleep. When a mother is asleep, even if there is a storm, or cloud thunder, or lighting flashes, she might not hear it; but if her child mutters (kunmunA) even a little, she would wake up. There is some puppeteer (sUtradhAr) inside.

Ashtavakra says - ahO paradaSA kvApi vartatE muktacEtasaH | - ‘He is blessed (dhanya); Oh (ahO), what an exquisite (utkRshTa) supreme (parama) condition (state) (daSA) of that liberated soul (mukta cEtasa) is!’ He does not blink his eyes; he does not open his eyes; he neither sleeps, nor awake; he does not do anything, by himself; his entire doer-ship has come to end.

Just think about this supreme state. Even if you think of it, you would become ecstatic (AhlAdit). If only your doer (doership) gets dispersed (visarjit), then would there be any worry! How can any worry arise? Worry is the shadow (chAyA) of doer. If the doer is gone, then worries also are gone. You want to leave off worries, but do not want to leave off doership. That is why, worries never leave you. And, another worry gets hold of you – how to get rid of worry? There is an addition to the worries.

Eastern psychology (manO-vijnAna) recognises four states of man’s awareness (cEtanA). First state is wakefulness (jAgRti). In this state, there is ego - doer-ship, an intense hold of ‘me’ (mine). The second state is called dream (svapna). In dream, ego becomes feeble (kshINa). Every day, during night, when you sleep, ego becomes feeble in the dream. Neither a brahmin, remains a brahmin, nor a sudra remains a sudra; the President does not know, that he is President; a peon does not know, that he is a peon. Self-identity (asmitA) becomes feeble; it does not come to end – there is a little semblance (jhalak mArnA) of it; it becomes foggy (dhUmil); there is no ego, but there remains the reflection (pratibimb) of ego. This dream is the second state.

The third state is called deep sleep (sushupti), wherein, even dreams go off; nothing remains. Then the ego is non-existent (abhAva); you do not know - ‘I am’; even doer-ship becomes non-existent; you do not remain a doer. Breathing goes on; digestion carries on; blood keeps flowing; you do not remain doer of anything. You just do not do anything, during deep sleep; there is no shadow (reflection) of ego – as it was in the dream state. In the wakefulness (jAgRti), ego is very powerful; there is a shadow of it in the dream; in the deep sleep, even the shadow is gone. A kind of darkness prevails. Deep sleep is a negative (nakArAtmak) state. There remains nothing; you become, as if you do not exist.

Then, the fourth state – turIya - the supreme state, the state of wonderment (ahO). turIya is being wakeful (jAgrat), as in the state of wakefulness (jAgRti), and being peaceful (tranquil) (SAnta), as in the state of deep sleep (sushupti). turIya means – tranquility (SAnta), similar to that of deep sleep. However, in the deep sleep, there is darkness (andhakAr), but, in turIya, there is effulgence (prakASa). In deep sleep, the ego vanishes, and so also in turIya; but, in deep sleep, egolessness (absence of ego) (nirahankAr) does not arise. In deep sleep, ego just vanishes, but, that is a negative (nakArAtmak) condition. In turIya state, a state of egolessness (absence of ego) arises; but, that is a state of creator (vidhAyak); then, wisdom (bOdha) awakens, awareness (hOS) arises, and the state of non-doer (non-agency) (akartA) becomes clear (plain) (spashTa). In turIya state, the individual (vyakti) becomes instrumental (nimitta) in the absolute (sampUrNa) form (rUpa) of paramAtmA; the individual is erased (miT), and only paramAtmA remains. This is the description (varNana) of fourth state - turIya. (Translator’s note – The word ‘vidhAyak’ is not understood. Brahma, the creator, is called ‘vidhAtA’. Accordingly, it has been translated as ‘creator’. But, the translation is doubtful.)

ahO kvApi paradaSA muktacEtasaH vartatE |  ‘What a blessed (dhanya) state (daSA) of that liberated soul (mukta cEtasa)! How exquisite (utkRshTa) and supreme (parama) (the state is)! Neither he is awake, nor asleep; neither he opens his eyelids, nor closes; everything seems like a dream; everything is innate (naisargik) and natural (sahaj)!’

