Ashtavakra Gita (Samhita): Pravachan 59

This Pravachan was delivered on 9 Dec 1976

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/tebS9

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-59/

(Pravachan No 58 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 |

kva mOhaH kva ca vA viSvaM kva taddhAnaM kva muktatA |

sarvasankalpasImAyAM viSrAntasya mahAtmanaH || 18 : 14 || 190 ||

yEna viSvamidaM dRshTaM sa nAstIti karOtu vai |

nirvAsanaH kiM kurutE paSyannapi na paSyati || 18 : 15 || 191 ||

yEna dRshTaM paraM brahma sO(a)haM brahmEti cintayEt |

kiM cintayati niScintO dvitIyaM yO na paSyati || 18 : 16 || 192 ||

dRshTO yEnAtmavikshEpO nirOdhaM kurutE tvasau |

udArastu na vikshiptaH sAdhyAbhAvAtkarOti kim || 18 : 17 || 193 ||

dhIrO lOkaviparyastO vartamAnO(a)pi lOkavat |

na samAdhiM na vikshEpaM na lEpaM svasya paSyati || 18 : 18 || 194 ||

bhAvAbhAvavihInO yastRptO nirvAsanO budhaH |

naiva kincit kRtaM tEna lOkadRshTyA vikurvatA || 18 : 19 || 195 ||

pravRttau vA nivRttau vA naiva dhIrasya durgrahaH |

yadA yatkartumAyAti tatkRtvA tishThataH sukham || 18 : 20 || 196 ||

Variations -

18 : 14 - kva taddhAnaM - kva taddhyAnaM

18 : 18 - na lEpaM - na lOpaM

अष्टावक्र उवाच ।

क्व मोहः क्व च वा विश्वं क्व तद्धानं क्व मुक्तता ।

सर्वसङ्कल्पसीमायां विश्रान्तस्य महात्मनः ।। 18 : 14 ।। 190 ||

येन विश्वमिदं दृष्टं स नास्तीति करोतु वै ।

निर्वासनः किं कुरुते पश्यन्नपि न पश्यति ।। 18 : 15 ।। 191 ||

येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत् ।

किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति ।। 18 : 16 ।। 192 ||

दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ ।

उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ।। 18 : 17 ।। 193 ||

धीरो लोकविपर्यस्तो वर्तमानोऽपि लोकवत् ।

न समाधिं न विक्षेपं न लेपं स्वस्य पश्यति ।। 18 : 18 ।। 194 ||

भावाभावविहीनो यस्तृप्तो निर्वासनो बुधः ।

नैव किञ्चित् कृतं तेन लोकदृष्ट्या विकुर्वता ।। 18 : 19 ।। 195 ||

प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः ।

यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठतः सुखम् ।। 18 : 20 ।। 196 ||

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 18 (14 – 20); but, according to the transcript of the Pravachan, all these are given sequentially (190 – 196) (wrongly given as 110 – 116 in the Transcript version) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

A friend of mine, has written a letter, very angrily – ‘if what Ashtavakra is telling, and what you explain thereof, is adopted by the people, then complete Wordly (samsAr) cycle would come to end’. Listen. Firstly, I have no responsibility for the movement of Worldly cycle. If you have taken it (responsibility) (upon yourself), then, it is your business. And, the Worldly cycle has been going on, even when you were not there; it will keep going, even when you will not be there. Do not fall into this kind of delusion, that the Worldly cycle is dependent (nirbhar) on you. One who is moving it, will continue to move it; if He would not like to make it move, then it will not move, by your making it move. You keep moving yourself – that much is sufficient; do not carry too much worries in your head. One is not able to solve even minor worries; therefore, do not get involved in such major worries, which are not in your capacity.

It is more than five thousand years, since Ashtavakra said it (the Sutras); but, the Worldly cycle is still going on. And, if you come, five thousand years after me, you will still find the cycle going on. The movement of Worldly cycle has no connection, with what I tell or what you tell, or even my being or your being. But, what matters is, if you understand (the truth), you get out of Worldly cycle - it stops moving, as far you are concerned. Getting out of the Worldly cycle is nothing but, getting out of (loop of) ‘coming and going’ (rebirth) (AvAgaman), that is, the aspiration (AkAnkshA) for liberation. But, you do not care (cintA) even about Worldly cycle; you are telling something else in an indirect manner. Maybe, you are not even aware of what you are saying. You do not want to get out of the Worldly cycle; you are afraid that it (Worldly cycle) might come to end, and, internally, you want to hold on to it; you are searching for some excuse, to hold on to it. No matter how many excuses you may make, you cannot deceive me. What is your worry about the World? You just don’t care even a bit, if that which is to end tomorrow, ends today. You are worried about something else. There is a maze (jAl) of desires (temptations) (vAsanA) in you; you want to hide that maze of desires; that maze of desires keeps searching, for ever, new tricks (tarkIb). That (trick) does not come handy in a direct (straight-forward) manner; if it comes handy directly, you would feel ashamed. You want to safeguard your delusion and your idiocy; but you are giving it a big name – Worldly cycle – as if you are some protector (rakshaka) of the cycle. (Translator’s note – Acharya mentions an anecdote, with reference to a Sindhi college professor – Popat Lal. As some of the remarks therein, amount to denigrating a community, I have omitted the same.)

Whatever is hidden in your mind, gets revealed, somehow or other; it does not get suppressed, through your efforts; it gets revealed in different forms. You are afraid of the Worldly cycle coming to end. Did paramAtmA ask you before giving momentum for it? And, if He wants to put an end to it, would He be taking your advice? Does your advice matter? It (your advice) does not even work even on yourself; then, what to talk of others? There is no method by which your advice can work on everyone. But you carry such worries (thoughts) (cintA). You hide minor worries behind major worries; and the real worry is forgotten. In this manner, you are putting up a screen over your eyes, and do not allow your eyes to open. Forget it; if it comes to halt, let it. It is similar to your telling the physician, whom you approached for some consultation – ‘stop inventing medicines; otherwise, what will happen to diseases? Wouldn’t the cycle of diseases come to end, then?’

What you call as ‘Worldly cycle’, is it anything other than diseases? Have you seen anything other than grief and pain? Life has become full of wounds; is there any flower blossoming? It is nothing but pus (mavAd) and pus only; has any music arisen? There is only foul smell; no fragrance is felt anywhere. Even then, the worry is that, the Worldly cycle should not come to end. You are down in the gutters, but you are worried, that the filth of the gutter, should not come to end. You are worried, that the flow of gutter, should not stop. What did you achieve? Otherwise, why all the wise of the World aspire to become free? Your World is nothing but a hell. If you wake up a little, from the World, the door to heaven might open. What you call as ‘World’ (samsAr) is not true. The truth (reality) is only that, which wise call ‘Brahman’.

Keep this also mind – when Ashtavakra says or when I say, that you should awaken, towards the World, it is not that, when you so awaken, this tree would, no longer, remain a tree, the birds would stop singing, rainbow would stop forming in the sky, the Sun would stop rising, there will be no moon or stars. Everything will continue to happen. The truth is that, for the first time, there will be clarity (revelation) (pragADatA). Now that, your eyes are so much filled with dreams, how would you be able to behold the rainbow? There is so much darkness in your eyes, that the rainbow becomes very hazy. How would you be able to recognise the beauty of the flowers? There is so much of ugliness inside, that it drowns the beauty of flowers; all the flowers get spoiled. Does the music of birds ever reach your heart? Your internal noise is so much, that all the songs of birds remain outside only.

When the wise say, that you should get out of the World, they are not telling, that you should literally (vastutaH) get out of it. There is no method of getting out; you are integrated (EkIbhUt) with it, you are homogenous (Ek-ras) with it; this indeed is your nature (svarUp); you are part of it. Then, how will you get out of it? You would become free from your (those) assumptions (mAn), which are not real (true); you would become free from that snake, which you behold in a rope; but, the rope will remain. There is a maze of your dreams, and you see something, for something else.

Your World is in your sleep – it (World) is the name for delusional happenings. (Translator’s note – Acharya make an elaborate reference to a friend’s inspiration for great poetry in the sleep. This has been condensed here.) Therefore, when Ashtavakra uses the word ‘World’ – that the wise awakens towards the World, that the wise becomes free of the World – do not understand that he has become free of this World (as such). How can you become free of that (ussE) which ‘is’? One is to become free in (into) (usmE) that which ‘is’; he has to become free of that which ‘is not’. One who becomes free from that which ‘is not’, indeed he becomes free ‘into’ that which ‘is’. There are two aspects (pahlU) of freedom (liberation) (mukti) – to become free of the falsity, and to become free in (into) the truth (reality) (sac). Only because of our bondage to the falsity, we are not able to spread our wings into the truth (reality); because of the shackles (janjIr) of falsity, we are not able to fly in the sky. If you understand the words of the wise, correctly, your life could become still more beautiful – it would become most beautiful (sundaratam) – it would become ‘satyam Sivam sundaram’.

