Pravachan 61 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 11 Jan1977

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/TfYCb

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-61/

(Pravachan No 60 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 |

nirvAsanO nirAlambaH svacchandO muktabandhanaH |

kshiptaH saMskAravAtEna cEshTatE SushkaparNavat || 18 : 21 || 197 ||

 

asaMsArasya tu kvApi na harshO na vishAdatA |

sa SItalamanA nityaM vidEha iva rAjatE || 18 : 22 || 198 ||

 

kutrApi na jihAsAsti nASO vApi na kutracit |

AtmArAmasya dhIrasya SItalAcchatarAtmanaH || 18 : 23 || 199 ||

 

prakRtyA SUnyacittasya kurvatO(a)sya yadRcchayA |

prAkRtasyEva dhIrasya na mAnO nAvamAnatA || 18 : 24 || 200 ||

 

kRtaM dEhEna karmEdaM na mayA SuddharUpiNA |

iti cintAnurOdhI yaH kurvannapi karOti na || 18 : 25 || 201 ||

 

atadvAdIva kurutE na bhavEdapi bAliSaH |

jIvanmuktaH sukhI SrImAn saMsarannapi SObhatE || 18 : 26 || 202 ||

 

nAnAvicArasuSrAntO dhIrO viSrAntimAgataH |

na kalpatE na jAnAti na SruNOti na paSyati || 18 : 27 || 203 ||

 

Variation –

18:21 – saMskAravAtEna - saMsAravAtEna

 

अष्टावक्र उवाच ।

निर्वासनो निरालम्बः स्वच्छन्दो मुक्तबन्धनः ।

क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ।। 18 : 21 ।। 197 ||

 

असंसारस्य तु क्वापि न हर्षो न विषादता ।

स शीतलमना नित्यं विदेह इव राजते ।। 18 : 22 ।। 198 ||

 

कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।

आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ।। 18 : 23 ।। 199 ||

 

प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया ।

प्राकृतस्येव धीरस्य न मानो नावमानता ।। 18 : 24 ।। 200 ||

 

कृतं देहेन कर्मेदं न मया शुद्धरूपिणा ।

इति चिन्तानुरोधी यः कुर्वन्नपि करोति न ।। 18 : 25 ।। 201 ||

 

अतद्वादीव कुरुते न भवेदपि बालिशः ।

जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ।। 18 : 26 ।। 202 ||

 

नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः ।

न कल्पते न जानाति न श्रुणोति न पश्यति ।। 18 : 27 ।। 203 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 18 (21 – 27); but, according to the transcript of the Pravachan, all these are given sequentially (197 – 203) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

nirvAsanO nirAlambaH svacchandO muktabandhanaH |

kshiptaH saMskAravAtEna cEshTatE SushkaparNavat || 18 : 21 || 197 ||

In these two small lines, the ultimate (parama) definition (vyAkhyA) of wisdom (knowledge) (jnAna) is contained. Even if one learns just these two lines, and live accordingly, then everything is accomplished; there is nothing remains to do. Ashtavakra Sutras are not like the scriptures (SAstra), that you would become accomplished only when you understand them in their entirety. If you get hold even one Sutra, it is enough. Each and every Sutra is a complete scripture by itself. Try to understand this small, but unprecedented Sutra.

‘That person (purusha) who is desire-free (vAsanA-mukta), independent (svatantra), spontaneous (svacchanda) and without bondage (bandhana-rahit), behaves like a dry leaf, which moves about, driven (inspired) (prErit) by the wind (havA) (in the form) of effect of past actions (prArabdha).’ (Translator’s note – Acharya takes ‘saMskAravAtEna’ as ‘saMsAravAtEna’. Initially, he translates it as ‘wind of prArabdha’ (samskAra-vAta); subsequently, he mentions that, this is erroneous, and translates it as ‘Worldly wind (samsAra vAta).)

There is a mention in the life of LaoTzu. Even after searching for many years, he could not find any clue (jhalak) of the Truth (satya). He made all sorts of efforts, all sorts of attempts (prayAs), adopted all kinds of means (upAya), but was not successful. Fatigued and unsuccessful, one day, he was sitting, under a tree, during autumn (pat-jhaD) days; he had nowhere to go, nothing to achieve; having totally failed, with no hope left, with no thread of hope for future survival, having wasted the past, and future also seeming wasteful, he was living just in that single moment; there were no desires left. Not only the World (samsAr), but even liberation (mOksha), Truth (satya), and Supreme Lord (paramAtmA), had all become futile. He was sitting quietly, having nothing to do, nothing worth doing. And, then, a dry leaf fell from the tree. He was watching the leaf, fall from the tree, floating slowly in the wind. Then, under another gust of wind, the leaf again floated up, and then fell; if the wind blew towards East, it (leaf) went to the East, and if the wind blew towards West, it went to the West.

It is said that, having seen that dry leaf, LaoTzu attained total absorption (samAdhi). He got a ray of wisdom in the behaviour of that dry leaf. LaoTzu has said – ‘let me be just like that; let me go, wherever the wind takes me; let me do, whatever the Nature (prakRti) makes me do; let me not have any (of my) wish (will) (marzI); let me not impose my expectations (AkAnkshA); let me have no individual (personal) expectations. In the play of this Expanse (Grand) (virAT), let me get included just like a wave; let the plan of Expanse, be my plan; let the resolve of the Expanse, be my resolve. Wherever this infinity (ananta) is going, let me go along with it; let there be no separate goal (destination) for me. If it drowns me, let me drown; if it bails out (ubAr), so be it; if it drowns, drowning itself be the goal; wherever, it drowns me, that itself is the bank. It is said that, in that very moment, LaoTzu attained supreme wisdom.

First Sutra of Ashtavakra – nirvAsanO – this has been translated as ‘desire-free’ (desireless) (vAsanA-mukta). That is not correct. ‘nirvAsanO’ means ‘devoid of desires’ (vAsanA-SUnya) and not desire-free. It is so, because, ‘free’ (mukta), implies that some effort has been made, some restraint (samyama) has been exercised (sAdhA), some discipline, some rules-statute (vidhi-vidhAn) of Yoga has been followed, some bondage has been broken – as if the prison (kArAgRha) was real (vAstavik) and the prisoner has come out of it. No. it is devoid of desires, bereft of desires – nirvAsanO, and not desire-free. Devoid of desires – one who has observed desires carefully, and found that desires are just not there; one who has experienced such non-existence (abhAva) of desires. Understand - the difference is very fine (bArIk). This is the difference between Yoga and Sankhya – difference between practitioner (seeker) (sAdhak) and accomplished (realised) (siddha). Practitioner (sAdhak) says ‘I shall practise’ (sAdhUngA), ‘I shall put in effort (cEshTA); there is a bondage, and I shall knock it out (girA), I shall sever (kAT), I shall fight; I shall apply methods (upAy). Rule-statue (vidhi-vidhAn), restraint (yama) - discipline (niyam), meditation (dhyAna) - concentration (dhAraNA) – these are all expansion of the process (prakriyA) – with these, I shall break the bondage (bandhan). But, the Siddha declares that there is no bondage at all; there is no need for any means; it is enough, if one just opens his eyes and sees. How will you sever, that which is just not there?

There are two kinds of people in the World. The First type are those who suffer (taDap), having assumed, that there is bondage, and the bondage is to be broken; they keep fighting. But, bondage is just not there. Suppose, in the darkness of night, having seen a rope, one has assumed that it is a snake; he runs, perspires, his heart is pounding, he is afraid that there is snake; therefore, he should run away. Another type says – ‘do not be afraid; bring a stick, and beat it’. One is running away (from the snake); and the other is beating it (the snake). Both are under illusion, because snake is just not there. All that is required is, to light a lamp. Neither there is any requirement to run away, nor to beat it. If, in the light, one perceives the rope, he would start laughing. Ashtavakra says that, in between these two (who runs away and who resorts to beating), there is a third path – a unique path – neither of enjoyment nor of renunciation; it is the path of seeing (perceiving) (dEkhnA), the path of seer – the witness. Therefore, awaken!