 

sarvatra dRSyatE svasthaH sarvatra vimalASayaH |

samastavAsanAmuktO muktaH sarvatra rAjatE || 17 : 11 || 167 ||

‘A liberated (mukta) person (purusha) is always (sarvatra) seen self-abiding (svastha), and pure (vimala) hearted (ASaya); he always lives (virAja) free of all desires (temptations) (vAsanA).’

sarvatra dRSyatE svasthaH – You will find a liberated person, abiding (svastha) in the Self (svayam) in all situations (sthiti) and in all conditions (paristhiti). You can never find him disturbed (vicalit). You can never find him oblivious (smRta) of his core (centre) (kEndra). This is possible only in turIya state, wherein one reaches (attains) (upalabdha) the centre (core) and settles down (jam) therein. Similar to a tree which has rooted itself in the Earth, he also spreads roots (jaD) in his turIya state.

sarvatra dRSyatE svasthaH – You will find him everywhere self-abiding (svastha). Be it suffering (dukh) or happiness (sukh), be it success (safal) or failure (vifal), be it life or death (mRtyu) – you will find him self-abiding. You will find him self-abiding at death also. You can never find him shaky (DAvADOl).

sarvatra vimalASaya – You will find his heart (ASaya) to be pure (nirmala) everywhere; nowhere you can find his heart to be harsh (kaThOr) or perverse (distorted) (vikRta); his heart will always be auspicious (Subha) – it is not that he wants to act auspiciously; there is no question of actions by him. He neither makes effort to be moralistic (naitik) – there is no question of actions by him; neither there is morality (nIti) nor immorality. Now, whatever his natural (sahaja) conduct (vyavhAra) is, that is the purity of his heart itself. You will find, a sort of fragrance (sugandh) around him; you will find a peaceful atmosphere (vAtAvaraNa) around him. If you are agreeable, you may take a dip in that atmosphere, similar to one taking a dip in Ganga, and becoming fresh.

A wise (jnAnI) person himself, is a holy spot (tIrtha); that is why, Jains call Mahavir a Tirthankara. Holy places are not situated, on the banks of rivers, but, in the vicinity of wise, because, the real Ganga is flowing inside the wise. Your body could be cleaned by the waters of Ganga; but, your consciousness (caitantya) could be purified by the Ganga of Consciousness only, and your Self (soul) (AtmA) also could take a dip (snAna) therein.

samasta vAsanA muktaH – He has become free of all desires (temptations) (vAsanA). muktaH sarvatra rAjatE – You will always find him on the (king’s) throne (siMhAsan); even if he is seated in the dirt (dhUl), you can recognise (pehcAn) his emperorship (bAdSAhat). His being an emperor, does not depend on thrones, but it is most internal (Antarik). Even if he is standing, like a naked Fakir, on the wayside, you can recognise him, having an empire (sAmrAjya). Jesus has spoken of this empire only – ‘Kingdom of God’ – the kingdom of the Lord (prabhu).

Many a times, enemies of Jesus, tried to catch (arrest) (pakaD) him; but, on approaching him, they became changed. Once, the priests sent, most wicked people, to catch Jesus. But, on coming near him, they started listening to him, and became spell-bound (mantra-mugdha). When they returned, the priests asked – ‘have you brought him?’ They said – ‘it is very difficult; this person is very wonderful (adbhuta); there is a sort of dignity (garimA) around him, and we were subdued at once; he is a sort of an emperor, and we felt very lowly (dIn hIn); how to handcuff him? Therefore, we hid the handcuffs. This person is very wonderful; such a person has never been born’. That is why, they caught Jesus, during a dark night; they never made effort, to catch him during day time, because, all their attempts, to catch him, during day time, were futile (vyartha).