This World could become golden (propitious) (svarNim), if you awaken; it has become very dirty (filthy) because of your sleep; this indeed is a state of insanity (vikshipta), because of your oblivion (bEhOSI). You are calling this state of insanity as World. People are running – they are racing – and do not even know, where they are running to and what for. They are going, because others are also going. Everyone is going to Delhi; therefore, they are also going to Delhi. Everyone wants position; therefore, they also want position. Everyone wants wealth; therefore, they also want wealth. You ask others also, and they will say – ‘everyone else wants it; therefore, we also want’. People are busy in hustle-bustle; they emulate (anukaraNa) one another. People are just carbon copies; they are living like a reflection (chAyA); they are not genuine (vAstavik), not substantial (ThOs), not authentic (pramANik). This hurry-burry, this hustle-bustle should be called a disease. Psychologists say – ‘in the World, out of four people, three are, more or less, insane; the fourth one also could possibly be insane, but not quite sure’. It must be so; those, whom we call ‘wise people’ (buddha purusha), are very few; they have gone out of siege (ghEr) of our insanity; but, the crowd is insane.

You gather wealth, but forfeit life; you gather stones and pebbles, but sell out the Self (AtmA); if this is not insanity, then what? You are gathering (baTOr) thorns, and holding on to them dearly, considering them to be flowers; it means that you have labelled them (thorns) as flowers. The thorn is pricking, and the pain is also felt; yet, you do not want to leave them off. If someone tells you (to leave them off), you say that the Worldly cycle would come to end, as if you have taken contract (ThEkA) for driving the Worldly cycle. The Worldly cycle is the design (plan) (AyOjan) of paramAtmA; it is indeed the journey of paramAtmA. The wheels of this World are, in fact, the wheels of His chariot; it will keep moving. Now you are being dragged (ghasIT); then (after awakening), you would be riding the chariot; this is the only difference.

I shall repeat the difference; now you are in such a condition, where you are tied to the axle (cAk) (of the chariot), and being dragged in the street; all the dust is blowing on to you; your bones and ribs are being broken; you are getting worn out, because you are tied to the axle. The chariot would keep moving; the Sun would keep rising; the moon would come up; the stars would rise; the Earth would remain green; the birds would sing songs; there would be love; the Truth-rain would keep pouring; the nectar would spring forth; all these thing will happen. But (when you awaken), you would be riding the chariot like an emperor – not tied to its axle like a slave. Do not be afraid; you do not lose anything by awakening; you would lose only that, which never ‘was’, but which you had assumed ‘to be’. By awakening, you gain and gain only. You gain only that, which was always with you, but you never untied the knot, and never peeked inside.

Therefore, I always tell my ascetics (sanyAsI) – ‘I want to give you, only that, which ‘is’ with you, and I want to take, only that from you, which ‘is not’. Someone asks me – ‘now that we are taking sanyas, what shall we renounce?’ I tell them – ‘renounce that which ‘is not’ with you. You renounce that, which ‘is not’ with you, but, which you have assumed (taken for granted) ‘to be’, which indeed ‘is not’. Ego is not at all there; if you search it out, you would not find it, anywhere. The more you search, the less you find it (ego). If you search it properly, you would not find it at all. If you ‘go’ inside, closing your eyes, to find where ego is, you would not find, even a little shadow of it. But, it is, and we live for that only, we die for that only, we kill for that only. We have assumed ‘I am this’ (yahI).’

‘Mine – yours’ are false. There is nothing here, which is ‘mine, and nothing which is ‘yours’. Everything ‘was’ there, but we were not there; everything will be there, but we would not be there. Therefore, all this ‘mine – yours’ is false. Everything belongs to the Lord (prabhu). When you say ‘mine’, then you have set up a falsity. The more you set up falsity, the more impossible it becomes, to find the truth. Even, if ever, you orient (unmukh) yourself, towards the truth, it is not for the sake of quest for truth. Someone’s wife dies, and he comes (to me) saying – ‘what is there in the World? Please give me sanyas now’. I tell him – ‘just wait for some time; do not take sanyas, when you are in grief, because, after two months, when grief would be over, you would start searching for another wife; this is a fit (AvESa) of grief (duHkha). Do not take sanyas in this state of fit.’ Someone has become bankrupt (divAlA); he says – ‘now, I should take sanyas’. A moment before, there was eagerness, to carry on with Worldly cycle; now that, there is bankruptcy, he wants to stop the Worldly cycle. But, if he gets news, that a buried treasure trove has been found, in the house – left behind by his father – then, he rethinks about sanyas, and postpones it for later. Whenever one fails or breaks down, he thinks of sanyas, and wants to run away. Such decisions are not taken after due deliberation.

I have heard that Mulla Nasruddin was on a sea travel. A child fell down into the sea – it was bending over the rails, and fell down. Who would dare to jump into the sea? Everyone was just watching. Then, suddenly, people saw, Mulla jumping into the sea; he brought the child out. People were felicitating him – ‘long live Mulla’; people were garlanding him, that he had done something amazing (gazab). Then Mulla said – ‘stop this nonsense; first, tell me, who pushed (dhakkA) me? If I come to know, who pushed me, I shall tear him to pieces.’ Your sanyas is like that – someone pushes you into it. Even if you get away from the World, it is not because of your choice; you do not get away gloriously, but in infamy. Till you get thrashed (jUtE paD), you do not move away.

There is a saying – ‘watch the spectacle (tamASA), even if you get thrashed’ (sau sau jUtE khAyE, tamASA ghuskar dEkhEn). When the spectacle is on, who worries about being thrashed? Why so much of fascination (mOha) with the World? What did you get? Why are you holding on to it, so fast? If ever you analyse (viSlEshaNa), you would come to know, why you are holding on to it, so fast. Your life is empty; you are holding on to it, so that you might, probably, get something from it – if not today, tomorrow, or the day after. Even then, you did not get anything, so far; but, you are holding on to it fast, and not leaving it. Look at it carefully – you are trying to extract oil from sand, which is not going to happen; you are wasting your time. Has anyone succeeded like this? How many people have been born in this Earth? Crores and crores of people have come before you, and all have done the same thing; they have watched the same spectacle. And, then they bade farewell, empty handed. Even before it is time for you, to bid farewell, you awaken, of your own choice. When you, yourself, get reconciled to that, which, one day, death is bound to do, that very day, you begin to attain the Truth. Before death snatches you away, you say, to yourself – ‘there is nothing in this (World); I do not want to hold on to it’.

I am not telling you, nor Ashtavakra tells you, that you should run away to the forest or mountains, because, no wise would ever teach you, to flee. When those, who ran away, got wisdom, they all came back. Buddha and Mahavir ran away, but, when they got wisdom, they understood, and came back. Rabindranath (Tagore) has written a nice poem. Buddha returns back after six years, and his wife - Yasodhara, comes to meet him. She asks him a question – ‘I have to ask you, only one question. This question has been bothering me, for the past six years, since you left. I am alive, just for asking this question’. Buddha asked – ‘what is the question?’ She tells him – ‘I want to ask, whether whatever you attained, by going to the forest, could it not have been attained, by remaining here?’ Rabindranath was not in favour of Buddha running away – no one can be in favour of running away; therefore, he has written his thought (opinion) (mantavya), through Yasodhara. She asks – ‘even if it is assumed, that you got something, in the forest, could you not have attained the same, had you remained here?’ Rabindranath says that Buddha remained quiet; what to say? If he says, that it could have been attained, here itself, then Yasodhara would have said – ‘then, what kind of madness is this? Why did you, then, run away to the forest?’ He (Buddha) could neither say that, whatever he got in the forest, could not be attained here, because, that which was attained there (in the forest), could have been attained anywhere. It (running away) was just a delusion (bhrAnti). Fleeing is not at all in the teaching of Ashtavakra. Surely, it is not in my teaching also. Today’s Sutra would make this clear to you.

The art of awakening (jAgaraNa), even while remaining in this World, is the established order (dharma). Then, we become similar to lotus in the water; we remain in water, and yet, water does not touch us. It is fun (mazA), majesty (garimA), glory (mahimA) only then - that you become alone (akElA), even while standing in the market place; that even in the midst of ruckus of market place, meditation fructifies; that even in the midst of all sorts of interferences (vyAghAt), distractions (vikshEpa), you derive inner fragrance of total absorption (samAdhi). It is so, because, if you reach Himalayas, then, there is fear, that the quiet (SAnti) of that place, could deceive you. Himalayas is certainly peaceful; sitting there, you also might become peaceful; but it cannot be ascertained, whether you have, indeed, become peaceful, or whether you seem to be peaceful, because of that place (Himalayas); it is not possible to know whether you are peaceful, due to the prevailing environment (vAtAvaraNa) or whether there is indeed a shift in your mind. It can be known only when you return back to the market place.

I also tell you – one who engages (ulajh) himself in Himalayas, begins to fear, return to market place. He fears, because, the moment he comes to the market place, he gets lost. Real test is, when one is in the market place; that indeed, is the touch-stone (yardstick) (kasauTI). It is possible to ascertain, only in the market place, where there is scope (suvidhA) for getting lost, whether one has attained something or not. If one loses himself in the market place, then he has not attained anything. What is the value of, not becoming angry, in the loneliness, sitting in the cave of Himalayas? It can be known, only when, someone abuses you, and you do not become angry. If one is peaceful, sitting in the cave of Himalayas, where there is none to abuse, to instigate, to infuriate, then, such a peace is borrowed (udhAr); this indeed is the peace of Himalayas, which is reflected (jhalak) in you; it is not, indeed, yours. The yardstick of your peace is in the market place. Therefore, Ashtavakra is not in favour of running away, neither I am. I am surely in favour of awakening. Fleeing is cowardice; there is fear in it - not success over fear.