Therefore, I would not translate ‘nirvAsanA’ as ‘desire-free’ (desireless). A person who is in the state of ‘nirvAsanA’ is desire-free, no doubt; but, it is not correct to translate it like that, because, it is the language of Yogi – desire-free. One who is devoid of desires (vAsanA-SUnya), bereft of desires (vAsanA-ritkt) – nirvAsanA – one who has known that desires are just not there; who has seen, after awakening, that there is no prison – it was never there, nor can it be there. He was in prison, in the dream, while sleeping - he had been shackled; but, on waking up, in the morning, he found that it was just false – they were just dreams; it was one’s own assumptions – erected by oneself. But, people are lost in their dreams; leave aside one’s own dreams, they are lost in the dreams of others also. It is alright, if one’s madness influences him; but to get charged (AvEshTit) by another’s madness!

I have heard – one day, Mulla Nasruddin was lying, along with his friend, under the shade of tree, on a sunny day. Suddenly, he (Mulla) got up, and said – ‘O Lord, may such a day come – it will surely come, maybe there is a delay (dEr hai andhEr nahIn) – when I also will have my own palace (mahal), a nice pond (jhIl), and shade of clump of trees; I may rest (viSrAm) under the shade of trees, swim in the pond, and also have a lot of ice-creams!’ His friend also got up, and said – ‘my dear friend, if I happen to come, will you make me a partner, and share ice-creams?’ Mulla said – ‘I can say only this much, that I cannot say anything, now; do not raise the topic.’ That person said – ‘leave alone ice-cream; will you allow me to rest under the shade of trees, and swim in the pond?’ Mulla got a little worried; he said – ‘no, I can say only this much, that I cannot say anything now.’ That person said – ‘this is limit; won’t you even permit me to rest under the shade of trees?’ Mulla said - what kind of a person are you? There is a limit to laziness also; just let your own imaginations take a flight. Why do you want to ride on my horse (of imaginations)? Neither there is any palace, nor any pond. Can’t you use your imaginations, a bit? You want to borrow even that?’ Not only one’s own imaginations ride on the man, but that (imaginations) of others also. Man is in such oblivion (bEhOS). Not only, your own ambitions (mahatvAkAnkshA) are riding on you, but even that of others also. If you are sitting alongside an ambitious person, it (his ambitions) creeps into you also; it is contagious (sankrAmak). We are in a state of oblivion.

‘nirvAsanA’ means – ‘now, imaginations do not tinge you; expectations (AkAnkshA) do not influence you; false waves of ambitions (mahatvAkAnkshA) do not have any influence on you. All those rainbows (indra-dhanush) have been shattered – no matter how colourful they might have been. It has been known, recognised as false.’ They (imaginations) were just expansion of one’s own sight; they were the waves of desires; they do not exist anywhere; we remained unduly (nAhak) happy or unhappy, because of them. ‘nirvAsanA’ means – desires have been seen in their total nakedness, and they could not be perceived. The mind has become void (SUnya).   

nirvAsanO nirAlambaH – ‘nirAlamba’ is translated in Hindi as – ‘independent (svatantra)’; it is also correct. ‘nirAlamba’ means ‘unsupported’ (nirAdhAr). In ‘independent’, there is still a hint (bhanak) (of support); it is not fully true. ‘independent’ (svatantra) means ‘dependent on oneself’, under one’s own system (rule) (tantra). But, ‘nirAlamba’ means ‘one who has no foundation (support) (AdhAr) – neither one’s own, nor that of others – there is no support at all; one who has become without support. Ashtavakra says that, till there is even a little support, you would falter (DagmagA). If there is foundation, the building is bound to fall. If the foundation is strong, it might fall after a long time; if it (foundation) is weak, it might fall early; if there is foundation, it is bound to fall. Only a building which is without support, would not fall. How can it fall? There is no foundation at all. If there is support, one day or other, you would regret, when the companions (sAth-sang) leave. Only one, who is without support, does not regret at all, as there is none – no companion – who could leave; there is none holding hands.

It is the teaching of Ashtavakra, not to take support of even paramAtmA, because, even it (support of paramAtmA) is, indeed, the play of your imagination. What kind of paramAtmA? Who has seen Him? When was He known? You, yourself, would be unfolding (phailAnA) (Him). You are a master (nishNAt) of imaginations. Initially, you wove the web of the World (samsAr); then you created the image of paramAtmA. Initially, you explored the World, but you failed (cUk) - you got nothing. You did not get, because, it (World) was also a web of imaginations; how can you find anything? Now, you unfold imaginary web of paramAtmA. You have decorated (sajAnA) Krishna, and placed a flute in his mouth, but the song is yours; Krishna is yours (your conception); that flute is yours, and the humming (gungunAhaT) is also yours. This figure (idol) (mUrti) is yours, but you are down on your knees, before it. You have scripted all these scriptures (SAstra), and you are holding these very scriptures, dear to you (chAtI sE lagAnA). These heaven, hell, liberation, and all this vast canopy you have spread – all these, are but play of ambitions (expectations) (AkAnkshA). You are fed up of the World, but not with your desires (vAsanA). You have removed the tent (tambU) from here, but pitched it in the heaven. You are fed up with the beauty of woman, beauty (handsomeness) of man, but you are looking up to the beauty of nymphs (apsarA). Alternatively, you are decorating the idols of Rama or Krishna, beautifully, but the game is on; the toys have changed, but the game is on. Nothing happens by changing the toys. You must stop the game.

Ashtavakra says – ‘nirvAsanO nirAlambaH |’ One whose desires have collapsed (gir), his support has also collapsed (gir). Now, where to seek support? He does not seek place, even to stand. He becomes like void (SUnyavat) in this unfathomable (atal) Existence (astitva). He says that, he needs no support. Support means that, one is trying to escape, and that he wants support. The wise has known – ‘where is ‘I’? Whatever ‘is’, that’s all.’ He does not need any support. It is my ‘I’ (main) which needs support, because, in fact, it ‘is not’. It cannot remain without support – it is lame (limbless) (langDA-lUlA); it needs crutches (baisAkhI). ‘nirAlamba’ means – I do not need any crutches; I have nowhere to go; there is no goal (destination) (manzil); then, why do I need crutches? I do not even need legs; I do not need any carriage (yAn); I am as much ready, to get drowned, as I am (ready), to be rescued (ubar); now, I am ready to do only that, which the Existence might make me do. I do not even need a boat (nAv). It is no longer necessary for me to shout ‘save me’.

If the wise drowns, he would drown absolutely (samagramanA); while drowning, there would not be any such moment, when he would doubt (feel) (bhAva), as to what is happening, and it should not happen so. (He knows) that whatever is to happen, is happening; nothing, other than that can happen; nor, there is any expectation for anything else to happen. Therefore, what kind of support? Have you ever considered, as to why, you seek the support of paramAtmA? Have you ever analysed (vishaNa), as to why, you seek the support of paramAtmA - for satiating which desires? Probably, there is some deficiency, which you could not fulfil by yourself (your own efforts); maybe you seek the support of paramAtma to fulfil it. You are defeated; therefore, you are planning to shoot, resting the gun, on the shoulders of paramAtmA (dUsrE kA kandhE par bandUk rakh-kar calAnA). You are tired, and about to fall; now, you say – ‘Lord, please take care of me; you are the support for the helpless; you are kind (dayAla) to poor; you are redeemer of fallen; I am fallen; take care (of me).’

But, even now, you expect to handle (the situation). If you observe closely, it would only mean that you are ready to take services of, even paramAtmA. This is not any prayer (prArthanA). This indeed, is a new plan for exploitation (SOshaNa) of paramAtmA. Desires are yours, and expectation, for satiation of the desires, is yours; and you want to use even paramAtmA, like a servant. You want that paramAtmA should also join you, in your chariot. (You say) – ‘I am not able to pull all by myself; please come to help; if you also join, I shall be able to pull it.’ But, all these things, you say in very nice words – your words are beautiful. If your prayers and praises (stuti) are looked at, carefully, they are nothing but new show (ADambar); but you are present (in them); you are very much in your praises. Your praises are not praises of paramAtmA, but sycophancy (khuSAmat) of paramAtmA, so that you can tag (samlagna) your desires with it, and thus get it fulfilled - it could not be fulfilled all by yourself.