You see Mahavir standing naked. But, still, has any emperor ever attained a greater emperorship than him? Swami Ram (Rama Tirtha) used to call himself an emperor. He has written a book ‘Six Decrees of Emperor Ram’ (rAm bAdSAh kE chaH hukmanAmE). He indeed had nothing – just loin cloth (langOTI) – Six Decrees! He has given six commands (AdESa) – decrees (farmAn) - to the World (duniyA) – do this, this. When he went to America, he called himself an emperor. People asked him – ‘you are a Fakir; but, why do you call yourself an emperor?’ He said – ‘because, I have everything; the day I left my small home, the whole Universe had become my home. By just leaving off the petty (kshudra), this Grand (Universe) (virAT) has become my wealth (sampadA). Now, I have everything, all the wealth – the entire wealth of this Universe - is mine. Moon and Stars move about because of me. The Sun rises because of me. All these things are happening at my signal (iSArA).’ People think that this person’s mind is somewhat deranged. All these things happen at your signal! But Rama is telling the right thing. One such moment comes, when you get erased, and then paramAtmA speaks from your inside. Someone asked him – ‘is it happening at your signal?’ He replied – ‘who else? There is none other than me. I am only moving these. When I pushed (kick started) (dhakkA) them for the first time, only I was there. These moon – stars were made by me. They are moving at my signal. They have been going about, at my signal, from the very beginning.’ He is talking about some higher world (mahat lOka). Rama Tirtha had emperorship.

samasta vAsanA muktO muktaH sarvatra rAjatE | - sarvatra – one whose desires have become void (SUnya), he is splendid on his internal (Antarik) throne. Only he who is seated (virAjamAn) like that, in the throne, is indeed splendid; all else are beggars (bhikhArI).

 

 paSyan SruNvan spRSan jighrannaSnan gRhNan vadan vrajan |

IhitAnIhitairmuktO mukta Eva mahASayaH || 17 : 12 || 168 ||

‘That Great Soul (mahASaya), being free from effort (prayAs) and effortlessness (aprayas), even while seeing (dEkh), hearing (sun), touching (sparSa), smelling (sUngh), eating (khAtA), receiving (grahaNa), talking (speaking) (bOl), and moving about (caltA), is certainly (niScaya) living-liberated (jIvan-mukta).’

He does everything, yet, he does not do anything at all; he moves about, yet he does not move; he speaks, yet he does not speak; he eats, yet he does not eat.

In Jain scriptures (SAstra), there is a mention (ullEkh). One Jain ascetic came; he was staying on the other bank of Yamuna (river). At that time, there was flood in Yamuna. Rukmini asked Krishna – ‘the ascetic is staying on the other bank; the boat cannot go; how to reach him food? We should send him food.’ Krishna said – ‘do so, send it’. She asked – ‘how to do it? Boat cannot go now.’ He said – ‘just say this – ‘O Yamuna, if the ascetic had always been observing fast (upavAsa), give me way’. If indeed the ascetic is fasting, then, Yamuna will give way.’ This is a very sweet story. Rukmini prepared the food plate (thAl), and reached the bank of the river, along with her maids. She said to the river – ‘O River, the ascetic on the other bank is hungry, and if he had always been observing fast, give me way’. It is said that the river gave way. She was astonished; she passed through the river; having gone to the other bank, she served food to the ascetic. Then, she became worried about going back; what to say to the river? The ascetic had consumed food, and he is not fasting, now. She had forgotten to ask Krishna about it; she asked Krishna about reaching the other bank, but not about coming back. While coming, it was alright, because the ascetic was fasting; now that the ascetic had consumed food, in front of her eyes, he is no longer fasting. Whatever food she brought, has been consumed by the ascetic. She became worried. Seeing her worry, the ascetic asked her – ‘you seem to be worried. What is the matter?’ She explained the matter – ‘whatever Krishna said for coming to this bank, had worked. Now, I do not know how to go back.’ The ascetic told – ‘you are unnecessarily worried. Just repeat the same formula (sUtra) – ‘O Yamuna, if the ascetic had always been observing fast, give me way’. Though she was not confident that it will work, as there was no other way, she uttered the same formula. And, the river gave way again. Having come back, she said to Krishna – ‘it is beyond my comprehension’. Krishna said – ‘the ascetic is always fasting. There is no connection with his taking food or not. Do you know the meaning of ‘upavAsa’? It means – ‘one who is splendid (virAjamAna) in his interior; one who is seated inside himself – that is ‘upavAsa’; there is no connection with taking food or not taking food. If one does not eat, then it is foregoing food (anSan). It has no connection with ‘upavAsa’. ‘upavAsa’ means – ‘abiding in oneself; being seated by his own self; one who does not move away from there, This is the meaning of ‘upavAsa’’. (Translator’s note – the word ‘upavAsa’ has been used with two meanings; one, as understood by Rukmini – ‘fasting’; the other, as meant by Krishna – ‘splendid’ virAjamAna.)

