Pravachan 63 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 13 Jan1977

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/8Mdta

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-63/

(Pravachan No 62 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 |

asamAdhEravikshEpAnna mumukshurna cEtaraH |

niScitya kalpitaM paSyan brahmaivAstE mahASayaH || 18 : 28 || 204 ||

 

yasyAntaH syAdahankArO na karOti karOti saH |

nirahankAradhIrENa na kinciddhi kRtaM kRtam || 18 : 29 || 205 ||

 

nOdvignaM na ca santushTamakartR spandavarjitam |

nirASaM gatasandEhaM cittaM muktasya rAjatE || 18 : 30 || 206 ||

 

nirdhyAtuM cEshTituM vApi yaccittaM na pravartatE |

nirnimittamidaM kintu nirdhyAyati vicEshTatE || 18 : 31 || 207 ||

 

tattvaM yathArthamAkarNya mandaH prApnOti mUDhatAm |

athavAyAti sankOcamamUDhaH kO(a)pi mUDhavat || 18 : 32 || 208 ||

 

EkAgratA nirOdhO vA mUDhairabhyasyatE bhRSam |

dhIrAH kRtyaM na paSyanti suptavat svapadE sthitAH || 18 : 33 || 209 ||

 

Variations –

18 : 29 - kinciddhi kRtaM kRtam - kincidakRtaM kRtam

18 : 31 - nirdhyAyati - nirdhyAyEti

 

अष्टावक्र उवाच ।

असमाधेरविक्षेपान्न मुमुक्षुर्न चेतरः ।

निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः ।। 18 : 28 ।। 204 ||

 

यस्यान्तः स्यादहङ्कारो न करोति करोति सः ।

निरहङ्कारधीरेण न किञ्चिद्धि कृतं कृतम् ।। 18 : 29 ।। 205 ||

 

नोद्विग्नं न च सन्तुष्टमकर्तृ स्पन्दवर्जितम् ।

निराशं गतसन्देहं चित्तं मुक्तस्य राजते ।। 18 : 30 ।। 206 ||

 

निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।

निर्निमित्तमिदं किन्तु निर्ध्यायति विचेष्टते ।। 18 : 31 ।। 207 ||

 

तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढताम् ।

अथवायाति सङ्कोचममूढः कोऽपि मूढवत् ।। 18 : 32 ।। 208 ||

 

एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् ।

धीराः कृत्यं न पश्यन्ति सुप्तवत् स्वपदे स्थिताः ।। 18 : 33 ।। 209 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 18 (28 – 33); but, according to the transcript of the Pravachan, all these are given sequentially (204 – 209) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

asamAdhEravikshEpAnna mumukshurna cEtaraH |

niScitya kalpitaM paSyan brahmaivAstE mahASayaH || 18 : 28 || 204 ||

‘That wise person (mAhASaya), being without distraction (vikshEpa) and (or) total absorption (samAdhi), is neither an aspirant for liberation (mumukshu) nor otherwise (against liberation) (gair-mumukshu); seeing the World (sansAr) as a figment of imagination (kalpita), he remains as Brahman itself (brahmavat).’

This is a very revolutionary (krAntikAri) Sutra. Ordinarily, when someone enquires about paramAtmA, it is just eagerness (curiosity) (kutUhala). No one would be able to reach the Truth, by just having eagerness. Eagerness is very superficial, childish (backAnA) – like small children asking questions about whatever is in front of them. It does not mater, whether they get answer or not. After a moment, they will forget even the question, and also the answer; it was just like a gust of wind – comes and goes. There is no strong desire for an answer – the question arose, just like that; it is the nature of mind, to ask questions.

One can never reach the Truth, with just eagerness. Inquisitiveness (jijnAsA) is deeper than eagerness (curiosity). Inquisitiveness makes one a seeker (khOjI). Inquisitiveness means – ‘I shall search it out’. Questioning is valuable (mUlyavAn); till one gets answer for the question, there is no meaning in life. Socrates (sukrAt) said – ‘it is not worth (yOgya) to live an unexamined (uninvestigated) (aparIkshit) life’. What is the use of living such a life, which has not been thoroughly examined, and the knowledge of meaning thereof (of life) has not been obtained? Then, what is the difference between the life of a man and an animal? Life will have some substance, only when it (life) has been thoroughly examined, and the correct knowledge of its meaning (artha) and purpose (utility) (prayOjan) of one’s existence has been understood.