People come to me, and say – ‘please give me sanyas’. I ask them – ‘why?’ They say – ‘I am not able to get things done, all by myself; maybe it should be possible, with your help; but I shall surely get it. I am not going to lose my life, just like that.’ The race for getting (things) is on. If they are not able to get (what they want), they would change the means (sAdhan) – they would change the doctrine (siddhAnta), scriptures (SAstra), but they are bent on getting it. Hindu would become Muslim; Muslim would become Christian; Christian would become Buddhist – but they are bent on getting it. They would change the scriptures, change the means, but they are bent up on getting it. The wise is one who has seen, by waking up, that there is nothing to achieve. Whatever we were intent on achieving, those were already achieved; then why any search even for support (ASraya)? Then, man is ready to become devoid of desires, devoid of support. That state of being devoid of desires, is called sanyas.

 nirvAsanO nirAlambaH svacchandO.......| And, one who has got one’s pleasure (chanda). This word (svacchanda) is to be understood thoroughly, because, this word has been misused (anAcAr) much. In this World, a lot of misuse happens, even with words; ‘svacchanda’ is one of them, which has been abused (dur-vyavahAr) by people. People derive meaning for the word, as ‘one who behaves as he wishes’ (svEcchA-cArI), as ‘disorderly’ (ucchRnkhala); you will find such meanings in the dictionaries. ‘svacchanda’ is a very nice word; it does not mean ‘disorderly’, but, one who has attained his inner joy, who has attained his (inner) song (gIta). One who has attained his inner joy, is not keen on singing anyone else’s song; he does not even want to sing the song of his body or his mind. One who has reached his own song, who has reached his innermost song, who has reached his innermost rhythm (laya), who is dancing to the beat (tAla) of that rhythm.

Some of us are singing the song of our bodies; naturally, we would be unhappy, because, it is not our song. Some of us are intent on fulfilling desires of the body; they can never be fulfilled, because, it is the nature (svabhAva) of the body to be fleeting (kshaNa-bhangUr). Today, you feel hungry, and you fill it up; but, tomorrow, it will happen again. Hunger does not go away, by filling the body once. One will feel hungry again and again. Today, one is thirsty, and you drink water; after some time, you will feel thirsty again. If sex-desire (kAma-vAsanA) arises, one might get immersed in it; but, after some time, it (sex-desire) will raise its head again. It is the nature of the body to be fleeting. There cannot be any permanent satiation of (for) it; there always remains dissatisfaction (atRpti). No matter, how many means one might adopt, nothing will happen; it is not in the nature of body (to attain permanent satiation). It is as if, someone is trying to cool the fire or trying to extract oil from sand. You would call him mad. (You will say) – ‘has fire ever become cool? It is the nature of fire to be hot. Has anyone extracted oil from sand? There is no oil in the sand. Don’t be mad.’ One who expects satisfaction from the body, is a fool (nAsamajh); he has not peeked into the nature of the body; the body is fleeting; it is made up of fleeting natured things. Brittleness (bhangur) is the nature of the body. All those things which constitute the body, are waiting to disperse (bhikhar); they will get dispersed. How can anyone get satiation, till there is something which is permanent (SASvata)? Can there be happiness (sukha) till one gets (that which is) eternal (sanAtana)?

No. One who has assumed, the body’s song, to be his (apnA) own, by creating such a wrong identification (tAdAtmya), would keep wandering, keep weeping, keep suffering (taDap). If one assumes the body’s song, to be his song, then, his own song, which constantly (ahar-niSa) resonates (gUnj) inside, would not be heard. The lute of Self that plays constantly (ahar-niSa) inside, could not be heard, in the midst of body’s drumming (nagADA), in its (body’s) blaring music (band-bAjA), in the shriek of its transients (kshaNabhangur), in its ruckus, in its market place. That tone (sur) is very muffled (dhImA) – it is not ruckus type. In order to hear it, one should have peace (SAnti), unwavering (niScala) mind (citta), perspective (avadhAraNA) of silence (mauna), latent (potential) (nigUDha) voidness (SUnyatA) of desire (vAsanA); there should be no movement, no hustle-bustle, no race. When you get seated, without anything to do, in that state of inactivity (nishkriya), in that flow of tranquility, it (the tone) (sur) manifests (AvirbhAva); the inner beam (kiraNa) bursts forth; there comes plentiful (khUb) wafting of fragrance (sugandha). Once the door opens, one becomes blissful (Anandit) in every vein (rag), in every pore (rOAn). (Translator’s note – the circumstances of manifestation of inner song, has been described by Acharya, in such esoteric terms, that, more than comprehension (of terms), it is apprehension that is needed. Therefore, viewers need to exercise caution.)

This bursting forth of inner song is called ‘svacchanda’; svacchanda means one who lives by his inner song; he lives, neither by the song of the World, nor that of nation – National song is not his song, nor that of society (samAj), tradition (sampradAya), temple, mosque, scholar (paNDit), priest (purOhita). Leave aside all these; he does not rhyme, even with the rhythm (laya) of his body. He tells the body – ‘ok with you, and ok with your actions; if hungry, have food; if thirsty, take water. But, I have known this much, that there is no permanent association (sambandha) with you.’ Leave aside the body, he does not even hum the song of mind, because, he has noticed, that the mind changes every moment; it does not stay in one place. How can one attain happiness (comfort) (sukha) from that, which does not stay? How happiness is possible, without staying? How can that, which does not stop, which keeps on running, attain rest (viSrAma)? It is the characteristic of mind to run; if the mind stops, it dies - it lives, till it runs. Mind is like a bicycle; you keep pedaling, and it keeps moving; if pedaling stops, it falls down. If the mind keeps running, it survives; the moment it stops, it collapses. How rest is possible for that, which falls by stopping; how can there be break (virAma)? ‘svacchanda’ means that, even mind’s song is not his song. Now, we sing only that song, which arises from our ultimate (Atyantik) nature (svabhAva). That is ‘anAhata nAda’, ‘OMkAr’ – or give it any name. Buddha called it ‘salvation’ (nirvANa); Mahavir called it ‘emancipation’ (kaivalya); in the words of Ashtavakra, it is ‘inner joy’ (svacchandatA) – it is a very sweet word. (Translator’s note – please refer to web for definition of ‘anAhata nAda’ - unstruck sound.)

nirvAsanO nirAlambaH svacchandO..... | One who has attained inner joy (svacchanda). muktabandhanaH | - He, and only he, is free from bondage (bandhan). Keep this also in mind – freedom (mukti) from bondage (bandhan) is not negating (nakArAtmak) anything; it is a prescribed (positivity) (vidhAyak). Only he, who has attained inner joy, is free from bondage. Freedom from bondage is not just unshackling. Suppose, a prisoner, who is unwilling to come out of prison, is forcibly taken out, his shackles are broken, and shoved out of the prison. Do you really think, that this person has become free (svatantra), and not bound any longer? Prison is that place, where one is kept forcibly. Therefore, even if one is forcibly taken out of the prison, he has, in fact, come into a (another) prison – a larger prison. Previously, he was in a smaller prison, and, now he is in a larger prison. What difference does it make, that the walls of the (larger) prison are very far off. (Translator’s note – nakArAtmak – vidhAyaka : In my opinion, this is somewhat equivalent to lighting a lamp to get rid of darkness – one cannot drive away darkness.)

You might observe – inner joy cannot be attained, by adopting forced (jabardastI) fasting (upavAs). When he suffers pangs (taDap) of hunger, he is actually forcing himself; he thinks that he is fighting, shoving himself on a journey for enlightenment (self-knowledge) (Atma-jnAna). Someone is lying over nails (nail-bed) (kATI); someone is whipping his body; someone does not sleep during night – he remains awake; someone is standing in the Sun’s heat, and torturing himself. People are doing all sorts of unethical (anAcAr) things; they are torturing themselves, in the hope that they would attain liberation (mukti) through such methods. No. Ashtavakra says, these are not the methods to become free; these methods are, in fact, worse than bondage. Has anyone ever attained liberation forcibly (through application of force) (jabardastI)?