One who is seated inside himself, even if he is taking food, indeed, he is not taking food, because, the food is meant for the body only – not for himself; he remains a witness (sAkshI). Even if he (such a person) moves about, indeed, he does not, because, it is his body which is moving. Have you ever moved about? How will you move? Do you have any limbs (hAth-pair)? The body moves about. How will you speak? It is the body which is speaking. How will you think (sOc)? It is the mind which thinks. You are beyond all these – you are the form of witness behind all these actions (kriyA).

‘.......even while seeing (dEkh), hearing (sun), touching (sparSa), smelling (sUngh), eating (khAtA), receiving (grahaNa), talking (speaking) (bOl), and moving about (caltA), being free (mukta) from effort (prayAs) and effortlessness (aprayas).......’ Neither he does this way, nor he does not; whatever happens, he lets it happen. He gives way for everything (to happen). Whatever the Lord makes him do, that, indeed, is right. There remains no wish for himself. He does not keep account of (for) himself; he is with the Lord in every eventuality. He has stopped swimming; he is flowing along with the river – this flow (bahAv) (along with the flow of the river) is called ‘living-liberated’ (jIvan-mukti). ‘...such a Great Soul (mahASaya) is certainly (niScaya) living-liberated (jIvan-mukta)’ - IhitAnIhitairmuktO mukta Eva mahASayaH |

 

na nindati na ca stauti na hRshyati na kupyati |

na dadAti na gRhNAti muktaH sarvatra nIrasaH || 17 : 13 || 169 ||

‘A liberated (mukta) person is joyless (tasteless) (mundane) (ras-rahit) everywhere; neither he slanders (nindA), nor praises (stuti); neither is he glad (harshita), nor angry (kruddha); neither he gives (dEtA), nor takes (lEtA)’.

Understand this – do not derive any wrong meaning of ‘nIras’. A liberated person is joyless (tasteless) (prosaic) (mundane), because he has attained supreme (parama) joy (taste) (ras); for him, in this World, there remains no joy (taste) (delight). A liberated person is joyless, because he has got that, which is called – ‘rasO vai saH’. He has attained that supreme wealth (dhan); he does not find any wealth in the sherds (ThIkar); therefore, he has abandoned (chOD), given up (tyAg) the sherds. There is no value (mUlya) in it (sherds), even worthy of giving up; one can give up, if there is something worthy. There is nothing worthy of giving up, nothing worthy of enjoyment (bhOg). From whatever things, you derive enjoyment (ras), they become joyless (tasteless). To whatever you are awake, he sleeps over them; to whatever you asleep, he awakens to them. A supreme joy arises; now, an uninterrupted (day and night) (ahar-niSa) stream of nectar rains. Now, who would drink poison (jahar), and why? (Translator’s note – ‘rasO vai saH’ – please refer to Taittiriya Upanishad – 2.7)

Whatever you call taste, is not taste at all, because, if there is, indeed, taste, you would have been endowed with taste (delight) (ras-mugdhatA) in your life; you would have become replete (pUrNa) with taste (delight) (joy); great festivity (mahOtsava) would have resulted in your life; flowers would be blossoming; there would be dance, festivity. But, there is nothing (in your life). You remain parched (rUkhA-sUkhA) like a desert (marusthal); you remain weary, defeated, lost of everything. No flower seems to be blossoming in your life – only thorns are spread everywhere. Your whole life is a story of insects (kITA); there is only grief and sting (daMSa); you call this ‘taste’ (delight)! You are calling something tasty, mistakenly; you see taste, where there is no taste at all. This taste (delight) gets dissolved (visarjan).