Understand this first Sutra –

kva mOhaH kva ca vA viSvaM kva taddhAnaM kva muktatA |

sarvasankalpasImAyAM viSrAntasya mahAtmanaH || 18 : 14 || 190 ||

Listen to this unprecedented (apUrva) statement. Ashtavakra says – sarva sankalpa sImAyAM viSrAntasya mahAtmanaH | - whose entire resolve has come to end - in whose mind, resolves and options (sankalpa-vikalpa) do not arise, whose mind does not weave webs of dreams (sapnA) about happenings (this way or that way), in whose mind, notions about the future, do not arise, whose imaginations have quietened, whose memory (smRti) has fallen asleep, who lives in the present... Mahatma is one, who has attained that quietude, (which is) obtained on reaching (transcending) the boundary (sImA) of all resolves.

The meaning of ‘Mahatma’ is – in whose life, there remains no aspirational (AkAnkshA) race – now, he does not desire anything whatsoever; he does not desire even paramAtmA or brahman or even liberation (mOksha); he has no desires at all – the very ‘want’ (desire) has got dissolved (visarjit); he is captivated (mugdha) by the taste (ras) of That which ‘is’; he is immersed (dUb) in the poetry (kAvya) of That which ‘is’; he is supremely satiated in (with) That which ‘is’; now, it is celebration (mahOtsave) for him, howsoever things are. (Translator’s note – Acharya uses the term ‘jO hai’ which, normally means ‘as is’, but, taking into consideration, the context, ‘is’ seems to refer to ‘existence per se’. Therefore, it has accordingly been translated as ‘is’ in the sense of Existence or Being)

‘For that great soul (mahAtmA), who has become relaxed (viSrAnt), consequent to end (anta) of entire (whole lot of) (sampUrNa) resolves (desires) (sankalpa), where is delusion (fascination) (mOha)?’ Now, whom will he call ‘mine’? ‘I’ (main) does not remain. Understand this. Ego (I) is the name for the union of resolves (sankalpa) and options (vikalpa). Think of it this way – if someone snatches away your past (atIta) from you, then, you would not be able tell, as to who you are, because, once your past is snatched, you would not be able tell, who your father is, who your mother is, which clan (kula) you belong, which is your nationality, which is your language, whether you are Hindu or Muslim or Christian or Jain, whether you are a Brahmin or Sudra – you won’t be able to tell anything (about yourself). If someone snatches away your past, in one stroke, will there remain any definition (paribhAshA) for your ego (I)? You would find the definition totally lost.

There is a friend of mine - a doctor. He was going by a train; the train was crowded; he was standing at the door. He was a little freakish (jhakkI) natured. He might have forgotten, that he should hold on to the handles (of the door) strongly. When he was, probably, engrossed in some thought, he fell down, outside the train; he sustained serious (internal) injury in his head; there was no major external injury; no bones were broken. But, he lost his memory (smRti). The brain being a delicate machine, he must have sustained some serious injury, resulting in loss of memory – some thread has snapped. Therefore, he had forgotten everything. He was not able to remember, even his name or address or native place. He was sent back to his village, after checking the ticket etc. For three years, he did not remember anything. He studied along with me; he is my childhood friend; I went to see him. He was looking towards me, but could not recognise me; he had lost all memories. He could not even recognise his own wife, or his father. He started learning a, b, c anew.

If your memory is lost, then, who are you? ‘I’ (ego) is the aggregate (sangrahI-bhUt) essence (sAr) – accumulation (sancaya) - of your memory. If your future plans get lost, then, you are also lost. It is your past, which constitutes your ‘I’. You say – ‘I am son of so and so, I have so much of wealth, I am a Brahmin etc.’ Even your future plans – imaginations – constitutes you (your ego). You say – ‘if not today, tomorrow, I am going to become the Chief Minister; then, I shall become Prime Minister; just wait (and see) – I am going to earn crores of rupees.’ Not only the past, but also your future, constitutes your ego. Ego (I) is standing in between these two; both these crutches (baisAkhiyA) are the legs of your ego. If both these (crutches) collapse, your ego is lost.

When resolves – options (sankalpa-vikalpa) come to end, the person’s awareness (cEtanA) reaches supreme relaxation. Neither there is any push (dhakkA) of the past (pIchE), nor any pull of the future (AgE). You remain quiet (peaceful) (SAnta) in the present (vartamAn) moment (kshaNa) – you attain relaxation. Where is delusion, and where is World for such a Mahatma? Do you think that, for such a Mahatma, all these – trees, moon-stars, clouds etc - would go away? If it is so, then, Ashtavakra is addressing whom? Then, Janaka is also not there at all; whom is he explaining? No. ‘Where is World?’ – means – ‘where are the dreams?’ The meaning of the word ‘World’ (samsAr) is – the race that is going on inside you – it should happen so, I should attain so and so, I should do such and such. ‘World’ is the journey of that Sheikh Chilli, sitting inside you. I want to reiterate this to you; otherwise, you will fall into great delusion. You think that ‘leaving the World’ means, leaving the home, household. ‘Leaving the World’ means – ‘leaving the future’, ‘leaving the past’, ‘leaving the options (resolves – alternatives) (sankalpa-vikalpa)’. ‘Where is World?’

This is a wonderful Sutra. Ashtavakra says – ‘for such a person, where is meditation, and where is even liberation (mukti)?’ Everything is gone. When the disease is gone, the medicine also goes. When your disease is over, you do not carry the bottles of medicines, on your shoulders – ‘thanks to you; because of you, my disease is gone; now, how can I leave you? I shall always carry you along. This is penicillin injection; because of this, my disease has gone; I shall worship this.’ The day you are rid of disease, you throw them (medicines) in trash can; the matter ends there.

Thoughts (vicAr) are disease, and meditation is the medicine. The World (samsAr) is the disease, and liberation (mOksha) is the medicine. When there is no World at all, then, where is liberation, and what kind of liberation? When, that which binds us, is not there, then, what kind of release (chuTkArA)? This might appear to you, to be very difficult to grasp, because, you have assumed that, when there will be no World, then it will be liberation. But, Ashtavakra is right - quite right. Ashtavakra’s statement is so true in the sphere of spirituality (adhyAtma), as Einstein’s statements are, in the sphere of mathematics. He has a very deep insight. He says – ‘when the disease is gone, the medicine is also gone. When the World itself does not remain, why raise the topic of liberation?’

sarvasankalpasImAyAM viSrAntasya mahAtmanaH | - now, one has attained relaxation (viSrAnti) from everything – from the World, liberation, thoughts, and meditation. kva mOhaH kva ca vA viSvaM kva taddhAnaM kva muktatA | - now, what kind of World or liberation or bondage or even independence! All are gone – everything together!

All dualities (dvaita) in our lives, always remain together. You might be astonished – the day grief is gone, from your life, simultaneously, happiness also goes away. And that state (daSA) is called bliss (Ananda). The day, the World goes off from your life, simultaneously, liberation also goes away. We call that state as ‘innate nature’ (svabhAva), ‘truth’ (reality) (satya).

yEna viSvamidaM dRshTaM sa nAstIti karOtu vai |

nirvAsanaH kiM kurutE paSyannapi na paSyati || 18 : 15 || 191 ||

Listen to this - ‘one who perceives this Universe (jagat), might as well, reject it also; but, a person, bereft of desires (vAsanA), what has he to do (with World)? Even while he sees the Universe, he does not perceive it.’

‘One who perceives this Universe (jagat), might as well, reject it also’. One who is running away from the World, still perceives it; otherwise, why should he run? He runs whereto, runs from whom? If someone is running away from woman, then, woman still remains in his desires. If a woman is running away, fearing her husband, then, desire for her husband, still remains. We run away from that, with which we have affinity (lagAv). Wherever there is a desire, we restrain ourselves from that. Therefore, one who is called a ‘renunciate’ (tyAgI) is the opposite (viparIt) form of enjoyer (bhOgI); it is the head-down posture (SIrshAsan) of an enjoyer. There is no fundamental (buniyAdi) difference between a renunciate and an enjoyer – they are standing reverse of one another; they are standing back to back. But both of them have their sight set on the same thing. Enjoyer wants wealth, and renunciate is afraid of wealth. Afraid means that, desire still persists. Enjoyer says – ‘I shall die, if I do not get wealth’; and renunciate says – ‘do not bring wealth before me; seeing wealth, it seems to me that some serpent or scorpion has come; wealth is a poison’. Enjoyer says – ‘woman (kAminI) and gold (kAncan) are the ideals (aims) (lakshya) of life’. But, the renunciate explains people – ‘save yourself from woman and gold’. But the sight of both, is set on the same thing; there is no difference. But, a wise, has neither interest in woman and gold, nor interest in renunciation (of these).

yEna viSvamidaM dRshTaM sa nAstIti karOtu vai | - For one who perceives the World, it is alright, even if he refutes (inkAr) or renounces it. nirvAsanaH kiM kurutE – but, one who is devoid of desires, what will do? Will he renounce it (World)? How would he do that (renounce)? If, enjoyment (bhOga) does not remain, how would he renounce it (World)? Renunciation is the other side of (the coin) enjoyment. nirvAsanaH kiM kurutE paSyannapi na paSyati | - Such a person (one who is devoid of desires), sees everything, and yet, nothing is perceived by him. The World is not perceived by him – he just sees it. In fact, only he has the (real) eyes to see – who does not perceive, even while seeing. Money is lying, and you are passing by; if you are enjoyer, you would like to get hold of it, immediately. If you are a renouncer, you would jump over it; if you delay even a little, you fear that temptation might get hold of you; if no one is watching, you might actually lift it, for any future contingency. Therefore, you would jump over it and run away from it. The act of jumping over, proves that there still remains desire in you. There is a third person; he keeps going, as is usual. If money is lying, neither he lifts it, nor runs away from it.