Liberation is not negativity – it is, not at all, in severance (TUT) of bondage. Liberation is attaining freedom (svAtantrya); it is in attaining inner joy (svacchandatA). One who attains inner joy, his bondage gets severed, as if it (bondage) never existed. This should be understood correctly. It means - we are in bondage, because, we have never known our inner (Antarik) freedom (svAtantratA). Once someone realises his inner freedom, the bondage collapses. No one else has bound us; therefore, there is no question of fighting (for freedom). We are bound, because we have not known (realised) ourselves; we have bound ourselves – no one has done it. It (bondage) is our notion (dhAraNA).

Have you ever seen a hypnotist (sammOhanvid), hypnotising somebody? When someone is hypnotised, he starts believing, as told (suggested) by the hypnotist. If a man is told – ‘you are a woman; walk on the stage’, then he walks like a woman. It is very difficult for a man, to walk like a woman, because, for that, his body structure should be different – there should be uterus (garbhASaya), in order to walk like a woman. Otherwise, one should practise a lot. But, that (hypnotised) person, even without any practice, just by suggestion – that he is a woman – starts walking like a woman. What is happening? It is just a belief (assumption) (mAnyatA).

You might be surprised – modern psychologists (manasvid) are conducting, a lot of research, in the field of hypnotisation. If an ordinary stone is placed in the hands of a hypnotised person, and if it is told (suggested) that it is cinder (angArA), then his hands become blistered (phaphOlnA). Cinder has not actually been kept, but how does blisters develop? It is with the same formula (sUtra), Buddhist monks (bhikshu) walk on cinder. It is the opposite (reverse) of the formula - if you believe that cinder will not burn you, then it cannot burn. Your belief (assumptions) becomes a China Wall. If you believe, a stone to be cinder, then, even with that stone, you gets blisters. It is your assumption.

There is a Sufi story. Khalifa Umar went outside Baghdad for hunting. He saw a huge black shadow, like a tornado (andhaD), coming. He said – ‘stop. I am Khalifa Umar. Before entering Baghdad, you must get my permission. Who are you?’ He said – ‘pardon me. I am Death (mRtyu); five thousand people are going to die in Baghdad. Death does not recognise anyone’s order. You might be Khalifa, but, let me tell you that five thousand people are to die.’ There was a huge plague; it is said that fifty thousand people died. Khalifa became very angry. After the plague was over, and diseases came to end, Khalifa was waiting outside Baghdad. Again, Death came, like a tornado; he asked – ‘stop; if you do not obey my order, it is alright. But being Death, when did you learn to tell lies? You said that five thousand people would die; but fifty thousand people died.’ He (Death) said – ‘pardon me. I killed only five thousand; the remaining forty five thousand died out of fear. I did not touch (chuA) them at all.’ Nine hundred and ninety-nine out of a thousand diseases are self-made, by man; he believes, and because of that belief, things happen. Your belief is not a small matter.

Nagarjuna was a Buddhist monk. A youth came to him, and said – ‘please give me some taste of liberation’. Nagarjuna said – ‘before you are able to relish the taste of liberation, you should know a truth – bondage was created by you’. He said – ‘I would create my own bondage? What are you talking? Would anyone create, his own bondage, himself? It is not logical (tarka-yukta). Who would want to get bound? Everyone wants liberation.’ Nagarjuna said – ‘just forget it. In my view, hardly anyone wants liberation; people want only bondage; people love bondage’. But, as that youth did not agree, Nagarjuna said – ‘then, do one thing. There is a cave in front of you; go inside; for three days, do not drink water or take food, just for three days. During the period, keep thinking that you are not a man, but a buffalo’. He said – ‘what will happen, then?’ Nagarjuna said – ‘we will see, after three days. If you become alright, within three days, then it is over. The youth was insistent. He went inside the cave, and kept repeating (raT). He did not notice day or night, hunger or thirst. He did not come out, and did not open his eyes. He just kept repeating – ‘I am a buffalo’. Initially, it looked like madness; for the first few hours, it all looked nonsensical. But, slowly, to his astonishment, a buffalo started manifesting inside him; he was feeling so (like a buffalo). When he opens his eyes, he looked like a man; but, when he closes his eyes, a certain belief of being a buffalo, came about, and his physical body felt heavy. Like that, three days came to pass. After three days, Nagarjuna came to him, and, standing at the door, said – ‘come out’. While trying to come out, he said – ‘pardon me; I am not able get out, because of my horns (sIng); the horns are getting stuck’. Nagarjuna gave a sharp slap, and said – ‘open your eyes; what kind of horn?’ He opened his eyes in a dazed condition (tilmilA); there were no horns; but, a moment before, he was not able to get out. Nagarjuna said – ‘belief! This was an experiment with hypnosis; we have believed that we are bound’.

Freedom from bondage means - we have experienced our inner joy (svacchanda); we have relished the taste of freedom. After tasting it (freedom), we, no longer, create our own bondage. No one is putting you in prison; you yourself are creator of your prison, and you are the prisoner, and you are the jailor also. You are behind the bars (sIkhcO) - bars which you erected. You are handcuffed, shackled, but these were not created by anyone else – your stamp (hasthAkshar) is there on the handcuffs and shackles.

There is a famous Sufi story. There was a great ironsmith (lOhAr); he was very famous. His products were famous World-wide. Whatever he makes, he would put his stamp on it. There was an attack on the capital city, where he was residing. He was caught. All the eminent (pratishThit) people of the village were also caught; he was one among them. He was handcuffed, shackled, and thrown into the mountain trenches, along with other eminent people. Everyone was weeping; they were afraid, but he (ironsmith) was firm (resolute) (niScit). The town’s head (vazIr) said to him (ironsmith) – ‘we are afraid about what is going to happen to us; but, you look firm!’ He said – ‘I am an ironsmith; I have been making handcuffs, throughout my life; I can also break them; these handcuffs could not stop me; do not be afraid. If I am able to break open my handcuff, I shall break open yours also; let them (captors) go away, after throwing us. The Head (of the town) became confident, so also the King. After the captors had thrown them in the trenches, the Head asked him – ‘what do you say?’ But, suddenly, the ironsmith became dull (udAs) and started weeping. The Head asked him – ‘what happened? What is the matter? You were firm till now.’ He said – ‘I am in a difficult situation. I saw the handcuffs, carefully; they have my stamp; these were made by me. These cannot be broken; it is impossible. I have never made anything brittle; I always made only sturdy things; that is the reason for my fame. If these had been made by someone else, I could have broken them. But, these cannot be broken. Please pardon me. These (handcuffs) have my stamp.’

I say to you – ‘in every one of your handcuffs, your own stamp is there. Who else would do so (put your stamp)’. I also would like to tell you – ‘there is no need to weep; no matter how strong, these things (made by you) are, they cannot be greater than the one who makes them. No matter how great, the art created by an artist is, the artist is always greater than the art itself. No matter how beautifully, a singer sings a song, the singer is always greater than the song. No matter how nicely, a dancer dances, the dancer always remains greater than the dance. Therefore, paramAtmA is greater than the World; that is why, the Self is greater than the body. There is no need to worry. All the bondages of the World are created (made) by us only; there is no need to be afraid; these are freeable. We can break them. And the fun is that, the bondage is imaginary (kAlpanik). In fact, it is not there; it is like a dream; they are hypnotic.   

nirvAsanO nirAlambaH svacchandO muktabandhanaH |

kshiptaH saMskAravAtEna cEshTatE SushkaparNavat || 18 : 21 || 197 ||

 ‘That person (purusha) who is desire-free (vAsanA-mukta) – devoid of desires (vAsanA-SUnya) - independent (svatantra), support-less (nirAlamba), who has attained his (svayam) inner song (joy) (chand), and bondage-less (bandhana-rahit) behaves like a dry leaf, which moves about, driven (impelled) (prErit) by the wind (havA) (in the form) of effect of past actions (prArabdha).’