Eagerness is superficial; inquisitiveness goes deeper; yet it (inquisitiveness) does not reach up to the complete vitals (prANa). If the whole life needs to be pledged (dAv), then, one who is just inquisitive, fails. Aspiration for liberation (mumukshA) goes deeper than that (inquisitiveness). Aspiration for liberation means that, answer to the question is worth, more than life itself. Inquisitiveness (jijnAsA) means that the answer is essential, to live life, but it (answer) is not more valuable than life itself. What is the substance (sAr), if someone tells that, answer can be obtained, only by sacrificing life itself? He (enquirer) wants answer only to live the life. What will he do with the answer, if the life itself is to be sacrificed?

Aspiration for liberation (mumukshA) means – longing (ambition) (AkAnkshA) for freedom (liberation) – a pronounced (prabal) longing (abhIpsA) for supreme independence (freedom) (svAtantra). There is no objection, even if life itself is to be pledged. The answer to the question is so important, that even life could be pledged, sacrificed. Aspiration for liberation goes very deep. But this Sutra says such a thing, which is not found in any scripture (SAstra); that is why I say, it is very revolutionary. Ashtavakra’s Sutras are such that, no scripture writer (SAstrakAr) has ever braved (sAhas karnA) to go so deep. Ashtavakra says - ‘That wise person (mAhASaya), being without distraction (vikshEpa) and (or) total absorption (samAdhi), is neither an aspirant for liberation (mumukshu) nor otherwise (against liberation) (gair-mumukshu)......’

But, there is such a state (daSA) also, where, even aspiration for liberation, does not lead. In order to go there, one has to leave off, even aspiration for liberation. Understand this. Aspiration for liberation (mumukshA) means – ambition to become free (independent), ambition for liberation (mOksha). But, the nature of liberation is such that, even if there is ambition for it (liberation), then liberation is not possible; ambition for liberation itself, becomes an obstacle – ambition itself results in bondage. If one is ambitious for wealth, or love (prEma), it becomes bondage. Even the ambition for liberation, ambition to reach paramAtmA, becomes last bondage – final bondage. This is a bondage made of gold (svarNa), studded with precious stones and diamonds. Fortunate are those, who are in the bondage of liberation, but, all the same, it is bondage. The very thought - ‘I should become free’, creates restlessness (bEcainI); it takes one to something other than the present (vartamAna) – it takes to future. This indeed becomes the expansion of one’s desires – a new desire, a beautiful desire - but, all the same, a desire only.

A disease, no matter how precious (bahu-mUlya) it might be - even if it is studded with diamonds and precious stones - what difference does it make? Even if the medical expert says that this disease is not an ordinary one, but a kingly disease – affecting only kings and emperors – it makes no difference; even a kingly disease is a disease only. Desire for liberation (mOksha) is also a desire only. Please try to understand this. Why man is bound? Where is the bondage? Bondage is in this – we are not reconciled (rAzI) with what we are - we want to be something else. We are not satisfied with what we have; we do not celebrate, wherever we are, and howsoever we are. We would dance forth, only if we are somewhere else. This courtyard is skewed (Angan TEDA), we cannot dance here; there is no facility for that today; we shall dance tomorrow or the day after. But, tomorrow never comes; if even tomorrow does not come, where is the question of day after? Every day, whenever we have time, it is only today; whatever comes in front of you, that courtyard becomes skewed (crooked). (Translator’s note – Hindi saying – nAc na jAnE, Angan TEDA – for one who does not know how to dance, the excuse is that the courtyard - dancing place, dancing stage - (Angan) is skewed).

Our stream (dhArA) of life is future-oriented. (We believe that) there is happiness (comfort) (sukha), only tomorrow, in the heaven, in liberation, or somewhere else; it is only misery (grief) (dukh) here. The meaning of desire is – it is grief here; happiness is somewhere else. Happiness is in the dream, and it is grief, the way things are (reality) (yathArtha). Therefore, we try to actualise our dreams; we want to bring down the heaven, to the Earth, or we want to go there (heaven); there can be no celebration here and now. Today, the flute would not play. One, whose flute does not play today, is in bondage; his flute will never play; either it will play today or never – either now or never. Bondage means - we are bound to the future; we are bound by the thread (DOr) of desire for future; it is dragging us, and we are not able to become free today. The future has bound us. But the present frees us. Freedom is in the present. Liberation is now, and the World (samsAra) is tomorrow.

Often, you have heard the opposite (reverse) (ulTA); you have heard that the World is here, and liberation is there. I want to tell you – liberation is here, and the World is there. Whatever is present now, this indeed is freedom. If you become merged, immersed (tallIn), take a dive (dubkI) in(to) this moment, (then) you have become free (mukta). If you remain bound and dragged by the thread of tomorrow, your legs will remain shackled. Then, you will never be able to dance; the moment for gratitude (AbhAr), blessing (ASIsh), will never come in your life.