Governor General arranged a ceremony for presenting a title to Ishwar Chandra Vidyasagar (Bengali Educator and Social Reformer – 19^th Century). He was a poor man, wearing very simple clothes. Therefore, his friends told him – ‘you are going to Viceroy’s mansion; there will be reception ceremony; a lot of important people and officials would be there; would you go in these clothes? No. It is not appropriate. We shall get you good clothes.’ Ishwar Chandra tried to tell them, that these were his real cloths, and if he wears clothes arranged by them, then it would be borrowed clothes. But, they would not listen. Therefore, he consented for the proposal. One day before the ceremony, in the evening, when he went out for a walk, he saw a Muslim, wearing Lucknow-style clothes, carrying a stick in his hand, going before him, ambling (Tahal) in the Lucknow-style. Then, a man came running towards him, and said – ‘Mir Saheb, your house is on fire; please come quickly; everything is burning.’ Hearing this, even Ishwar Chandra became anxious. But that man (Mir) continued ambling nonchalantly. His servant, again told him – ‘Master, didn’t you hear? Are you in senses? Your house is on fire; everything is burning; but, you continue your easy walk. This is not the time for Lucknow-style walk’. Ishwar Chandra has written that the man (Mir) was smiling; he said – ‘this has been my style of walking throughout my life; it cannot change, whether the house is on fire or otherwise. If it is on fire, so be it; what will happen by my rushing? You go; I shall come; this is time for my ambling. By my rushing, nothing is going to change.’ That person continued his walking. Ishwar Chandra has written – ‘I came to my senses. This person, whose house is on fire, is not bothered. And, here I am; for going to the assembly of Viceroy, to get a present, I am to wear borrowed clothes! This person does not change his walking style, even when his house is on fire, and I am changing my clothes.’ Next day, he went to the mansion of Viceroy in his simple clothes. Viceroy was a little worried. He asked – ‘I heard that your friends have made arrangements for your clothes’. He said – ‘yes, they made arrangements. But, this Mir Saheb has upset all that. No. Life style does not change so easily.’

Whether life is this way or that way, if your gait (cAl) remains same, if there is not even a little difference, in enjoyment and renunciation, in happiness and grief, in success and failure, if you continue to remain unshaken, only then relaxation (viSrAm) has been reached. nirvAsanaH kiM kurutE paSyannapi na paSyati | - Then, even while the World is seen by you, it is not perceived. Only that which ‘is’, is perceived; that which ‘is not’, is not perceived. Then, in fact (vastutaH), the reality (yathArtha) gets revealed to you; you do not project (prakshEpaNa) yourself on the reality. Seeing things as they are, is supreme bliss, supreme relaxation.

yEna dRshTaM paraM brahma sO(a)haM brahmEti cintayEt |

kiM cintayati niScintO dvitIyaM yO na paSyati || 18 : 16 || 192 ||

‘One who has seen Supreme Brahman (parabrahma), might as well, reflect (cintan) as ‘I am Brahman (brahma)’, but the one who, does not, certainly, perceive another, what would he reflect?’

Listen to this flight (soar) (uDAn) even higher than that of Upanishads! Upanishads seem to be the ultimate flight. There seems to be no possibility, that there could exist a flight, even beyond (higher than) that of Upanishads; but, Ashtavakra, takes flight, even higher than that of Upanishads. This Sutra says – yEna dRshTaM paraM brahma sO(a)haM brahmEti cintayEt | - one who beholds Brahman, he might, probably, think (reflect) that ‘I am Brahman’......| kiM cintayati niScintO dvitIyaM yO na paSyati | - But, one who does not perceive another (dUsrA), whose entire reflections (cintan) and thoughts (cintA), have come to end, what would he think (reflect)? What would he do? He cannot even say ‘I am Brahman’ (aham brahmAsmi), because, there remains no difference between me (I) (aham) and Brahman (brahma). ‘I am Brahman’ (aham brahmAsmi) is the mahA vAkya of Upanishads. Ashtavakra says – Who am I, and who is Brahman? Now, there are two; and you are trying to create association (sambandha) between these two. But, duality has not ended; even now another is perceived.

A disciple of famous Zen Fakir Rinzai came to him, and said – ‘my meditation (dhyAna) has fructified (phal), flower has blossomed, and I have attained (reached) void (SUnya)’. Rinzai was doing some job - drawing a picture; he did not even lift his eyes. The disciple became aggrieved – ‘I have brought news about happening of such a big event; but this preceptor continues to draw picture; he does not even look at me!’ He said again – ‘haven’t you heard? I have attained total absorption (samAdhi)’. Rinzai, while continuing to draw, said – ‘throw out samAdhi etc; throw out void and all, outside; do not bring them in. Till the time, you feel that you have attained void, ‘you’ are present; then, what kind of void! One who has attained void, cannot even speak (say) that he has attained void. How will he say? Who will say? Void and ‘I’ are not two; they have become one.’ Rinzai is right when he says – ‘throw these out’. Years passed – firstly, many years pass in (practising) meditation; then, many years passed, in throwing them out. Our mind is such that, whatever we get hold, it is once and for all. Initially, we get hold of World (samsAr), then, renunciation, then, asceticism (sanyAsa); we get hold of even void. We have become so accustomed to getting hold (of things), that we try to bind (grasp) even void within our fists. After passage of many years, the disciple came back, one day. Rinzai stood up and embraced him – ‘good! Now it has been accomplished’. The disciple did not even say anything, but Rinzai stood up, and embraced him. The disciple said – ‘today, I have not even made any submission (nivEdan)’. Rinzai said – ‘that’s why! That’s why! Submission cannot even be made. Today, you have come, after becoming void; one who makes submission is not present.’

‘I am Brahman’ – still some difference is there (in the statement). Listen to these words - ‘One who has seen Supreme Brahman (parabrahma), might as well, reflect (cintan) as ‘I am Brahman (brahma)’, but the one, who does not, certainly, perceive another, what would he reflect?’ kiM cintayati niScintO dvitIyaM yO na paSyati | - This is the stage (avasthA) of supreme (paramA) knowledge (wisdom) (jnAna), even beyond (ordinary) knowledge (jnAna). Probably, that is why, Buddha and Mahavira have not talked of paramAmA. But, Hindus thought that they were atheists (nAstik) – that Buddha does not speak of paramAtmA, and so also Mahavira. But, I would like to remind you, that this a supreme stage, where paramAtmA cannot be even spoken of. Even for talking about paramAtmA, one has to come down a little. And, Buddha, has not even talked of Self (AtmA), because, it is a matter of experience, which cannot be spoken of. These cannot be bound (grasped) within thoughts (vicAr). These are convictions (ascertainment through experience) (pratIti) beyond reflection (cintan) – even a shadow of these (convictions) are not formed in the (stage of) reflection (cintan). And whatever is made out in (the stage of) reflection, gets distorted (deformed) (vikRta).

dRshTO yEnAtmavikshEpO nirOdhaM kurutE tvasau |

udArastu na vikshiptaH sAdhyAbhAvAtkarOti kim || 18 : 17 || 193 ||

‘One who sees distraction (vikshEpa) in the Self, might as well, control (nirOdha)......|’ Take note of every Sutra. First Sutra was against the renouncers (tyAgI) – renouncer is similar to enjoyer. The second Sutra goes beyond the Upanishads – against the Upanishads – ‘I am Brahman’ - one who makes even such a declaration, is still one step below. The third Sutra is against Patanjali - ‘One who sees distraction (vikshEpa) in the Self, might as well, control (nirOdha)......|’ Patanjali said – ‘Yoga means control of mental modifications (behaviour) (vRtti)’. ‘But, such a noble (udAra) person, bereft of distractions, what will he do, in the absence of aim (goal) (end) (sAdhya)?’ Till the time, there are distractions in the mind, one might practise control (nirOdha) (of mind); but, when there are no distractions, then, what kind of control, control of what, and who is to control?

dRshTO yEnAtmavikshEpO nirOdhaM kurutE tvasau | - whose mind is restless (bEcainI), might practise restraint (abstinence) (samyama); in whose mind, there is tension (tanAv), might practise relaxation (viSrAnti); in whose mind, thousands of waves of desires (temptations) (vAsanA) arise, might practise control (nirOdha) (of mind). udArastu na vikshiptaH sAdhyAbhAvAtkarOti kim | - But, whose mind, has, in fact, become peaceful (SAnta), whose consciousness (caitanya) has indeed reached (attained) relaxation, what kind of control will he practise? There remains nothing to control.