Again, there is a little mistake in the translation (anuvAd). The original version is ‘samsAravAtEna’ – the Worldly (samsAra) wind (havA) – there is no question of ‘effect of past actions (prArabdha)’ or fate (bhAgya). There is a motion (gati) for the World; due to that mot ion of the World, he moves about like a dry leaf. Similar to a dry leaf, which moves (flies), East to West, up and down, a complete (pUrNa) knower (wise) (jnAnI), seems to be involved (samlagna) in many matters (vyavahAr), but, you cannot say that he is the ‘doer’ (kartA). When a dry leaf moves towards west, you do not say that it is going towards west; the dry leaf is not going anywhere, but the wind is blowing towards west. One cannot see the wind, but the dry leaf is seen; the dry leaf is not going anywhere. If the wind does not blow, the dry leaf will fall down. (Similarly,) a wise, allows himself to go wherever the ocean of existence (astitva) takes him. He does not have any kind of personal ambition (expectation) (AkAnkshA).

In this Sutra, there is complete essence of samAdhi (total absorption). Go, get up, sit down – all according to Worldly wind – not according to your expectation. Whatever happens, howsoever it happens, let it happen. If you are running a shop, continue doing; if you are in the battle field, be involved therein. Howsoever you are, wherever you are, let yourself be there; surrender (samarpit) there itself. Let the Worldly wind blow; you become a dry leaf. kshiptaH saMskAravAtEna cEshTatE SushkaparNavat | - Then, everything will happen, all by themselves; then, there is nothing else to do. Once you become like a dry leaf, there will be a nectarine (amRta) shower. Where there is no personal ambition, there is no grief also; there is no defeat, no gloom (vishAd), no value (esteem) (mAn), no respect (sammAn), no disrespect (apamAn), no success or defeat. Every moment, paramAtma is raining. That paramAtmA is called ‘one’s own joy’ (svayam kA chand); that is your song, which you had forgotten; you will recollect it, if you hum it.

 

asaMsArasya tu kvApi na harshO na vishAdatA |

sa SItalamanA nityaM vidEha iva rAjatE || 18 : 22 || 198 ||

asamsArasya – one who has become like a dry leaf, who does not have any World (samsAra) in (inside) (bhItar) him. For such a person, who is free of the World, neither there is any joy (harsha), nor grief (vishAda); he is tranquil minded, and remains like a body-less person (vidEha).

Something seems to be getting lost in translation. ‘asamsArasya’ – translation is – ‘for such a liberated (mukta) person, where is the World?’ asamsArasya means, inside whom, there is no World, or for whom there is no World. What is the meaning of World (samsAra)? Are these trees, moon and stars, World? samsAra means – the maze (jAl) of temptations (desires) (vAsanA), wishes (kAmnA), wants (icchA) existing inside. Desire to get (achieve) something, to become something, ambitions (mahatvAkAnkshA) – these are ‘samsAra’. asamsArasya – inside whom, there remains no samsAr, in whom there is no samsAr; or, even while remaining in the samsAra, he does not belong to samsAra. Such a person has neither joy (harsha) nor grief (gloom) (vishAda).

sa SItalamanA nityaM vidEha iva rAjatE | - Such a person’s mind has become cool (SItal) – SItalamanA. Understand this also. You cannot become cool, till there is joy (harsha) and/or grief in your life, because, these - joy and gloom, happiness and grief, success and failure – bring fever (jvara), excitement (uttEjanA), and agitation (udvEga). When you are in grief, you are ill; but, when you are happy also, you are ill. Happiness is also illness, because, it is exciting (uttEjak). Where is peace, when one is happy? You have already known that there is no peace in grief; but you should know this also – that there is no peace in happiness also. Even in happiness, there is excitement, mental disturbance (khalal).

You might have observed – one might survive grief, but, sometimes, there is death in happiness. I have heard – a person got ten lakh rupees in a lottery. When the news came, his wife became upset (ghabarA); she said – ‘ten lakhs! He (husband) could not gather even ten rupees. Ten lakhs! He would not be able bear this happy news.’ She was afraid. Being a Christian, she went to the priest (pAdari), and said – ‘please do something, before my husband comes; ten lakhs! And that too, suddenly! He may have heart attack. Please save my husband.’ The priest said – ‘don’t be afraid. I shall come; I will manage’. The priest came and sat down. The husband came. The Priest started the talk gradually; he said – ‘you have won one lakh rupees in lottery.’ The Priest was thinking, that he would reveal the whole news, gradually. That person became very pleased; he said – ‘if I get one lakh rupees, I shall donate fifty thousand to the Church’. It is said that the Priest fell down, then and there; he had heart failure. He had never heard or seen – fifty thousand!

Sometimes, even happiness brings excitement. While there is fever in grief, even in happiness, there is fever. We withstand grief, because, we are accustomed to it, but we are not able to withstand happiness, because, we are not accustomed to it. We hardly get happiness; that is why we are not accustomed to it. Therefore, a person is not able to withstand both - grief and happiness. In both cases, man’s mind becomes excited – it becomes heated; coolness is lost. There is peace only in coolness.

A person, whose mind has become cool, in his inner joy (svacchandatA) – inside whom happiness and grief do not enter, inside whom happiness-grief bird does not nest, inside whom, no external excitement enters, for whom, regard and disregard make no difference, in whom there is homogeneity (Ek ras) – such a person, who has become cool like that, (he) always remains lustrous (SObha), like a body-less person (vidEha), having a peaceful mind. He has sat down on a king’s throne.     

nityaM vidEha iva rAjatE | - He is not body anymore. Now, he is body-less (vidEha), because, he is not influenced by happiness and grief – it is the body which gets influenced by happiness and grief. It is the properties (guNa dharma) of the body, to get agitated (AndOlit) in happiness and grief. He has become body-less; he has gone beyond the body; he has transcended (atikramaNa) it.

 

kutrApi na jihAsAsti nASO vApi na kutracit |

AtmArAmasya dhIrasya SItalAcchatarAtmanaH || 18 : 23 || 199 ||

‘That cool (SItal) and pure (Suddha) minded (citta) wise person (dhIra purusha), who delights (ramaNa) in the Self (AtmA), does not wish to renounce (tyAga) or acquire (pAnA) anything.’

He does not have anything to hold on, or to leave off, now; he has known, that which ‘is’. Holding on, and leaving off, are applicable, only till one is not aware of (does not know) himself. Once he has come to know himself (apnA), then what is there to hold on, or leave off? Now, nothing would increase (get added) by holding on, nor anything would decrease (get subtracted) by leaving off. Everything has been gotten, by one who has known (become aware of) himself. Now, it is futile either to hold on, or to leave off. Now, it is, as if, the empire of entire Universe has been achieved; he does not wander, gleaning (bIn) pebbles and stones. One who has become the master of the whole empire, who has got seated in the throne of the Expanse (virAT), would he stand for election, to get elected a member of the Municipality? These are all redundant (bEmAnI) talks; these have no meaning now. 

For one, who has achieved inner (antara) status (pratishThA), desire for any external status has ended. The truth is, any status given by another, is not status at all, because, it is in his (another’s) hand; he could snatch it, any time he wants. A status given by another is a sort of slavery (gulAmI). If you give me status, it means I am your slave, because, if you snatch it, any time, then, what will I do? It was given by you, it was your gift (dAna); I was just a beggar (bhikhArI). Any status given by another is, indeed, alms (charity); your heart, mind could change; the wind, season could change; you could start thinking differently. One who lives by his inner joy (svacchanda), has a totally different status – it is a different throne, one’s own throne. No one can snatch it away; no thief can steal it; no dacoit can loot it; no fire can burn it; even death cannot snatch it – what to talk of anything else?

AtmArAmasya - such a person - who lives by inner joy (svacchanda) – who delights (ramaNa) in the Self (AtmA). We all are delighting in (with) something else. Someone delights in wealth; he thinks of getting lakh, ten lakhs, crore; his delight is in wealth. Someone delights in position (pada); he keeps ascending from one post to another, then another. There are many different types of people; but one thing is common, for all of them – they delight in something other than themselves – intercourse (sambhOga) with another (para) is the characteristic (lakshaNa) of a Worldly person (samsArI). Self-intercourse (sva-sambhOga), self-delight (Atma-rati), delight (ramaNa) in Self (AtmA) is the characteristic of a righteous (dhArmik) person. Righteous person is he, who has learnt the art (kalA) (of knowing), that one’s sap (ras) is in one’s inside; he has begun to suck (cUs) his own sap (ras). It is very interesting that, when we suck other’s sap, we do not, in fact, suck other’s sap – it (sap) is, indeed, our own.