Ashtavakra says – this means that even aspiring for liberation (mumukshA) is a bondage. Even ambition (AkAnkshA) for liberation, takes you to tomorrow. (We hope/believe that) - liberation would happen someday (some time), maybe after death; even if it happens during our life time, at least, it will not be today; we have to make (undertake) a lot of effort (sAdhanA), we have to practise; we may have to climb the highest peak of Himalayas; we have to undertake intense practice of Yoga, do penance (tapa), meditate (dhyAna); only then, liberation would result, as final fruit. We have to be patient, have courage, strain ourselves; only then, liberation would fructify.

Liberation (mOksha) is not a fruit; it is your nature. Therefore, liberation will not happen tomorrow – it is now, and here. Therefore, even aspiring for liberation, becomes an obstacle. One who is full of aspiration for liberation, is better than one who is just eager (kutUhal); he is even better than one, who is inquisitive (jijnAsA). But, there is a state even higher than that – even beyond aspiring for liberation – it is the state bereft of even aspiration for liberation, where one does not have even ambition for liberation, for freedom (independence); where the entire expectations have collapsed. Filth (mala) of World is not at all there; there is not even the demand for paramAtmA – there is no demand at all. That which happens, at that moment, inside you, is indeed liberation (mOksha); that which you know, at that moment, is indeed paramAtmA; that effulgence which spreads out, inside you, at that moment, is indeed your nature, as there is nothing – no wall – to obstruct the light now. Therefore, we have to go beyond even aspiration for liberation (mumukshA).

mahASaya purusha – mahASaya means – whose intent (ASaya) is great (virAT) – (person) of great intent– mahA-ASay; whose intent is like that of sky (space) (AkASa) – limitless. Normally, we call any person as ‘mahASaya’. From the point of view etiquette (SishTAcAr), it is alright. But you can call so (mahASay) only such persons like, some Buddha, Ashtavakra, Christ, Krishna or LaoTzu; every (other) person cannot be called ‘mahASay’. People call so, for the sake of etiquette, in the hope that, if not today, he would become so, one day. It is our good wishes (SubhAkAnksha), but it is not true. mahASaya means – one who is not limited by ambitions (AkAnkshA), whose space (sky) is devoid of ambitions, who is not bound (contained) by any horizon (kshitij) of ambitions, for whom there is no limitation (boundary) at all – limitless, whose state of consciousness (caitanya) does not expect (wait for) (pratIkshA) anything, whatsoever, because, one gets stuck (aTak) by whatever one is expecting (waiting for). Your happiness and grief are dependent on that, which you are expecting (waiting for). You would be pleased (prasanna) if you get what you expect; if you do not get it, you will be totally sad (vishAda). In any case, dependency on something (par-nirbhartA) continues. Liberation means – I am not dependent on something (someone) else (par-nirbhar) – I am complete (pUrA) all by myself – holistic (samagra). There is no need for anything, now. Everything that one wanted to become, everything one wanted, is available (present) (hai) – it has always been so. That is the state of a mahASaya – person of great intent.

mahASaya purusha vikshEpa rahita.....| Then, there is no reason for any distraction (vikshEpa). We get distracted because, we have some ambition. If you want wealth, you will be distracted, because, others also want it. There will be struggle, competition (pratispardhA), rivalry (duSmanI), contest (pratiyOgitA). It is not sure, whether you would be able to get it (wealth) or not, because, there are other competitors also – stronger than you. That is not going to be simple. If you want position, then also, there will be problem; there will be distractions; there will be thousands of obstacles. Even if you want liberation, thousands of obstructions are put up by the body and mind. Desires become stronger (uttunga); wishes (kAmnA) increase; thousands of distractions come up. You are unable to have control over them; by the time you get hold of situation, it starts worsening elsewhere. The life is spent in this kind of confusion (udhEDbun).

Till there are ambitions in your mind, there will be distractions. Distractions are like the waves arising in a quiet lake, when the storm of ambitions blow – those waves are distractions. When a storm of ambitions blows in your mind, waves (of distraction) arise. Do not fight the waves – it is no use. This is the difference between Ashtavakra and Patanjali.

Patanjali says – citta vRtti nirOdha – Yoga is attained by controlling the modifications (fluctuations) (vRtti) of mind. This is his (Patanjali’s) definition of samAdhi – controlling the fluctuations of mind. Fluctuations (vRtti) means waves (tarang). But, Ashtavakra says – how can you control the fluctuations? A storm – violent dust storm (andhaD), a tornado (bavaNDar) – is raging; how will you control the little ripples (UrmI)? If you start quietening the waves, one by one, you will not succeed, even till infinity (ananta kAl). As the storm is blowing, it is creating newer and newer waves. Ashtavakra says – ‘leave aside the worry of quietening the waves; get rid of the storm. And, it is only you, who is creating the storm, and that is the fun. It is the storm of ambitions, desires, wishes. If the storm of wishes is raging, waves are bound to rise. You are busy quietening the waves. Quieten the source (mUl), and the waves will quieten (subside) by themselves. Leave off desires.