‘..such a noble (udAra) person, bereft of distractions, what will he do, in the absence of aim (goal) (end) (sAdhya)?’ For him, no aim (goal) is left; neither there is any goal, nor any tool (means) (sAdhan) (to attain the goal). Such a moment is, indeed the hour of supreme liberation (parama mukti) – when, neither there is anything, to attain nor to lose. Then, you have come home; you have come to that place, for reaching which, you have always been rushing (running). That place is such that, it was always present in your interior; had you turned your vision inside, you would have attained (reached) it. There is no need for any search, to find it. In fact, you had been going astray because of your search (quest). This, indeed, is your innate nature (svabhAva); it is not an aim (goal), but your innate nature. Nothing is to be done to reach (attain) it; it is already attained (reached) by you. This is the benediction (grace) (prasAda) of the Lord (prabhu). This has already been attained by you. It is present in your inside, had you only turned your vision inside!

dhIrO lOkaviparyastO vartamAnO(a)pi lOkavat |

na samAdhiM na vikshEpaM na lEpaM svasya paSyati || 18 : 18 || 194 ||

dhIrO lOkaviparyastO vartamAnO(a)pi lOkavat | - This is the definition (paribhAshA) of ‘supremely wise’ (parama jnAnI)’ – one who, even while remaining (existing) like an ordinary person, yet different from him’. Take note of this – as renunciation (tyAga) comes (arises) in your life, that very moment, you try not to remain (behave) like an enjoyer; you try to be special. Only yesterday, someone asked me, about the path (rAstA), by which he could become a great person (mahA-mAnava), he could become a great soul (mahAtmA). This, indeed, is egotism (ahankAr); but, he wants to escape in the guise of mahAtmA; you just be natural (simple) (sahaja). This effort, to become a mahAtmA, is a disease. In this effort, all the seeds, all the germs of the disease, lie hidden. You just remain (behave) like an ordinary person; do not try to be (become) different. That is why, I tell you, after sanyAs, try not, to be different. I tell you to remain, the way you are; be like an ordinary person. The difference (antar) should come inside; the event (occurrence) (ghaTanA) takes place inside; you become inside witness, and a revolution would take place. You keep doing the same, which you were doing till yesterday; just add a thread (formula) (sUtra) of witness (sAkshI). Asceticism (sanyAs) is not renunciation of anything, but assuming (accepting) (adopting) (grahaNa) a new state of mind (mood) (bhAva-daSA). Asceticism is not about breaking anything; but adding (attaching) (jOD) a new state of witness, in your life; it is not a debt (RNa), but wealth (dhana).

‘Such a wise (knowledgeable person) (dhIra), who remains (exists) (baratnA) like an ordinary person, and yet, different from him, neither sees (his) total absorption (concentration) (samAdhi), nor distraction (vikshEpa), nor pollution (blemish) (stain) (dUshaNa), nor being under bondage (bandhana-lipta).’ Such a person neither claims (dAvA) being (remaining) absorbed (samAdhistha), nor being uninvolved (alipta), nor being bereft of desires (vItarAga). But, if you approach him, you will experience, in every one of his waves (vibe) (tarang), there is claim, that there is no claim. There is claim in his very presence (mauzUdgi). In his presence, you will experience, that something has happened, something unprecedented (apUrva) has happened, something unique (advitIya) has happened, some such thing has happened, which normally does not happen. And, then, you will also be astonished, that he behaves (vyavahAr) just like you.
When Kabir attained knowledge (wisdom) (jnAna), his disciples told him – ‘now, you stop weaving clothes; it is not dignified (SObhA) for you.’ Kabir was a weaver. Throughout the day, he would be weaving cloth, then take it to market, to sell. They said – ‘you are such a great mahAtmA, and you have so many disciples; therefore, now, you stop this (weaving)’. But, Kabir said – ‘no. Let things remain as it is, howsoever it is. And, Ram comes to the market, in so many forms, for purchasing cloth; if I do not weave cloth for him, then, no one else would (be able to) weave cloth in so many ways. Don’t you see, how carefully (jatan) I weave cloth? No one would weave with such care. My work will continue.’ Therefore, Kabir continued as a weaver; he was weaving cloth, and selling it, till his last breath. This is the state (condition) (avasthA) of a supremely wise (parama jnAnI) person. If there was even a little ego, this opportunity was not worth leaving. (Translator’s note – the last sentence – ‘opportunity not worth leaving’ – the implication is that, if he had even a little ego, he would have allowed himself to be persuaded, and abandoned his profession.)

(Saint) Gora Kumbhar (from Varkari sect of Maharashtra – 13/14^th Century) attained wisdom, but he continued to make pots, and also selling them. Someone told about him – ‘what kind of a job he is doing – a potter!’ He (Gora) responded – ‘I have heard that paramAtmA also is a potter, and he has made the Universe. When he does not feel ashamed (of his profession), why should I? We make small pots and He makes huge pots. Surely, he is great, and we are small.’ And, whatever was going on, continued.

Sain Nai (Bhagat Sain) (15^th century – served as a barber, in the court of King of Rewa) continue to be barber. Devotees asked him to stop it. Some devotee, who came to him for hair-cut, said – ‘I feel hesitant (shy) to get haircut, by a person like you – a mahAtmA’. Sain said – ‘you get hair cut from me; while I cut your hair, I would also shave off your head; I shall clean up everything. Isn’t it the task of mahAtmA, to shave? You keep coming. While cutting your hair, some day, I shall cut off your head also.’ But Sain continued his job as a barber.

Saint Raidass (15^th Century), continued his job as cobbler (camAr). These all are unique persons. Among them only, great personages (mahASaya) have appeared.

‘Who, while remaining like ordinary people, yet, different from them.....’ Behaviour is just like that of ordinary people, but the difference is inside. People are in a state of stupor (oblivion) (mUrchit), but he (wise) is awake (jAgrat). He walks the same path, which people are walking, but people are walking in inebriated condition, but he walks sensibly (consciously) (hOS). He does the same, which others are doing; but, people do not know what is happening – they just keep doing; they are walking, rushing in the thick fog of desires (temptations); but the wise has kindled his inner lamp. The difference is in the inner lamp.

Keep this in mind – One who wants to show difference in conduct (behaviour) (vyavahAr), probably, his inner lamp has not been lit. That is why, that which should be known, by the lamp, is shown, through difference (in conduct). There is no lamp – it is empty (unlit) (khAlI), the house is empty (sUnA); therefore, he makes superficial arrangements (AyOjan) – he stands naked. If one is stainless (blemishless) (nirdOsh) inside, there is no need to stand naked. He is not stainless inside – he has not become child-like, inside; but, he can always make (such) outside claim. By standing naked, nothing gets solved. Even insane people, stand naked. Standing naked is a matter of very simple practice; but, by this, there will be no internal transformation (rUpAntaraNa). Also, I am not saying that, if internal transformation has taken place, inside you, and if you feel, standing naked to be natural, then, I do not say, that you should hold (stop) (ruk). Do whatever is natural; but it should not be through effort.

See your pious ones (sAdhu) and Mahatmas. They make all sorts of efforts to be distinct (viSishTa) from you. One Sadhu came with me, on a journey (yAtrA). I faced great problems with him, because, all his activities start at 3 O’clock (in the morning). So, he got up (at 3 O’clock). I told him – ‘we are staying in another’s house; we should take into consideration, others also’. He said – ‘Am I a house-holder (gRhastha)? I shall get up at 3 O’clock only’. I said – ‘it’s alright; you get up at 3 O’clock, but, do not chant Ram Ram so loudly; people of house, and even the locality, wake up.’ He said – ‘that’s what I have always been doing’. I said – ‘do it a little softly (dhIrE), do it within your mind; what is the harm? Ram would always hear – He is not deaf’. Kabir has said – ‘has God become deaf’ (kyA bahrA huA khudAya). Is your God deaf that you are praying (azAn) so loudly? Why shout so loudly? But, it indeed seems so. I told him – ‘you have nothing to do with God (ISvar); you want to announce to the entire locality (mohallA), the whole village, that Swamiji has got up – see Swamiji has got up at 3 O’clock – in the Brahma Muhurta!’. Then, I had great problems with him. He wants ghee – prepared only three hours before; otherwise, he would not take it. He wants cow’s milk – not buffalo’s. I asked him – ‘what is the matter?’ He said – ‘if you take buffalo’s milk, your intellect (buddhi) would become like that of buffalo’. I told him – ‘do not take water melon (tarbUj) etc; otherwise, your intellect would become like water melon. Do not take leafy vegetables; otherwise, you would become like leafy vegetables (sAg-bAjI).’ Even in cow’s milk, he wants milk of white skinned cow – not dark skinned. He created so much troubles. But, he became very famous quickly. The whole village comes to know that Mahatma has come. The whole village experienced troubles. But, all these were just a game, and nothing more. (Translator’s note – Brahma Muhurta – one Muhurta is 48 minutes : Brahma Muhurta begins 2 Muhurtas before Sunrise. Suppose, Sunrise is at 6 O’clock, Brahma Muhurta begins at 4.24.)

If you want to exhibit (pragaTa) outside, it would only mean, that the inner lamp has not yet been kindled; you are trying to find something to complement it, so that people could come to know. When the inner lamp is kindled, people come to know, in a very subtle (sUkshma) way. Your waves (vibes) begin to touch the hearts of people. The waves (vibes) arising from you, very slowly, envelope the hearts of people; it is a very delicate touch (sparSa); it (vibes) of a great personage (mahASaya) has a very feminine (straiNa) shade (chAyA) – it is not aggressive (AkramaNa) over anyone. Ego is aggressive; it is masculine (purusha). Egolessness (nirahankArItA) is full of love.