Dogs chew dry bone, and derive great pleasure in it. If you try to wean, it will not leave it. There is nothing in the bone – no juice at all. Where is any juice in bone? But a dog surely gets juice in it. What happens is that, the bone creates wound in its mouth, and blood starts flowing from the wound; it derives pleasure in sucking its own blood. Its own blood goes down its throat; the dog thinks that it is getting juice from the bone. Whatever relish, you have known so far, all of them, come from you only. Because of the bone, you have, unnecessarily, wounded yourself. Leave off the bone, and you will get relief from the wound. The sap (juice) is your own; it does not come from outside.

A rich person had kept, a large stash of gold bricks, in his treasure-chest. Every day, he would open the chest, check, and then close it. He was very happy. His son was watching it. The whole household was very troubled, because, they would not get essentials for their livelihood – they were living in poverty - while he (father) was stashing gold bricks. Slowly, his son started removing gold bricks, one by one; he would replace it with brass bricks. Gradually, all the gold had vanished. But, the father, would open the chest daily, check it, and then close it, happily. At his death bed, his son told the truth – of removing all the gold bricks. That very moment, the father became grief stricken, beating his chest. He spent his whole life very happily, but, at the time of death, he was miserable. There is no happiness in gold bricks; it is your assumption (belief) (mAnyatA) that gold brick is very valuable, that it belongs to you, that you are its owner, and therefore, there is happiness, in it. But, happiness is in your inside, no matter what kind of bone you might choose.

Righteous person (dhArmik) is one who has left off bones, because, one gets only wounds from bones; he says – ‘when happiness is in my inside itself, why should I not get it directly (sIdhA)? Let me sit down, close my eyes, and get immersed; let me dance inside; let me play the inner lute; let me hum inside; let me dive into the Love (prEm); let me get immersed in the inner relish.’

This is the difference between a Worldly person (samsArI) and unworldly person (asamsArI). Worldly person thinks that happiness is outside. When you feel delighted, seeing a beautiful woman, that delight comes from your inside. You become very pleased, when someone garlands you; even then, that pleasure, comes from your inside. Whenever someone gives you pleasure, by whatever means, look at it carefully – ‘is it (pleasure) not coming from my inside itself?’ The source (srOt) is inside, and the external thing is only an instrument (efficient cause) (nimitta) – just a pretext (bahAnA); original source is inside.

Ashtavakra calls that person ‘AtmArAmasya’ (deriving delight from inside), when he derives relish, after becoming free of pretexts. He has started to get relish, from his inside. Then, there remains, no bondage for him; now, nothing, in the World, can make him unhappy; all his illusions (delusions) (bhrAnti) have been shattered; he has reached his original source. This source is inside; but we reach it after making many circles. Because of going in circles, we set up a lot of problems (uljhan) (for ourselves). Sometimes, it happens that, the very instruments (nimitta), through which, we intend to derive pleasure (happiness) (comfort) (sukha), (they - instruments) themselves become obstacles (bAdhA), and we are not able to reach unto it (happiness).

 

prakRtyA SUnyacittasya kurvatO(a)sya yadRcchayA |

prAkRtasyEva dhIrasya na mAnO nAvamAnatA || 18 : 24 || 200 ||

‘That wise (dhIra) person, who is, naturally (svabhAvik rUp), vacant (empty) (SUnya) minded (cittasya), and who acts (karma) instinctively (sahaja), (he) does not have honour (mAn) or dishonour (apamAn), like ordinary (sAmAnya) people.’

‘...who is, naturally, vacant minded.....’ What does it mean by ‘naturally, vacant minded’? Not through effort (cEshTA), exertion (prayAs), practice (abhyAs), or attempt (yatna) – but naturally (instinctively) (spontaneously) (svabhAvataH), through understanding (samajh), through wisdom (bOdha), through awareness (jAgarUk), through understanding (samajh) of the truth, that happiness is inside. You see this (truth), recognise it; search for it in every place; keep the touch-stone (yardstick) (kasauTI) ready (sajag) for this.

In a full-moon night, you are seated, and you are feeling great pleasure (sukha). Just close your eyes, and think, whether the moon is just a cause (instrument) (nimitta) (for happiness), or whether happiness is coming the moon. Simultaneously, another person, in your neighbourhood, is also seated (under the moon), but he is not feeling any pleasure, because, his wife has died, and he is weeping. Seeing the moon, he is angered – not happy. He says – ‘should it be full-moon, just today? My wife has died today; should you (moon) become full today only? Should you scatter such moon-light (cAndnI) just tonight? It is ironical (vyang); is it some occasion to make fun of me? Can’t you wait for four more days?’ For one, who has got his lover, even new-moon night, appears to be full-moon night. But, for one, whose lover has been lost, even full-moon night appears to be new-moon night. It is said that, if a hungry man looks up to the sky, even the moon appears to him, as Roti (Indian leavened bread) – as if Roti is floating there.

A German poet, Heinrich Heine, has written that, once, he was lost in the jungle, for three days. He was very hungry. It was a full-moon night, but, in his hunger, the moon appeared to him, as a Roti, floating in the sky. He was very astonished. He had written many poems; but, he never thought, that the he would see (perceive), Roti in the moon. He always used to see, the face of some beautiful woman in it; but, today, all of a sudden, Roti was seen by him. He tried a lot, to perceive, in the moon, face of any beautiful woman; but, when he was under pangs of hunger, for three days, when he had developed blisters (chAlA) in his legs, and when his life was in danger, how could he, possibly, perceive the face of a beautiful woman, in it? All these (such perceptions) are possible, only when one is having all facilities (sukh-suvidhA); otherwise, the moon is seen as, a Roti floating in the sky. Whatever you see (get) outside, is the projection of what is inside. Delight is inside; the whole essence of life is inside.

prakRtyA SUnyacittasya - who is vacant (empty) minded, by nature. Do not make any deliberate (intentional) (jabardastI) attempt; it does not work. If you, intentionally, get seated, in the Padmasan posture, closing your eyes, and becoming like a stone idol, even then, nothing will happen. You will be boiling (ubal) inside, the fire would be burning inside, the race would still be on, a storm of temptations would still be raging, and a whirl wind (andhaD) would still be blowing, and nothing would change. By nature (prakRtyA) – slowly and steadily, with understanding (samajh) – not through attempt, not by deliberate (intentional) imposition (ArOpaNa). Kabir says – sAdhO sahaja samAdhi bhalI – (samAdhi that happens naturally (spontaneously) (instinctively) is better); spontaneously (sahajatA). Understand life; in all those places (situations) where you derive please, look at them, by closing your eyes – whether it is coming from inside or outside. You will always find that it (pleasure) is coming from inside. Whenever you feel grief in life, look then also, carefully; you will always realise that it (grief) means that you have lost connection (association) (sambandha) with inside. Happiness means that you are connected (associated) with your inside; the reason for the association is not important; when you get associated with inside, you derive pleasure. When you lose connection (association) with inside, you are unhappy (in grief). When someone abuses, you grieve. Understand that the abuse does only this much – it makes you forget yourself; your inner association gets lost. Abuse excites (uttEjit) you so much that you do not remember who you are; it makes you mad (bAvlA), uneasy (udvigna), distracted (vikshipta), and the inner association is lost.

Your friend has come after a long time – after many years. You hold his hands, embrace him. For a moment, you got associated with your inside. In that sweet moment, in the presence of that friend, you got associated with your inside. For one moment, you forgot all your worries and burdens of the day, and got immersed in yourself. That friend was just an excuse (bahAnA), an agency (nimitta). When you get associated with yourself, happiness rains. When you get disconnected with yourself, it is grief that rains. When someone recognises this truth, he begins to leave off (tyAga) all agencies (nimitta), and sits down alone; this is called meditation. He, then, does not worry, that he would become happy, only when his friend comes. Such a friend does not come daily; if indeed, the friend comes daily, then one will not get happiness; happiness happens, only if he comes, once in a while. If the friend comes to stay with you, then there will be no happiness, at all.