That is why, this Sutra says – ‘nIrasaH’; such a supreme wise (jnAnI) becomes tasteless (joyless) (nIras). That which is ‘taste’ in your view (dRshTi), in your language (bhAshA), becomes tasteless. But, if you see from the other angle – from the angle of wise – for the first time, he becomes replete with joy (taste), he becomes an ocean of joy; in his life, an epic (mahA-kAvya) is born, a great music arises, the lute (vINA) of Infinity (virAT) plays, and sprouts (prasUn) of paramAtmA blossom. In that sense, he (wise) is not tasteless (nIras).

Let me make it clear, because, there is always a danger with you (your understanding). The danger is this – you could consider joyless (tasteless) people, as wise (jnAni); you have assumed so many of them to be so (wise), and seated them around yourself; in fact, they have nothing inside them - they are totally parched; they have abandoned outside things, but, inside, nothing has happened. Having seen those, who have abandoned outside things, you thought that, they have become joyless, renunciates, unattached. No, the real sign of true unattachment (virakti) is - if all the external joys are gone, then, there should be an uninterrupted flow of stream of joy (delight) (ras) inside; he should not perceive joy, wherever you perceive; yet, there should be a supreme joy in life. Buddha has called this condition as ‘dharma mEgha samAdhi’ – as if there is rain of dharma cloud, and he becomes filled with joy.

Kabir has said, again and again – dark (dense) (ghanE) clouds have burst forth, and there is a rain of nectar (amRta); Kabir is dancing rapturously (magan). Your joy (taste) surely vanishes; your joy is not joy at all. First of all, one does not become tasteless (joyless) (nIras) just by vanishing of (Worldly) joy. The door for supreme joy opens only when your (Worldly) joy vanishes. There are two ways; either you open the door for supreme joy, so that the joy of this life could go away; or, you leave off the taste of this life – but, there is no certainty, whether the door for supreme joy would open or not.

The complete process (prakriyA) of Ashtavakra, and also my whole teaching is this – first, you open the door for supreme (joy); you attain the greater joy, and the petty joy will go away of its own. When the Infinite (Grand) (virAT) is got hold of, the petty surely goes away; the useless (vyartha) surely goes away, when one feels the fragrance (gandha) of useful (meaningful) (sArthak); when one gets huge wealth (sampadA), is he worried about petty riches? Then, there is pleasure (mazA) in renunciation; then, there is spontaneity (sahajtA) in renunciation; it happens, without actually doing it (renouncing); there is no need to do it (renounce). That renunciation, which is to be undertaken, is a false one. In that, the doer (actor) would remain, and, ego also builds up (nirmit).

 na nindati na ca stauti na hRshyati na kupyati | - such a person, is bereft of all those of your tastes (joys) - neither he slanders, nor praises. You might be surprised, as to why Ashtavakra is talking of slander and praise in the context of taste (joy) (rasa). Slander is also one of the tastes. You derive please in slandering somebody; look at your (own) face when you are slandering somebody – it (face) seems to be full of joy; there seems to be such a huge energy in life. Watch people, when they are slandering somebody, how happy they seem! That seems to be their only happiness; when one does not get an opportunity for slandering, he might become joyless (viras).

Why do you slander? Why people take such a delight in slandering? Poetic literature (kAvya SAstra) have defined nine sentiments (nava rasa); but, it is not known, why they have left out slander (as one of the sentiments). (Translator’s note – the nine sentiments (nava rasa) are eroticism (SRngAra), pathos (karuNA), humour (hAsya), wrath (raudra), heroism (vIra), horror (bhaya), abhorrence (bIbhatsa), wonder (adbhuta) and peace (SAnta)). It seems that slander is a great sentiment (mahA-rasa). People always read and hear poetry (kavitA); and all the sentiments (rasa) seem to be alright. But, slander is surely very common (sArva-laukika) - it is universal (sArvabhauma). If someone sitting near you, starts slandering somebody, you leave off all other jobs – you are not ready to miss the opportunity. If the person stops in between, if he says that he would continue the next day, you urge him to complete it. What kind of interest is this, in slander? There is joy. Slander (nindA) means that one is demeaning (chOTA) the other. One derives pleasure of being (becoming) great (superior), by demeaning the other. One does not actually become great by that, but, by demeaning the other, one derives the pleasure of own greatness.