Others also have told you to leave off desires. But, the statement of Ashtavakra is perfect (paripUrNa). Others say – ‘leave off desires; leave off the desires of the World, but desire the Lord’. Therefore, they change the name of the storm. Now, it is not Worldly storm, but other-worldly (asamsArik) storm. The storm of wealth is not there, but it has become the storm of meditation. But, storm will still blow. They have changed the label, changed the name, changed the colour, but the source remains, as it is. Earlier, you asked for Worldly position; now you are demanding Vaikuntha (parama-pada). But the demand continues; you are still a beggar (bhikhmangE).

Ashtavakra says – ‘just leave off everything; do not differentiate as World (samsAra) and liberation (mOksha); ambition is just ambition – be it (for) anything – it makes no difference. Whether you ask for wealth, position, meditation – it makes no difference; you are still demanding; you are still a beggar. Do no demand; leave off all demands.’ After leaving off all demands, an unprecedented (apUrva) incident happens. (Till now,) your energies were employed (niyOjit) in demands - thousands of demands. That gets released (freed). That very energy, becoming free, dances forth; that is the dance celebration (mahOtsava); that is the dance of supreme bliss (paramAnanda), that indeed is the dance of Existence-Consciousness-Bliss (sat-cit-Ananda). Some energy is devoted to earning wealth, some in getting position, some in the temple, and some in the shop; whatever little energy left, that is dedicated in meditation, in (reading/reciting) Gita, Quran, in worship and prayer. Your energy is employed like that in different ways. Ashtavakra says – ‘become a mahASaya; leave off everything; understand the nature of ambition. The very nature of ambition is raising the waves.

You might have noticed – if you sit down for some time (ghaDI), without desiring anything, would waves arise, then? If you do not want anything, if there are no demands at all, how (thought) waves can arise? You say – ‘when I sit down for meditation, thoughts keep going on’. The reason is, while you are seated for meditation, you are not aware of the nature ambitions. Maybe, you are seated for meditation, just for fulfilling some ambition, which, you think, could be accomplished through meditation. People come to me and ask – ‘can I get material comforts (sukh-sampatti) by meditating?’ He is meditating for getting material comforts. Obviously, when he sits down for meditation, what is so strange, if thoughts arise? Then, he would say – ‘I am not able to meditate, because there are thoughts’. When he sits down for meditation, he thinks that there should be no thoughts; therefore, he stops the thoughts. But he is seated for meditation with an ambition. Material comforts is a petty intent (kshudra ASaya). Someone asks – ‘can I get good health, by meditating?’ Someone else asks – ‘can I get success by meditating?’ This person is, now, faced with failures only. ‘Can the life style be changed by meditation? Can I get success?’ This person is seated, cross-legged (pAlthI), closing his eyes, for getting success - an ambition. Obviously, waves (of thought) would arise in him. Had he been busy in the market place, he might not be aware (of the thoughts). But, he is now sitting empty, in the posture of siddhAsan; now there is no job for him. Obviously, waves (of thought) would arise, much more clearly (Suddha). There is no involvement. But, a storm is raging – a tornado is blowing.

Ashtavakra says – dust storm (AndhI) of ambitions has made you blind; it (ambition storm) has set a boundary for you; you become that ambition itself, which you have been rearing. If you are intent on gathering things, ultimately, you would get these; but, you become verily those things, in fact, worse than them. You are, now, worthy of being thrown in some trash can. If you desire wealth, you would get it, one day; but, you become the shards (ThIkarA) of wealth. Whatever you want, you would become verily that, because, it becomes your limit; you get coloured (rang) by that (want); you become verily that itself. Have you ever seen the eyes of a miser? You begin to see such a dirty (gandI) and disgusting (ghinaunI) shadow, as seen on a worn-out (ghisA-piTA) coin (sikkA). You can see the presence of intense (pragADh) sex-desire (kAma-vAsanA). No need to ask about his mind – his face clearly shows it. It is so, because one’s mind completely gets poured out (uNDEl) on to the face – face is the mirror (of mind). Whatever ambitions are there, inside, they make a mark on the face, and they cannot be erased.