If the internal lamp is present (kindled) (mauzUd), one does not bother about external things; but, if the internal lamp is not present, one has to depend on thoughts (cintA) about outside things. Therefore, he undertakes fasting (upavAs), adopts head-down posture (SIrshAsan), adopts other postures (Asan), does physical exercises (vyAyAm), and does thousands of foolish activities (mUDtA). Remember that, in the background, the entire planning (AyOjan) is, to make people aware, that he is distinct (special) (viSishTa); that he is not an ordinary person, but a special person. If you observe carefully, the life-style (jIvan-caryA) of your Mahatmas, in ninety-nine percent cases, you will see, these kinds of things, the whole purpose of which is, vindication (confirmation) (pushTi) of the ego. Somehow or other, to prove that he is not ordinary (sAmAnya), but special. But, the one, who is (really) special, does not have any such ambitions (AkAnkshA) – there is no need for him, to prove that he is special. His specialty is so pronounced (pragAD), that he could dare (himmat karnA) to be ordinary (sAmAnya). Keep this in mind – one whose specialty is certain (suniScit), only he can dare to be ordinary. One whose specialty is not certain, he makes efforts to be special. An extra-ordinary (asAdAhAraNa) person could be ordinary; but an ordinary person tries to make plans to be extra-ordinary.

‘....one who behaves (baratnA) like an ordinary person, and yet, different from him....’ The difference is internal, spiritual (Atmik); the difference is that of internal effulgence (prakASa) – not that of outside conduct (vyavahAr). ‘Such a wise (knowledgeable person) (dhIra), neither sees (his) total absorption (concentration) (samAdhi), nor distraction (vikshEpa), nor pollution (blemish) (stain) (dUshaNa).’ He does not see (perceive) anything – neither his (own) concentration, nor non-concentration (distraction) (gair-samAdhi) of others. He does not look towards you, as mean (hIn), sinful (pApI), hellish (narakIya), as the one who is on a journey to hell – he does not see anything like that. One who has reached relaxation inside himself, does not see any blemish in your inside also.

There is a great saying of Buddha. He said – ‘the moment I attained wisdom (jnAna), as far as I am concerned, the whole World has attained wisdom; after that, I have not seen any ignorant (person) (ajnAnI).’ But, because of this (statement), do not understand that, you also have attained wisdom. Buddha (in fact) says – ‘one whose eyes have beheld wisdom, he sees, the gem (ratna) hidden inside you also; he perceives your innate nature (svabhAva).’ Therefore, Buddha did not see anyone’s inner ignorance. And, whenever any Mahatma, behaves in such a way, as if, ‘I am sacred (pavitra), and you are profane (apavitra), I am above (Upar), and you are below (nIcE), I am Mahatma, and you are ordinary, Worldly person’, then understand, that this person has not yet beheld (perceived) (the truth) (dikhAyI), his eyes are not yet open, he is still blind (andhA) – this is the method of a blind. He is, even now, groping (TaTol) like a blind; he does not have (his) eyes; otherwise, paramAtmA splendid (baiThA), inside you, would have been seen by him, in the same way, as he sees Him inside himself. Understand thus – the more you get inside yourself, you get that much, inside others also, because, you and another are not separate, inside. My inside and your inside are not separate. In the interior, we are all one – we are different outside. For one, who has only outer understanding, difference is perceived. For one, who has inner understanding, difference is not perceived. Therefore, he neither sees his own concentration (samAdhi) – na samAdhi na vikshEpa – also, you cannot create any distraction (vikshEpa) for him.

It is said that, if a person, in the house, becomes religious (dhArmik), the whole house gets upset (parESAn). You might have seen – if someone becomes religious in your house, the whole house comes to grief. He comes, after taking bath – no one should touch him; if someone touches him, problem starts; he has been distracted. My grandmother (Mother side) (nAnI) was a straight-forward, village type, traditional (paramparAgat) person, brought up in the Jain mould (DAncA). If, during meals, someone just mentions, name of anything non-vegetarian, she gets disturbed (distracted) (vikshEpa). Just the name of anything non-vegetarian, is not indeed non-vegetarian. Even if someone mentions ‘tomato’, she gets angry. Till she was alive, tomato could not be brought into the house, because, looking at tomato, one gets the feel of flesh (red colour). I was with her for a long time, during my childhood. Once I understood her, I would not say anything; I used to cross my lips with my forefinger. But, even keeping finger was sufficient for her to get distracted.

What is the meaning of distraction (vikshEpa)? It means that we are about to get disturbed (become distraught) (vikshubdha); we are (always) ready (taiyAr) for that; we are waiting for an opportunity; if we find any cause, we would get disturbed (vikshubdha). Cause (for it) is not very far; when you are sitting ready, some or other cause would come about; something or other will happen; if nothing happens, then you will find one.

Ashtavakra says – na samAdhi na vikshEpa – If a person has truly become peaceful, if he has attained relaxation (viSrAm), you cannot disturb (vikshubdha) him. There is no distraction for him. If he is meditating, sitting quietly, even if there is band music, he would not get distracted; even if you create a ruckus (SOrgul), he would not get distracted. There would be no disturbance, for his peace. If there is peace, there is no disturbance at all. Disturbance happens, only when there is no peace. The peace, which you deliberately (jabardastI) impose (ArOpita) upon yourself, gets disturbed. There is no disturbance, for that peace which develops inside, which comes from inside, which comes from the interior, which manifests (AvirbhAva).

Sankaracharya was returning, after morning bath, in the Brahma Muhurta; a Sudra pushed him; he became angry, because he was a Sudra, He said – ‘you have ruined my bath; can’t you go carefully, seeing a Brahmin?’ That Sudra said something most wonderful; he said – ‘I want to ask you something. You say that the World (samsAr) is illusory (mAyA); therefore, this body is also illusory, false; it ‘is not’; it just appears (bhAsa) so. Therefore, have you become impure (apavitra), because of the body, which just appears? Alternatively, perhaps – my Self (AtmA) is Sudra, and your Self is Brahmin; then, there is Sudra and Brahmin, even in the Self also; if so, how my Self is Brahman? Then, even Self is not immutable (nirvikAra). Therefore, you have become polluted (bhrashTa), either by touching my body – the body which ‘is not’, as per your reckoning - or even my Self is polluted. Please tell me.’ It is said that Sankara got awakening. He bent down, and touched his (Sudra) feet, and said – ‘I had thus far remained lost, in the maze of words.’ This distraction – ‘Sudra has touched me’ - is because of one’s notions (dhAraNA).

I was once travelling by train, from Bombay. There was another gentleman in my cabin. A lot of people came, to see me off; therefore, he would have thought, that I must be some Mahatma. In India (bhArat), it is customary that, if there is any Mahatma, one should fall at his feet. As soon as the train moved, I came inside and closed the door; then, he fell at my feet. I asked him – ‘brother, wouldn’t you like to ask, as to who I am?’ He was astonished; he said – ‘what do you mean?’ I said – ‘I am a Muslim’. He cursed himself; he said – why didn’t you tell me earlier?’ I said – ‘you did not give me an opportunity; you touched my feet, suddenly; I wish, you had given me an opportunity; you could have asked.’ Then, he had some doubt, and looked at my face. He said – ‘I am a Brahmin; I thought, that you are a Mahatma; (that is why) so many people came to see you off.’ I said – ‘those were not any nice (bhalE) people; they were Bombay’s speculators (satOriA), smugglers and the like – not any gentlemen; you have made a mistake.’ Both of us were sitting in the cabin. He would look at my face, again and again, whether I am Muslim or Hindu. After some time, he said – ‘you do not look like a Muslim’. I told him – ‘brother, it is up to you; you can understand whatever you want; shall I give it in writing, that I am not a Muslim? But I am whatever I am. You made a mistake.’ When I saw him very disturbed, I told him – ‘I was just joking’. Then, again he touched my feet; he said – ‘is it also some joke?’ I said – ‘even now, I am joking’. When the ticket collector came, he asked for change of room; while he was going, he was looking at me, whether I was mad or what. This is your notion (dhAraNA). If I am a Muslim, it is a distraction. I am just I am, whether you want to call Muslim or Hindu. When I was not Muslim, he again touched my feet.

There is a famous story of (Ivan) Turgenev (Russian novelist). Two policemen were passing by a route. There was a crowd, in front of a hotel; a person was holding both legs of a dog. He was trying to throw it down (pachAD); he was shouting – ‘I shall kill it; it has bitten me’. One policeman said – ‘go ahead, and kill it; it barks at the police also.’ Dogs are very strange (ajIb); they bark at policeman, postman, sanyasi, and wherever it sees uniform. The other policeman whispered in the ears of other – ‘hold on; this seems to be the dog of Inspector.’ Immediately, things changed. He (policeman) swooped (jhapaT) on the man, and got hold of him. He said – ‘what kind of ruckus you are creating, in the street? Are you enacting some show (tamASA) on the road? Let it go; do you know, whose dog it is?’ Quickly, he lifted up the dog on his shoulders, and started caressing it. He said to the other policeman – ‘get him; take him into custody (havAlAt). Would you allow him to riot (balvA)?’ But, the other policeman said – ‘brother, this dog looks like it (Inspector’s dog), but not really’. Immediately, he threw down the dog; he said – ‘I have to take bath.’ Why did he do so (caress) earlier? The dog is same. That person said – ‘catch the dog; kill it’. The story goes like that. Again, the other policeman says – ‘I am not very sure; I cannot say; it seems exactly like the dog of Inspector. Let us not get into trouble.’ Then, the story changes again.