Have you heard the story of Akbar? In the assembly hall, Akbar drew a line and told the assembly – ‘let someone make it (line) smaller without touching it. People thought much – how to make it smaller without touching it? One has to touch it; only then, it can be made smaller. But, Birbal got up, and drew a longer line underneath it. Birbal must be aware of the taste of slander. That is why, he drew a longer line, to make the other smaller; the earlier line has become smaller. Whenever you derive pleasure in the slandering anyone, you are making his line smaller. As his line is smaller, your line becomes longer. You become thrilled – I am just not the only one, who is bad; there are people worse than me! Slowly, you assert that you are a nice person – ‘the World is full of bad people, but, I was, unnecessarily, getting worried’.

Remember one thing – whenever someone is slandering another, you never demand any proof (pramANa); you do not ask – ‘what is the proof?’ But, when somebody is praising another, you demand proof. If somebody says – ‘such and such person has attained supreme knowledge (jnAna)’, then, you ask – ‘what is the proof? I cannot believe, only because you say so; bring some actual proof; what is the use of just saying?’ But, if someone says – ‘such and such supreme wise has become corrupted (bhrashTa)’, you do not demand any proof. You say – ‘I already know it; it is bound to happen; that fellow was indeed corrupt.’

Look at your mind, carefully. If someone is disparaged (burAyI karnA), you accept it without any argument. But, if someone is praising another, you put up thousands of arguments (against it). Why? Because, talking high of someone means that, his line is becoming longer, and yours is getting shorter. Disparaging means, his line is getting shorter, and your line is getting longer. This is an internal calculation. It is not that, you always derive pleasure in slander only; sometimes, you derive pleasure in praise also. Then also, remember that, some greater calculation is taking place. Whom do you praise? You praise the one, with whom you have identified (tAdAtmya) yourself. If he is your preceptor, you praise him; you say – ‘my preceptor is very great’, while others say – ‘he is a very cunning person (guru ghaNTAl)’. Why do you call him a great preceptor? Because, if he is a great preceptor, you become great disciple; you have added your own line with his line. The longer his line becomes, your line also becomes that longer; otherwise, you are done. Now, you are only compartment of the train, and he (preceptor) is the engine. If he moves, then you do; otherwise, you are done.

You praise the one, with whom you have identified yourself. You say – ‘my son, one in a million’. We do not know, where all the ‘one in a million’ children have gone. Everyone is praising their children, because, ‘one in a million child’ can be born only to a ‘one in a billion’ father - the tree is recognised by its fruit! Therefore, when the child does not prove to be ‘one in a million’, you feel pain. You do not discuss that child, who does not supplement your ego. I had a friend; he had two sons; one of them became a Minister, and another remained an ordinary shop keeper. When he comes, he would discuss only his son, who is the minister. I asked him – ‘you have another son, but you never discuss him’. He said – ‘what is there to discuss?’ I asked him – ‘Is it nice to talk only about your Minister-son?’ He had a lot of expectations from his Minister-son. He thought that, his son, who is now a minister, would, one day, become Prime Minister – he would take the place of Jawaharlal Nehru – all in his imagination! And, he was Motilal! It was so ingrained in his mind. He never used to talk of the other son; what is so great of being father of a simple shop keeper! Then, his son, who was to become (another) Jawaharlal, died; he died because of worries in the ministry; he became deranged; in that deranged condition, he breathed his last. He (father) wept a lot; he wanted to commit suicide. I asked him – ‘would you be so much disturbed, if your other son dies?’ His tears stopped. He asked – ‘why are you, always, talking about the other son?’ I said – ‘I raise that topic, because, I want to know, whether you have the heart of a father, or only your ego is functional?’ After the death of first son, by chance, he slowly coaxed his other son, and made him a minister. From then onwards, he would talk of that son; then onwards, his other son also seemed significant.