There is an ancient Sufi story. An emperor, who was devotee of Moses (mUsA), told his artist – greatest artist of the empire – to make a picture of Moses, so that it can be displayed in the Assembly. The artist went – Moses was alive then. He remained with Moses for many months, and completed the picture. Once the picture was placed in the Assembly, the King was unhappy. He said – ‘this picture does not look like that of Moses. From the face, it appears like that of a murderer (hatyArA), a sensuous person (kAmI); there is no peace, no glimpse (jhalak) of meditation, samAdhi, on the face. Something is missing.’ The artist said – ‘I have not made any mistake. I have captured the face as it was’. The emperor went to meet Moses; he said – ‘I feel very uncomfortable, seeing the picture; it does not seem to be your picture. There is the shadow of a murderer on the face; the eyes look like that of a man, afflicted by the disease of sensuality; I am not able to see the supreme glow (AbhA), the brilliance (dIpti) which is on your face.’ Moses started laughing; he said – ‘the artist is right. That was my earlier story. All those things have made impression on my face; they do not fade away (miT). I have transformed, but the impressions which formed on the face, have not faded away. That was the story of earlier part of my life. Now, I am meditating; I am peaceful, and there are no desires, no struggle, no violence, no anger; but all those things were there, earlier. The artist has correctly captured all those. He had perceived the interior of my face. I am also aware. Whenever, I see my face, deeply, in the mirror, I also perceive the shadow of all these, which were there once, which have formed impression on the face.’ The snake has gone, but it has left a trail; the rope is burnt, but the torque remains. Whatever is the impression of your desires, you are verily that.

The meaning of mahASaya is – one who has left off even the last of his desires – even the desire to attain liberation. Such a person is distraction-less. Listen to another unique statement of Ashtavakra – ‘and devoid of samAdhi (samAdhi-rahit)’. When there are no distractions at all, what is the need for even samAdhi? samAdhi is like a medicine; there is need for medicine, when there is disease; when there is no disease, what is the need for medicine? samAdhi means – solution (resolution) (reconciliation) (samAdhAn). If there is a problem (samasyA), then solution is necessary. If there is no problem at all, what is the need for any solution? This is a wonderful Sutra.

asamAdhEravikshEpAnna mumukshurna cEtaraH | - ‘....neither aspires for liberation (mumukshA), nor the reverse of it (aspiration for liberation) (na mumukshA), neither remains absorbed (samAdhi), nor gets distracted (vikshEpa).’ Such a person, having perceived the World as imaginary (kalpita), remains as (like) Brahman (brahmavat). Keep this also in mind. Ashtavakra says – ‘only one thing happens to that person, in the state of mahASaya – the World becomes like a dream (svapnavat) – it does not disappear (vanish) (miT)’. Remember – it (World) does not disappear; many have this misconception (bhrAnti) that, for a wise (jnAnI), the World disappears; no, it does not – it becomes like a dream. It is very much there, but, one thing is certain that, inside the wise, it is just an appearance (AbhAsa) only.

Have you observed? If you place (immerse) a straight stick into water, it appears bent (tirchA). You know that it is straight. If you take it out, it is straight. Again, you place (immerse) it in water; you very well know, that it is not bent, but, by immersing in the water, it seems bent. If you put your hand inside the water, and feel the stick, it would be straight only; but it seems bent. Now, you know that the stick is straight – not bent; it is just an appearance (AbhAsa). According to the law of refraction of light (kiraNa), it appears bent. There is difference between the medium of air (space) and water; therefore, it appears bent.

‘For a wise, the World (samsAra) does not vanish (miT); it becomes like (as if in) a dream (svapna)’. niScitya kalpitaM.....| One thing becomes certain that it (World) is just an imagination (kalpanA). paSyan brahmaivAstE mahASayaH | - Having seen thus, that mahASaya, the wise, rests in Brahman; he gets merged in his (apnA) Brahman nature (brahma-svarUpa); he gets immersed in it; he rests (Thahar) in it; he returns to his centre (core). The World is imaginary – having known thus, he does not run after the imagination.

You might have you heard the story of Rama. Rama goes after a golden deer (svarNa-mRga). Anyone would know, that there is no golden deer – it must be just imagination, deception, dream, delusion. Yet, Rama goes in search of golden deer. He goes in search of that golden deer, which never was, and, in the bargain, loses Sita. This story is not only sweet, but also meaningful. Similarly, inner Rama of every person, has goes in search of golden deer; (consequently,) he (innner Rama) loses his Sita – his innate nature (svabhAva); he loses that which was his. (Inner) Rama goes after that, which is not there – which is just an appearance (dikhAyi). The day you realise that the golden deer is not real – just a deception, a maze of misconception (bhrama) – that very moment, you would return, and rest inside yourself.

paSyan brahmaiva AstE – That very moment, you would get established (khaDE) inside yourself (apnE), firmly (thir) – abide in oneself (svastha). Now, you do not go anywhere. Now, you know (the truth). It is not that, the golden deer would not appear; it will appear even now. In the morning rays of the Sun, the gold would glitter. That invitation would still keep coming, but now you know – for certain – that the World is just an imagination.