Your distractions are your notions only. If you believe (assume) (mAn), then, it is a distraction. Someone becomes a Sudra, a Muslim, a Hindu, a Brahmin; then trouble begins in everything. If your notions are gone (chUT), you would become peaceful; you would reach certainty (notionlessness) (nirdhAraNa); then, what kind of distraction! Then, even if someone is shouting, creating ruckus, it does not create any tension, inside you. You would hear even the ruckus – it is also acceptable. In acceptance, a revolution takes place; you become transformed.

We wear a covering (AvaraNa), inside which, we are hiding something; whatever is hidden, is opposite (reverse) of it (covering). But, nothing covers a wise (jnAnI) person; it means that, at all times, his awakening (waking state) (jAgaraNa) remains inseparable (avicchinna) (from the covering). He (wise) might pass through the World, and nothing in this World, would touch him. It is not that, he would pass through it fearfully, or he would scoot through it, or he would hide himself, under a blanket. No, he would pass through it, in the same manner, as you do. But, you get smeared (covered) (lipta) again and again; but, he does not get smeared. That is the difference.

An ancient story of Japan. An emperor told a Fakir – ‘I always see you sitting under this tree; I feel very dedicated (SraddhA) to you; I feel for you; whenever I pass through this place, something happens. Please come to my palace (mahal); you should not be sitting here. Please be my guest; a great personage like you, should not be sitting under the tree – in the sun and shade, in the rains and heat. Please come. That Fakir stood up, saying – ‘alright’. Emperor was a little hesitant (jhijhak), because, this is what our definition of renunciation (tyAga) is. Emperor thought that the Fakir would say – ‘where are you going to take me – into the trash (kacarE)? Palace and all are just rubbish; I am not a Worldly person (samsArI). I am a sanyasi’. Had it been so, he (emperor) would have fallen at his feet. But, the sanyasi stood up. He must have been a person with notions (opinions) (dhAraNA) like that of Ashtavakra. He said – ‘if not here, then, somewhere else. Why should I aggrieve you? Let us go’. Emperor brought him and kept him in the palace – in a beautiful hall. He (sanyasi) would eat nice food, sleep on fine mattresses and pillows. After six months, the Emperor said to the Fakir – ‘Sir, please tell me one thing; now, what is the difference between you and me? Now, both of us are similar. In a way, your condition is better than mine – you have no worries or care, while I am facing problems throughout the day, and I have worries. This is very nice. Now, what is the difference? Please tell me. This question keeps arising in my mind. That Fakir said – ‘this question arose then itself, under the tree, when I stood up, ready to come with you. It (the question) has no connection with my coming to your palace. When I stood up, and said – ‘alright’, that very moment, this question arose. You are right; but, why did you take so long? You wasted six months. You could have asked me, then and there. If you want to know the difference, I shall tell tomorrow morning. Tomorrow morning, after getting up, we will go outside the village.’ Emperor went along with him; they went outside the village. The Sun had risen. The emperor asked – ‘now, please tell me’. He said – ‘let us go forward, a little.’ It was afternoon, and the boundary (sImA) of empire had come; they crossed the river. The emperor asked – ‘why are you dragging (the matter)? Whatever you want to say, please tell me. Where are you taking me?’ That Fakir said – ‘this is my response; now, I am going; are you also coming with me? I am not going to return’. The emperor said – ‘how is it possible? How can I come? I have an empire, wife, children, wealth, riches, and all the paraphernalia; how can they be managed without me? Then Fakir said – ‘have you understood the difference? I am going; you cannot come along’. Emperor again felt dedicated; he fell down at Fakir’s feet – ‘no, sir. What kind of fool was I? Having acquired such a precious stone (hIrA) like you, I am losing it. No, Sir. You shall return.’ That Fakir said – ‘I can come; then, the same question would again arise; think of it. I can come even now; for me, it makes no difference, whether I go this way or that way, Just think of it.’ The emperor again became dubious (sandigdha). The Fakir said – ‘it would be better, for your welfare and happiness, that I proceed, and not return; then only, you could understand the difference.’

There is only one difference between a sanyasi and a Worldly person (samsArI); Worldly person is involved (lipta), obsessed (grasta), holds on (pakaD), bound in a trap (web) (jAl). Sanyasi is also same, but, he could get out of the web, at any moment; he would not look back. Sanyasi is one who does not look back – whatever happened, happened; whatever not happened, not happened; from wherever he moved away (haT), it is once and for all. Worldly person gets involved (grasit), becomes bound. Palaces do not bind anyone; how can it? It is your fascination (mOha) which binds you. This is the difference. The difference is very fine (bArIk), and it is internal. Do not try to differentiate externally; otherwise, you would set up a sort of duality (dvandva) between World and Sanyas. This very duality was in the mind of the emperor. He was thinking that sanyasi is a renunciate (tyAgI) and a Worldly person is an enjoyer (bhOgI). No. Renunciate and enjoyer – both are Worldly persons only; sanyasi is a witness. He remains a witness in renunciation, and also in enjoyment. He remains witness in happiness and grief. Witness (witnessing) is the relish (svAd) of sanyas. Buddha has said – ‘wherever you savour (cakh) me, you would find my taste (svAd) to be same’. If someone savours the ocean, anywhere, he would find it salty (kharA) only; similarly, from wherever you savour, (you will find) it is Buddha-hood (buddhatva), witness (sAkshI), and awareness (consciousness) (jAgarUkatA).

bhAvAbhAvavihInO yastRptO nirvAsanO budhaH |

naiva kincit kRtaM tEna lOkadRshTyA vikurvatA || 18 : 19 || 195 ||

‘A satiated (tRpta) wise person (jnAnI), who is bereft (beyond) of existence (bhAva) and non-existence (abhAva), and desireless (nirvAsana), even while performing actions (karma) in the peoples’ perspective (lOka dRshTi), he does not do anything.’

bhAvAbhAvavihInO yastRptO nirvAsanO budhaH | - Only he is wise (buddha), awakened (jAg), and knowledgeable (jnAnI), who is bereft (beyond) (rahit) existence (bhAva) and also non-existence (abhAva). He has no pros (paksha) and cons (vipaksha). He neither says that it should be (happen) only thus, nor he says that he would be sad if it is (happens) thus. He does not have any existence or non-existence. He is indeed a wise person, who having reached void (SUnya) in Existence - Non-existence, remains content (tRpta) in his innate nature (svabhAva).

naiva kincit kRtaM tEna lOkadRshTyA vikurvatA | - Such a person would appear, in the Worldly (samsArik) perspective (dRshTi), to be a Worldly person (samsArik). He does same (vahI), as others; he does in the similar manner (vaisA), as others. Someone asked (Zen master) Bokoju – ‘you are a wise person; what is your practice (method) (sAdhanA)?’ Bokoju said – ‘when I feel hungry, I eat food; when I feel sleepy, I sleep’. That person asked – ‘is this some kind of practice? Even we are doing it – when we feel hungry, we eat; when we feel sleepy, we sleep’. Bokoju said – ‘no. When you eat food, you do thousands of other jobs also, in your mind, but I just eat food. When you sleep, you see thousands of dreams, but I just sleep. Even when you are awake, you are not fully awake; even when you sleep, you are not fully asleep. You are divided (baNTE) into thousands of pieces; you are, indeed, a crowd. I am not a crowd. My sleep is clean (Suddha); your sleep is unclean (aSuddha); let us not talk about waking.’ What is Bokoju saying? Bokoju is just telling that, even while he is performing actions, from Worldly perspective, he does not do anything; he remains a non-actor (akarA) inside. Action does not even leave a trace (rEkhA); he continues to be aware inside.’ (He says -) ‘I am just a witness.’

pravRttau vA nivRttau vA naiva dhIrasya durgrahaH |

yadA yatkartumAyAti tatkRtvA tishThataH sukham || 18 : 20 || 196 ||

‘A wise person (dhIra purusha), whenever required to do whatever job, having done that, remains happily (sukha-pUrvak); he does not show eagerness (durgraha) either in activity (pravRtti) or inactivity (nivRtti).’

Are you listening? pravRttau vA nivRttau vA naiva dhIrasya durgrahaH | - He has no eagerness (enthusiasm) (Agraha), because, all kinds of eagerness (enthusiasms) are perversity (obstinacy) (durAgraha). There is nothing called ‘enthusiasm for truth’ (satyAgraha). Every enthusiasm is a perversity (obstinacy). Wherever you said – ‘it should be so’, immediately, you have invited worries. Wherever you said – ‘it should be this way only’, there itself, you have got into obstacles (aDcan); if it does not happen that way, you would become aggrieved; and there is no surety that it would happen only in that way. This Universe does not satisfy anyone’s aspirations (AkAnkshA). This Universe is not contracted to satisfy anyone’s aspirations. If ever your individual (niji) aspirations coincide (mEl khAnA) with the aspirations of the entire Universe, then it gets fulfilled (tRpta); otherwise, it does not get fulfilled. Mostly (adhiktar), it does not coincide, because, you are not aware of the plan of the Universe; you are proceeding along with your own petty considerations. Our condition is just like those ants roaming in your square (courtyard) (caukA). If and when they see some food dropped, they also must, probably, be thinking that you have made arrangements for preparing food etc, for their sake only. Seeing those few crystals of sugar, lying on the floor, they should, probably, be thinking that, you are running the shop for their sake, that you are earning your livelihood (rOTI-rOzI), preparing food, and making all these arrangement for their sake. They (ants) should, probably, be thinking that all those people seen roaming in the house, are there, only for doing such errands - that they drop a few crystals of sugar, so that the ants could enjoy feeding on them. Our condition also is like that only – we think that the whole Universe is running for our sake, for fulfilling our wants.

yadA yatkartumAyAti tatkRtvA tishThataH sukham | - Whenever, whatsoever job happens to come his way – without being invited – having done that, a wise person, remains happily. He is not worried, whether it is a success or failure; he just does it; he does whatever is possible for him, according to the circumstances, and challenges. He does not have any obstinacy (persistence) (durAgraha) whether it is activity or inactivity. Neither he says – ‘I am a sanyasi; how can I do this?