Such a person, then, does not think, that he would become happy, only when moon rises, or when spring comes and flowers blossom. Why such a miserliness (kanjUsi), when happiness is inside oneself? He, then, slowly connects himself with his inside, without any agencies (nimitta). This is what called meditation (dhyAna). He just sits peacefully, and connects with himself – without any agency; he connects himself in a state devoid of agency. Whenever one gets connected with himself, without (the need of) any agency, then, the event (incident) (ghaTanA) has taken place (occurred); now, he has got the key (kunjI); he knows that he does not have to depend on anything (anyone). Whenever he wishes, he can open the lock; the inner opening is available whenever he wants. He can stand, in the midst of market, closing the eyes, and get immersed within himself. Slowly, there is no need, even to close the eyes, because, even that is an agency. One becomes immersed in oneself, even with eyes open; he can get immersed, even while doing something. There is no need for any Padmasan posture, or to sit in a place of worship or temple or mosque. One can get immersed in oneself, even while engaged (working) in the market, in the field, in the barn (khalihAn).

Slowly, this state (bhAva) becomes so natural (sahaja), that there is no problem in getting into or getting out (of the state). A time comes, when you always remain immersed, in your inner source (srOta), even while doing jobs; the (worldly) affairs keep going on, whether in the market, whether in sowing (seeds), whether in reaping the harvest; you keep talking, listening – everything goes on, and you remain immersed in yourself. One who is so engrossed (lIn) in that relish (delight) (ras) is a realised (accomplished) (siddha) person (purusha).   ‘That wise (dhIra) person, who is, naturally (svabhAvik rUp), vacant (empty) (SUnya) minded (cittasya), and who acts (karma) instinctively (sahaja), (he) does not have honour (mAn) or dishonour (apamAn), like ordinary (sAmAnya) people.’

 

kRtaM dEhEna karmEdaM na mayA SuddharUpiNA |

iti cintAnurOdhI yaH kurvannapi karOti na || 18 : 25 || 201 ||

‘One who follows (conforms to) (anugaman) the thought process (contemplation) (reflection) (cintanA) that – ‘this action (karma) has been done by my body (SarIra) and not by me – the pure (Suddha) natured (rUpa)’ – even while doing all jobs, he does not perform any action.’

Now, when you get immersed in your own form (nature) (svarUpa), you come to know that, whatever is happening, pertains either to the body or to the mind or to the nature (prakRti) spread out (phailA), outside the body and mind, and nothing is done by me – I am not the doer (akartA), just a witness (sAkshI). Such a flow (stream) (dhArA) of contemplation (reflection) (thought) (cintanA) flows (bah) inside you. You obtain such a formula (sUtra), such a wish-fulfilling gem (cintAmaNi).

When hunger arises, you notice, that it is happening to the body; but, you continue to remain the witness; there is not an iota of difference, in your flow of comfort (happiness) (sukha-dhArA). It does not mean, that you languish hungrily. You get up, and make some arrangement for food, for the body. If you feel thirsty, you give water, to the body. Body is your temple (mandir), and in it, resides your deity (dEvatA); you take care of it; but, you do not get identified (tAdAtmya) with it. Now, you do not say – ‘I am feeling hungry’; but, you say – ‘the body is feeling hungry’; you take care (of the body), but the form (rUpa) of that care has changed. When the body gets satiated, you say – ‘the body is satiated’. When the body feels thirsty, you provide water. When the body feels sleepy, you provide rest to the body. But, you remain uninvolved (alipta), separate, far away, far beyond.

You take care (of the body), like taking care of your house. You clean the house, in which you live; sometimes, you paint it, white-wash it on the occasion of Diwali, wash curtains, change furniture. But, you do not have the illusion that – ‘I am the house’. You remain as the owner (master) (mAlik) of the house; you reside there. But, you do not get attached to it; if the house collapses, you do not consider that you are dying; if the roof collapses, you do not consider that your life is in danger; if there is a fire in the house, you do not shout, that you are on fire. Similarly, it happens with a wise (jnAnI) also. As you become clear about the inner sap (delight) (ras), and as the inner witness awakens, the body becomes your house. If you understand correctly, then, one who considers the body to be himself (apnA), is a house-holder (gRhastha). One who considers (his) body to be just body, and himself to be separate, is a renunciate (sanyasta).

 ‘One who follows (conforms to) (anugaman) the thought process (contemplation) (reflection) (cintanA) that – ‘this action (karma) has been done by my body (SarIra) and not by me – the pure (Suddha) natured (rUpa)’ – even while doing all jobs, he does not perform any action.’ After making this declaration, that person has no duty (action to be performed) (karma); no action ever touches him; he becomes a non-doer (akartA) – he becomes non-doer, even while doing (performing action).

 

atadvAdIva kurutE na bhavEdapi bAliSaH |

jIvanmuktaH sukhI SrImAn saMsarannapi SObhatE || 18 : 26 || 202 ||

‘A living-liberated person (jIvan-mukta) performs actions like that ordinary person, who say something, but does something else; even then, he does not become a fool (mUD). That happy (sukhI) blessed one (SrImAn), flourishes (SObhAyamAna), even while living in the World (samsAr).’

‘A living-liberated person (jIvan-mukta) performs actions like an ordinary person, who says something....’  Understand this Sutra – it is a bit subtle (complicated) (jaTil). What is the characteristic (lakshaNa) of an ordinary person? We call him dishonest (bE-imAn) – he says something, and does something else. Ashtavakra says that it is the same situation, with a liberated person also – he says something, and does something else. But, there is a big difference, and that difference is fundamental (buniyAdI). An ignorant (ajnAnI) says something, but does something else. For an ignorant, whatever he does, is indeed his reality (truth) (sacAyI); whatever he says is false (jhUTh). Whatever an ignorant tells, is false – he is deceiving (dhOkhA). In the matter of what he says, he is not truthful – he is telling a lie. Whatever he does, is his reality; you should recognise (identify) (pahcAn) him, by his actions only. In regard to a wise (jnAnI), the coin is totally opposite (reverse). Whatever a wise says is completely true; but, whatever he does, is false. Do you understand the difference? Whatever a wise says, is completely true; there is no mistake (errors and omissions) (bhUl-cUk) in saying. But, do not insist upon what he does. If he feels hungry, he will also take food; if the house is on fire, he also would come out of the house. He would also say something, and do something. If you ask him, he would say – ‘I cannot be burnt – nainaM cindanti SastrANi, nainam dahati pAvakaH (Gita 2:23) How fire can burn me, and how a weapon (Sastra) can injure me?’ But, if the house is on fire, you would find him running out. But, because of this, do not consider that this person (wise) is dishonest. Whatever he says is true. But do not take into account what he does, but concentrate on what he says. What he says – ‘how fire can burn me?’ is true. Nothing can burn him; the body would burn, but not ‘he’. But, till the time you are in the body, the body is your temple – it is the residence of your deity (dEvatA), and you should take care of it. The condition of an ignorant person (ajnAnI) also seems to be similar – he says something, but does something else. But keep tag of what he does; whatever he does, that is his truth – no matter whatever he might say. You will find (his) truth in what he does; but, in case of a wise (jnAnI), you would find truth in his knowledge (jnAna). A wise lives by his knowledge – not by his actions. An ignorant lives by his actions – not by knowledge.

 

nAnAvicArasuSrAntO dhIrO viSrAntimAgataH |

na kalpatE na jAnAti na SruNOti na paSyati || 18 : 27 || 203 ||

‘That wise person (dhIra purusha), having become tired (thak) of all kinds of reasoning (thoughts) (worries) (vicAr), attains peace (SAnti); he neither imagines (kalpanA), nor knows (jAn), nor listens (sun), nor sees (dEkh).’

‘That wise person (dhIra purusha), having become weary (thak) of all kinds of reasoning (thoughts) (vicAr), attains peace (SAnti)....... Do not be in a hurry; it (hurry) would be dangerous, and costly. Do not get discouraged (adhairya). If you still have delight (ras) in thoughts, carry on, till you become weary (of it). If you find delight in the World (samsAra), there is no hurry. paramAtmA can wait, till infinity (ananta kAl). Do not be worried; do not be in a hurry. If you find delight in the World, let it (delight) get exhausted (thak). If you come out of sansar before becoming weary of it, and hide yourself in renunciation (sanyAsa), then the mind would keep running (racing), and you would not get peace.