Poem of Acharya –

जब भी किसी नये सांचे में हम अपने को ढाल रहे हैं

सोना—मढ़े दांत के नीचे जैसे कीड़े चाल रहे हैं

गंगा—जमनी चमक दांत की सिरज रही उन्मुक्त ठहाका

ईर्ष्या की चंचल आंखों में काजल—सा है चिह्न धुआं का

विज्ञापन परिचय के सिगरेटों के दौर उछाल रहे हैं

ये सारे संदर्भ स्वयं में अर्थहीन हो गए जतन के

जैसे रत्नजडी तलवारें शयनकक्ष में राजभवन के

हीन ग्रंथियों के विषरस को कंचन के घट पाल रहे हैं

अपने को अभिव्यक्त न कर पाने का दर्द और बढ़ जाता

जब कोई मुसकान व्यथा की सोने का पानी चढ़ जाता

राजा के लक्षण हों जिसमें, हम ऐसे कंगाल रहे हैं

We have all the characteristics (lakshaNa) of a king, but we are begging; the emperor is standing with alms bowl (bhikshA pAtra). Rama is wandering (bhaTak) after golden deer, and, in the bargain, loses his (dear) Sita – own Self (AtmA). All that happens to a wise (jnAnI) is just an incident – call it small or big – he has ascertained (niScit) that – ‘all my desires, all my wants, are just a maze of my imaginations’. Once he ascertains thus, then, there is no need for any samAdhi, no need to aspire for liberation, no need to quieten the waves of mind, no need to control the modifications (fluctuations) (vRtti) of mind – the control has happened all by itself; the source - the storm - has been eliminated (haTA).

Remember – the storm is not seen; only the waves are seen. The mind feels like fighting with that which is visible; no one remembers that which is not visible. Therefore, Ashtavakra goes deeper than Patanjali. The statement of Patanjali is very clear – ‘the waves are visible; quieten them, through external discipline (yama), internal discipline (niyama), posture (Asana), breath control (prANAyAma), withdrawal of senses (pratyAhAra), concentration (dhAraNA), meditation (dhyAna), and absorption (samAdhi); anything (everything) is possible only after quietening the mind (waves).’ The path of Yoga is that of struggle (sangharsh) with mind (citta). Patanjali ends (his Yoga) in samAdhi; but, Ashtavakra’s journey starts by abandoning (leaving off) samAdhi. End of Patanjali (Patanjali’s Yoga) is the beginning of Ashtavakra. Ashtavakra’s is the final statement; no statement higher than that (of Ashtavakra) has ever been made. It is the final lesson of (in) the school of the Universe (jagat). One who understands Ashtavakra, does not have anything else to understand; he has understood everything. He is the fortunate one (dhanya-bhAgi) who has understood Ashtavakra and experienced (accordingly); he then gets established in Brahman.

Till the time you are tied to a place (ASaya), you have limits. The day, you become freed from that place, you have transcended the limit. The limit is your notion (belief) (dhAraNA); it is pulling you; that is the Lakshmana Rekha which you drew yourself – no one else has drawn it for you; it (line) is drawn by you. Because of that (line), you are not able to get out. Now, you keep wondering, as to how, you could come out of the Lakshmana Rekha; you are afraid, nervous (ghabarAhaT) (to cross it). (Translator’s note – In Ramayana, when Lakshmana is forced to leave Sita alone, in search of Rama, who went after the golden deer, he (Lakshmana) draws a line in front of the hermitage, and asks Sita not to cross it, for her own safety. But, Sita crosses it, in order to offer food to Ravana, who was in the guise of a sanyasi. And Ravana abducts Sita. That is why it is called ‘Lakshmana Rekha – meaning ‘Line drawn by Lakshmana.)

Gurdjieff (Russia born mystique) has written – in his days of youth, he travelled through many East Asian nations, in search of Truth (satya). In Kurdistan, he saw something unique. It was a mountainous area. Therefore, in order to secure food, they – both men and women - had to toil a lot. When they go to jungles for collecting wood and gathering food, they used to leave their children behind. In order secure their children, they used a trick. They would gather all children, in one place, draw a circle – with chalk - around them, and tell them (children) that they cannot get out of it (circle). This used to be imparted to the children, from their childhood. Slowly, the children get used to the circle; they would keep sitting within the circle. When Gurdjiff saw this, he was astonished – such a thing is not seen anywhere in the World, but only in Kurdistan – to find that the parents go out to the jungle, for doing their jobs, leaving behind the children, confidently. No matter what happens – whether the children weep or otherwise – they would not be able to cross the line. As this was imparted to the children, from childhood, slowly they (children) become accustomed to it. Just draw a line (circle) and the children would keep sitting within that; they could not cross it.