There is a Jain sect (sampradAya) called Terapanth (tErApanth) (Swetambar). Even if anyone is dying on the side of the road, shouting for water, to quench his thirst, and if any sanyasi of that sect is passing by, he would not give him even water, because, he is a sanyasi - how can a sanyasi quench the thirst of anyone? And, they have invented a maze of arguments (tark) for that; they say – ‘this person is weltering (taDap) for water, because of sins of his past lives; he must have committed some sin; he must have made someone to welter like that; that is why he is weltering. Why should we hinder in his karma? If we quench his thirst, we have become an obstacle. If we do not allow him to reap the fruits of his karma, this poor fellow will have to reap it in future. In any case, he has to reap the fruits of his karma. (By quenching his thirst) we are enlarging his maze. Even if this life passes away, he will have to reap it, in the next life. Therefore, it is better, that we do not place any obstacle, and go our way.’ (Translator’s note – ‘karma’ – fate or result of action of past life (lives), reaped by the person later.) This a very severe (kaThOr) and violent (himsak) issue. Man can invent even greater arguments, and Terapanthis have, indeed, invented such arguments. They say – ‘if anyone has fallen into a well, he should not be taken out, because, if you take him out, and if he commits murder of someone in the village, then, you would also become responsible, for the murder. Because you took him out (of the well), he could commit murder; therefore, you have become the person, really responsible, for the murder; you would reap fruits of this; you will rot in the hell. Therefore, if someone falls into the well, even if you hear his shouts, you should quietly go away; you should not interfere.’

But, this is not the conduct (bAt) of a witness-person (person in the state of witness) (sAkshI purusha). A witness-person’s conduct is this – ‘whenever any action happens to come about’. If someone has fallen into the well, he would save him. He would not think that he has been saved because of him. He would not also think that he (who has been saved) would commit murder of someone, some day (tomorrow), and that he would become responsible for that. He does not consider himself to be ‘doer’ (kartA); he has left all his doership (kartRtva) on paramAtmA; if it is His wish, that person would be saved. (He would think) – ‘it is His wish; that is why, I happen to be near the well. The situation is in front of me’. He would do whatever is possible, no matter what the consequences are.

yadA yatkartumAyAti tatkRtvA tishThataH sukham | - If ever, something happens to come about, having done, whatever is to be done, he remains established in happiness. No one can snatch away his happiness. He has no compulsions (eagerness) (enthusiasm) (Agraha). He would not say – ‘I am sanyasi; therefore, I will behave only this way; I am a house-holder; therefore, I will behave like this; I am a Brahmin; therefore, I will behave like that.’ No. He has no compulsions. He does things, in a state of freedom (mukta), depending on the situation that has arisen, and howsoever it spontaneously (sahaj) occurs (strikes) (sphuraNa) to his consciousness (caitanya); the matter ends there. He does not keep account (track) of it. He does, whatever the Lord makes him do. In whatever matter, He makes him a tool (upakaraNa), he becomes tool in that. But, he always remembers that he is just an efficient cause (nimitta).

yadA yatkartuM AyAti.......| - To do whatever comes up; to let, whatever occurs (strikes) (sphuraNa), happen; to live simply (naturally) (sahaja); to make no pre-planning (yOjanA) for living (jInA); not to erect any structure (DAncA), deliberately (jabardastI), over the life; not to go about, by considering ‘this is to be done (duty) (kartavya) and this is not to be done (akartavya)’; to remain free (mukta); to be ready (khulA) in (for) every moment (kshaNa); to do whatever that moment presents, raises, and then forgetting it, and, going ahead; not to carry (DhOnA) any burden (bOjh); not to pride – ‘I have saved a person from the well; he was dying, and I saved him’; not to carry the load of the past, and not to plan for future; to let happen, whatever happens in the present (vartamAna).’ (Tranlator’s note – the above urgings of the Acharya seems to refer to the witness state. Acharya has not specified, though.)

The word ‘vartamAna’ (present) comes from ‘vartana’ (living) (existing) (being) – whatever exists (has come about) here (this moment). Past (atIta) is that which has gone; now, it is not there. Future is that which has not yet come. Present is that which exists here, now. That whichever is existing (happening) in this moment, is ‘present’ (vartamAna). Only witness-person (sAkshI-purusha) has ‘present’. You go by the past; you get influenced (prabhAvit) by the future; that is not present (vartamAna). Either you are influenced by the future, or you go according to (in terms of) (hisAb) the past. Even while wishing (JaiRamji) anyone, you think whether to wish or not, whether that person is of any value (meaning) (matlab) – he is going to become Mayor or Minister, and he will be of some use – and then, you salute (namaskAra) him. You salute someone, with a plan for the future, or by what happened in the past – he helped me in the past; he came handy, when I needed; he was helpful; salute him – and then you salute him. You do not even salute in the pure (clear) (Suddha) present.

yadA yatkartumAyAti tatkRtvA tishThataH sukham | - Then, happiness arises naturally – in the natural way. Natural state is happiness. Flower of happiness blossoms in natural state. tishThataH dhIrasya – Such a wise (dhIra) person gets established (pratishThA) in himself. He is firmly seated in himself. He becomes emperor (samrAT); he sits on the throne (siMhAsan) – throne of happiness (sukha), throne of Self (svayam), peace (SAnti), heaven (svarga). pravRttau vA nivRttau – He does not delight either in activity (pravRtti) or in inactivity (nivRtti). He does not say, either he is a Worldly person (samsArI), or a renouncer (tyAgI). My meaning of sanyas is this – neither a renouncer (tyAgI) nor an enjoyer (bhOgI) – one who is natural (sahaja), who is in the middle (madhya). As and when, you have to deal (conduct) (vyavahAr) as an enjoyer, do so; as and when you have to deal as a renouncer, do so. But, do not ever lose the middle (ground); return back to the middle. That proper (appropriate) (samyak) state (daSA) in the middle, is called sanyas. To be (nyAsa) appropriate (proper) (samyak) is sanyas; to be in the middle, to be balanced. To be balanced, in the natural way, is sanyas, because, natural state is mid-state; that indeed is golden formula (svarNa-sUtra). (Translator’s note – the words ‘samyak’ and ‘nyAs’ have different meanings. Acharya has not specified the meaning adopted by him for these two words. However, he defines sanyas as - neither a renouncer nor an enjoyer – one who is natural, who is in the middle’ – see previous paragraph. Others have interpreted ‘samyak nyAs’ as ‘being of service to everyone’, ‘to leave everything’ - nyAsa also means renunciation. Therefore, from the context, it has been translated as ‘being proper, being appropriate’. However, it is doubtful.)

This Sutra is unique. Do not think that, just by listening, it is done (pUrA). The journey starts by listening; ponder (gunanA) over them; sip (cUs) these Sutras; relish them; chew (cabAnA) them; digest (pacAnA) them. Then, slowly, it will get absorbed in your blood-flesh-marrow. Then, an unprecedented (apurva) fragrance would arise from them – such a fragrance, which you had never before known; such a fragrance, which you are hiding inside you. kastUrI kuNDli basai – (Kabir Doha) – musk (kastUri) is in the navel (coil) (kuNDlI) of the musk-deer (kastUrI mRga). May your Kasturi blossom; may your Kasturi get revealed (pragaTa); then paramAtmA is victorious (vijayI); He has won again in you; another flower blossomed; another occasion for celebration for paramAtmA.

It is delightful even to hear the Sutras; it would be more delightful (mahA ras) if pondered (gunanA). When you live by them, then you will derive, total meaning of life; the entire waterfall (nirjharaNI) of life would be obtained (attained) by you. The door for nectar (ambrosia) (amRta) could open. You are standing at the door; it is a matter of giving a knock only. Jesus has said – ‘Knock, and it shall be opened unto you’. Fakir Hasan, standing in front of a mosque, was shouting – ‘Lord, open the door; for long, I have been calling you’. Another Fakir, Rabiya was passing by; she said – ‘Hasan, stop this nonsense; is the door closed? The door is open. Open your eyes!’ Rabiya is right; her statement is more correct than that of Jesus. Jesus says – ‘Knock, and it shall be opened unto you.’ Hasan was doing exactly same; he was telling – ‘O Lord, open the door’. Rabiya says – ‘stop this nonsense, Hasan. The door is open; open your eyes.’ There is no need to knock. You are very much seated in the Temple; there is no need to go inside; you are already inside. Everything is available, wherever you are. Just wake up, a little. Therefore, ‘knock the door’ means ‘knock yourself a little; shake (stretch) (jhakjhOr) yourself a little, as you stretch yourself in the morning, after getting up from sleep. Similarly, stretch yourself from the sleep of this World (samsAr). Otherwise, there is grief only; there is no substance (sAr) at all. Substance is, when you wake up.

Hari OM Tatsat.

Ashtavakra Gita (Samhita)

Sunday 25 June 2023

Pravachan 59 - Acharya Rajneesh (Osho)

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