Your praise gets attached to that person, with whom you have associated your ego. Therefore, Jains say – ‘only Mahavir, and no other wise was ever born’. Christians say – ‘Jesus is the only son of Lord (ISvara)’ – he emphasises ‘only’, because, if there is another son, that would create problems. They do so (emphasise ‘only’), because, some other religions should not make a claim that, so and so is the second son (of the Lord), and he is elder to Jesus. They do not leave any scope for that. Muslims say – ‘Mohammed is the last prophet (paigambar); after him, there is none. The Lord has sent his last message (paigAm), and there is no modification (tarmIm), no improvement to that’. The Lord has sent the last word; the last book has come; now, no (other) book will come, because, if the door is kept open, thousands of others, might make a claim that, they have brought another book, that there is another revelation (halhAm). All these are to be stopped. Mohammed should be made the matchless (apratim), the final; no one should be allowed to go above him. They (Muslims) got themselves associated – ‘we are Muslims, and our Prophet is the last prophet’. Ask the Hindus; they would say – ‘Vedas are the book of paramAtmA; there is no other book of paramAtmA; Vedas are the first revelation of paramAtmA’.

A person belonging to Arya Samaj came to meet me. He said – ‘you praise Bible so much, you praise Jesus so much; but you should listen to us also. At first, paramAtmA sent down Vedas; therefore, Vedas are the most ancient (prAcIn); paramAtmA never makes any mistake; once he has sent, that is final; there is no need for any improvement in that. All other religions have come afterwards; these (books) are their inventions (IzAd); paramAtmA cannot make any mistake; it is not that He sent one (book); then He thought that, he had made a mistake, and then, sent another one, then a third one.’ Therefore, they say – ‘our book came first; it is the proof of the fact that, all others are books of humans. They (Hindus) have associated their plea with Vedas – Sanatana Dharma is the oldest dharma – most ancient; Vedas are the first book of paramAtmA.

Christians say – ‘everyday, there is change (badlAhaT) along with time; everyday, there is change in life’. Muslims say – ‘there is change along with time’. The earlier books have become rotten; people for whom the book was sent, are no longer there; the matter is over. They were the books of First Standard. Now, humans have reached the University. Would you still be learning A, B, C (ka,kha,ga)?

Everyone puts up his arguments (dalIl) to prove himself to be the best (SrEshTa). In the background, he has a strong notion (bhAva) that he is associated with the best, and therefore, he is the best. You derive pleasure in praise also. Remember, neither take delight in slander, nor in praise; both are defective (rugNa), sick. If you leave off both, your ego would become support-less (bEsahArA). Slowly, the delineation of your ego, would become totally extinct (vilupta). Whatever remains, after the ego has vanished, is indeed, worth attaining. After that, there is nothing to give or take – whatever is, just is.

na dadAti na gRhNAti muktaH sarvatra nIrasaH | - After that, the liberated person has nothing to give or take anything, from anyone; everything belongs to him, and nothing belongs to him. He has got everything, and he has no expectation for anything. He has become one with the entirety (samasta), he has become one with everything, he has become dissolved in all the tastes (ras); therefore, he is bereft of tastes (tasteless) (nIras).

Pay attention to these Sutras. Do not understand these Sutras, as if they are doctrines (siddhAnta). These are clear (spashTa) instructions (nirdES) for your life. Even with a little utilisation (application) (upayOga) of these (Sutras), your unhewn (angaD) stone, would start becoming hewn. In that unhewn stone, your image (statue) (pratimA) would get carved. Slowly, your image would become manifest (prakaT). Every individual remains hiding paramAtma inside himself. There is need for some polishing (shine) (nikhAr), there is need for a little bath (snAna), so that the dirt (dhUl) may go off.

galita dhIH – if thoughts (vicAr) drop off, then, supreme bliss (parama Anand) is your nature (svabhAva).

Hari OM Tatsat.