Leave aside the children, trained from their childhood; even in the case of grownups, if you draw a line around (near) them, and say that they cannot get out of it, they remain within that boundary. Even if one makes efforts, he finds some invisible wall pushing them (back). There is no wall – it is just a wall of belief (notion) (dhAraNA); it does not allow people to get out. Even if someone makes attempt (to get out), he falls down, being shoved. There is nothing to shove them, but it is their feeling (bhAva) that they cannot get out. You might be surprised to know, that this is the normal rule of hypnotism (sammOhan). No one knows, how much your life is afflicted, by how many such lines. All those lines are drawn by yourself, by your mother, father, society, and the system (vyavasthA). But all those lines are false. However, if once drawn, you are stuck with it.

Someone has drawn a line, that you are a Hindu, and you have become a Hindu; you cannot move away, even a little, from that notion of being Hindu; if you try to get out, you get knocked down. Someone has drawn a line, that you a Muslim, and you have become a Muslim. If someone draws a line that you are Jain, you become Jain. All these are lines; and the reason for all these (lines) is that you have become petty (kshudra) minded (ASaya); your form of Greatness (wisdom) (mahASaya) has been lost. You become that, which has been told to you by others. (Translator’s note – the word ‘mahASaya’ has many meanings – sir, monsieur, squire, gentleman etc. In the present context, it should mean ‘wise’ or equivalent of that. However, Acharya, splits the word as ‘mahA’ and ‘ASaya’. The word ‘ASaya’ has meanings – resting place, seat, place, heart, mind, thought, intention, way of thinking etc. Therefore, it becomes difficult to derive suitable meaning for the word ‘ASaya’, such that mahASaya could still mean ‘wise’. Users may draw their own conclusions.)

Psychologists say that, in the home, if a child is told (scolded) – ‘you are a donkey’, and the same is told, in the school also, then the notion – that he (she) is a donkey - becomes strong in the mind of the child, because so many people are telling; it becomes very difficult to get rid of it. You are replete with how many kinds of notions – search it out within yourself. You are keeping them secure. Now, no one is foisting them on you; your parents are not with you; even the society is not drawing any lines around you, now. All those lines have already been drawn – it is all over. But you continue to live by those lines; now, you remain bound by your own lines. Therefore, it is no surprise that no great revolution is taking place in your life.

Poem of Acharya –

फूल डाली से गुंथा ही झर गया

घूम आई गंध पर संसार में

फूल तो बंधा है; गंध मुक्त है।

फूल डाली से गुंथा ही झर गया

घूम आई गंध पर संसार में

गंध जैसे बनो। महाशय बनो।

फूल जैसे मत रही, सीमित मत रहो।

था गगन में चांद, लेकिन चांदनी

व्योम से लाई उसे भू पर उतार

बांस की जड़ बांसुरी को एक स्वर

कर गया गुंजित जगत के आरपार

और मिट्टी के दीये को एक लौ

दे गई चिर ज्योति चिर अंधियार में

घूम आई गंध पर संसार में

फूल डाली से गुंथा ही झर गया

बद्ध सीमा में समुंदर था मगर

मेघ बन उसने छुआ जा आसमान

तृप्ति बंधी एक जल—कण में रही

विष अमृत का दे गई पर प्यासदान

कूल जो लिपटा हुआ था धूल से

संग लहर के तैर आया धार में

घूम आई गंध पर संसार में

फूल डाली से गुंथा ही झर गया

(Rough translation)

Flower bunch withered in the twig itself, but,

Its fragrance spread out into the World;

Flower is bound, but fragrance is free;

Don’t remain like flower; don’t remain bound;

Become like fragrance; become Great (mahASaya);

Moon remained in the sky, but moonlight brought it to the Earth;

Flute is made of inert bamboo, but its tune resonates everywhere;

Lamp is made of clay, but a small flame makes it shine in the darkness;

Ocean remains bound, but, becoming a cloud, it touches the sky;

 

 It depends on you, whether you would remain a flower, wither away, and dry up or whether you would become boundless (asIm) – a Great (mahASaya) – free like the fragrance, and spread out into the World. If you become fragrance, you have become a renunciate (sanyasi); if you remain a flower, you are a house-holder. Flower means limited; there is a house; its definition is ‘bondage’ – there is a wall. Sanyas means free like fragrance – all directions are open to you; all the winds have become yours; the whole sky is yours.