If you constrain your wavering mind, (while still) involved in thoughts, it will again run away. Dreams would arise; maze of imaginations would arise; fascination (mOha) would arise; old perversities (vikRti) would return; if you had shut the front door, they would all come by back-door. It will be of no use.

Ashtavakra says – ‘get to know the life thoroughly (ThIk); become weary of it. Wherever there is still delight, let it become weary. Go deep; there is no need for fear; there is no possibility of losing anything; you won’t lose anything. Whatever is yours, will always remain with you. No matter, how deeply, you get involved, in the World, your Self (AtmA) would still remain untouched (alipta). Go and seek out; search out in the darkness of night; if you find any delight, fulfil it; let it become tasteless; your lips would tell you, your tongue would tell you – ‘enough of it; now it is bitter (tikta). Do not run away by listening to anyone.

If you come across any enlightened (buddha) person, he might tell you, that the World is without substance (asAr). There is strength (bal) in whatever such enlightened person says; there is magic in his words; his words are lively (prANa); behind his words, there is his total energy (UrjA), his experience of life. Therefore, whenever some enlightened person says something, his words might pierce you, like an arrow. But it will be of no use. Do not follow that enlightened person, by believing his words; otherwise, you will go astray (bhaTak), you will regret; again and again you will come back. Let the processes (prakriyA) of the World get exhausted. Wherever you find delight, go there, and enjoy it. When the thoughts themselves become weary, and when the mind itself becomes weary and feeble (kshINa), only then.........

‘That wise person (dhIra purusha), having become tired (weary) (thak) of all kinds of reasoning (thoughts) (worries) (vicAr), attains peace (SAnti); he neither imagines (kalpanA), nor knows (jAn), nor listens (sun), nor sees (dEkh).’ There is no obstacle (aDcan) after that. One who has become weary, will attain peace, the moment he sits down. But, who still has delight in anything, would not become peaceful. Such a person (who still has delight), even if he goes to temple, will still be thinking of his shop; even if he prays (prArthanA) or worships (pUjA), he would still be beset with waves of other thoughts. On the surface, he might be praying, but inside, there will be desires. Superficially, he might chant Ram Ram, but inside, there will be desire (kAma). There is no benefit in that, because, whatever happens inside, that only is real; superficiality, is of no value (mUlya) – not worth even a penny. No matter how much, you chant Ram Ram, nothing happens with that. It is not about your chant, but your experience (anubhava) which matters. Be soaked in experience (anubhava-sikta).

nAnAvicArasuSrAntO dhIrO viSrAntimAgataH | - One gets rest (viSrAm), break (virAm) only when he has become tired, having run after various thoughts (worries) (vicAr), only after he comes home gaining experience of life. Market place and shop are futile – he has searched out (investigated) (khOj) everything, but could not get anything; he comes back after having failed in everything. hArE kO harinAm – (Translator’s note – Title of a collection of poems of Ramdhari Singh Dinkar. It means – Name of Hari is the refuge for the defeated.) The fragrance (sugandh), the aroma (suvAs) of name ‘Hari’ that wafts, the chant (kIrtan) of Hari that arises, after one has become defeated, is totally different. Until you become defeated, do not return from the journey, half-way; otherwise, the mind would continue the journey. Of all the life’s greatest crises (sankaTa), one is that of (getting into) meditation (dhyAna), total absorption (samAdhi), and eagerness in religion (righteousness) (dharma), while still one is immature (aparipakva). How can one pluck an unripened fruit? It is not yet ripe. When the fruit ripens, it falls off, of its own. It has its own beauty (saundarya), an elegance (lAlitya), a benediction (prasAda). Neither the tree comes to know, when the fruit has fallen down, nor the fruit knows, when it fell down; neither there is any injury to the fruit, nor to the tree; it gets separated quietly; it gets separated without any struggle (sangharsh), smoothly (simply) (sahaja), naturally (prakRtyA).

Become ripened (pakO); (the fruit) falls only after ripening. That is why, my emphasis (jOr) is on this point – do not ever run away from the World (samsAra). There is a great attraction (AkarshaNa) in running away. No doubt, there is grief (misery) (dukh) in the World; it is also true that there is happiness (in the World). If you run away, by looking at the grief, when you get seated in a hut (kuTI), in the jungle, you would remember the happiness (of the World).

There is an ancient story. Lord made man. But, man was lonely. He prayed – ‘I am lonely, and I feel bored’. Therefore, Lord made a woman. But all his jobs (of creation) had already been over; he did not have any (raw) materials left; therefore, he drew material from various sources – a little moonlight from the moon, a little light from the Sun, a little colour from the peacock, a little energy from the lion. Having gathered materials from various sources, he made a woman. Though he made a woman, she was a nuisance (upadrava), because, sometimes, she would sing like a cuckoo, sometimes, he would roar like a lioness, sometimes, she was cool like moonlight. In three days, the man became fed up. He said – ‘this has become a problem; loneliness was better than this’. Having remained with a woman for three days, one realises that loneliness is much better; one can pull on without a woman. One does not realise the worth of loneliness without (spending time with) a woman. The joy of bachelorhood (brahmacarya) cannot be understood without having been a householder.

He ran back to the Lord; he said – ‘pardon me; I have made a mistake. It was wrong on my part, to seek (woman) from you. Please take her back; I do not need her; it is a big nuisance. She would make me insane; she is not fit for trust. Sometimes, she sings, and sometimes, she gets angry. I cannot understand, as to when, she would do what. She is beyond logic. Please take her back.’ Lord said – ‘as you wish’. He left the woman for three days, with the Lord. Reaching back home, lying down on the bed, he started remembering her – her sweet song, swinging with her, with hands around her neck, her beautiful eyes. After three days, he ran back to the Lord. He said – ‘pardon me. Please return the woman to me. She was beautiful, she was singing, there was some warmth in the house. Now things have become dull. When I return home from jungle, tired, after chopping wood, and hunting prey, there was someone to welcome me; she would keep tea-coffee ready; she would be waiting for me, at the door. Now things have become very dull. Pardon me. I made a mistake. Please give her back to me.’ The Lord said – ‘as you wish’. After three days, his condition worsened, and he ran back to the Lord. Lord said – ‘stop this nonsense. Neither can you live without a woman, nor with a woman. Now, whatever happens, you manage.’ From then on, he is managing howsoever she is.

If you are in the market place, hermitage would feel nice; if you are in the hermitage, you would start remembering market place. If you are in Bombay, you would remember Kashmir, and in Kashmir, you would remember Bombay. Happiness and grief are mixed in the World. There is moon, and also Sun. There is the dance of peacock, and also roar of lion. When you are in the World, all the miseries of the World are noticed; they swell forth. When you move away, you remember all the happy things about that place. Therefore, I say to my sanyasis – ‘do not run away; be wherever you are; become ripened. Fall, after becoming ripe. Let you become weary; let things happen all by themselves; do not be in a hurry.’

Whatever happens naturally, that, indeed, is beautiful. sAdhO sahaj samAdhi bhalI – samAdhi that happens naturally is the best.

That’s all for today.    

(Translator’s note – In regard to repeated statement of Acharya ‘to become weary of desires’, I would like to quote King Yayati’s statement in Srimad Bhagavatam. At the death bed, he (Yayaati) borrows youth from his son, in order to continue Worldly enjoyments; thus he lived for a thousand years; yet he could never satiate his thirst. Ultimately, he makes this statement – Please refer to the link – )

https://vedabase.io/en/library/sb/9/19/14/  

 

न जातु काम: कामानामुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते ॥ १४ ॥ SB 9.19.14 ||

 

As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]

Purport

One may have enough money and enough resources to satisfy the senses but still not be satisfied, for the endeavor to stop lusty desires by enjoying can never be successful. The example given here is very appropriate. One cannot stop a blazing fire by trying to extinguish it with butter.

(Translator's note - continued : Though I have desisted from expressing my opinions, this aspect needs to be emphasised that one cannot become weary of enjoyments, by continuing enjoyments. It is so, because the mind is ever youthful – unlike the body. It – the mind – never gets satiation. That is the reason why the concept of rebirth, heaven etc have been introduced in our scriptures. The viewers are requested to apply their discretion in this regard.)