 

yasyAntaH syAdahankArO na karOti karOti saH |

nirahankAradhIrENa na kinciddhi kRtaM kRtam || 18 : 29 || 205 ||

‘One who has ego (ahamkAra) in (antaHkaraNa) him, even when he is not performing action (karma), he indeed, does (perform action); but, that wise person (dhIra-purusha), who is devoid of ego, even when he performs action, he, indeed, does not (perform action).’ (Translator’s note – Acharya uses the word antaHkaraNa. In some dictionaries, this is translated as ‘conscience’. However, to my knowledge, there is no such concept of ‘conscience’ in Indian literature. antaHkaraNa generally refers to mind-intellect-ego complex; it might also refer to heart. As he has already mentioned ahamkAra therein, it is obvious that he refers to mind-intellect-ego complex only. Therefore, it has been translated simply as ‘in’ meaning ‘inside’.)

If there is ego, even if you are not doing anything, action is happening, because, the meaning of ego is – the notion (bhAva) ‘I am the doer’ (kartA). However, if the ego has fallen off (gir), then, even if one performs, any number of actions, nothing is happening, because, the meaning of ‘fall of ego’ is – ‘paramAtmA is the doer (kartA) – I am not’. Keep this mind – nothing happens, by running away, outwardly (superficially) (Upar).

I had to go to a village. A Babaji (a saintly person) had come to that village. People (of the village) told me – ‘Babaji doesn’t do anything; he just keeps sitting, throughout the day’. I also saw him, sitting in steady posture (dhUni ramA), applying sacred ash (vibhUti) and large (religious) symbols (TIkA). I said – ‘at least, he is applying sacred ash, and symbols; but you say that he doesn’t do anything? He must be doing something. It is impossible that he does nothing. He is squatting (pAlthI mArnA); this is also an action.’ Even if one runs away to jungle, it is also an action only. Fasting is also an action. If one does not sleep in the night, it is an action. Living is called action only. Till the time one is alive, one tends to do something or other. I told him – ‘why should he apply sacred ash? He is expecting your arrival, because those who worship sacred ash, would surely come, touch his feet, and offer money (paisE caDhAnA). He is waiting for you. If some wealthy person comes, he will make arrangement for hashish-cannabis (gAnjA-bhAng) also.’ That person was taken aback; he said – ‘how do you know that Babaji smokes hashish? Yes, indeed, he does.’ I said – ‘what will he do, sitting idle? He is squatting, what will he do, then? What for he is sitting in steady posture? He must, surely, be doing something. But, you say that Babaji does nothing.’

Keep this in mind – till there is life, action also is there; there is no way of escaping from action. Whatever you do, is an action. Therefore, do not try to escape from actions; you will get deceived. The real action is something different - to get rid of ego; to drop off the notion of doer (kartA). There is no meaning in dropping actions; let the doer go away. Then, whatever paramAtmA wants to get done by you, he will get it done; if he does not want to get anything done by you, he will not. If you are to sit idle, he will do so; if you are to be moved, he will move you. But, then, you will not move, or sit down, of your own accord. This is what Ashtavakra calls – like a dry leaf. Wherever the wind takes, it will go there. It (dry leaf) will not say – ‘I want to go to the East; it is atrocious (atyAcAr) that you are taking me to the West’. Dry leaf does not say where it wants to go. Be it East or West, wherever the wind takes, it will go. If it is left on the road, that itself is the home. If it blows up in the sky, it will not become dignified (gauravAanvit); if it drops off into the trash, it will not feel humiliated. A wise (jnAnI) is one who has become like a dry leaf. That state is called – egolessness (nirahankAr).

yasyAntaH syAdahankArO na karOti karOti saH | - ‘One who has ego (ahamkAra) in (antaHkaraNa) him, even when he is not performing action (karma), he indeed, does (perform action)...’ When you are sitting idle, but, replete with ego, then, the notion – ‘I am not doing anything’ – would arise. You would then feel – ‘the whole World is busy in the race (of the World); see, I am sitting quietly; I am meditating. When the whole World is running after wealth, I am meditating.’ This is a new notion of doer (kartA) that has arisen. Ashtavakra says – if there is ego, then there is action (karma). If there is doer, then, there is action. But, if you have become a wise (dhIra purusha), devoid of ego, then, there is no action, even when there is action.

nirahankAradhIrENa na kinciddhi kRtaM kRtam | - Then, even if you continue actions, no action is indeed taking place. Remember the basics (mUl) – action is not be turned into inaction (akarma), but doer is to be turned into non-doer (akartA). In this country, because of turning action into inaction, a great deal idiocy (mUDhtA) has arisen. A whole of lot of idle (kAhil), lazy (sust) and crippled (apang) Mahatmas have come into being. Neither there was (is) any energy nor any intelligence (mEdhA) in their lives; such useless (vyartha) people, seemed as enlightened (parama-hamsa). In this country, such a great mishap (durghaTanA) has happened. Talent-less (pratibhA-hIn) people, lacking creativity (sRjan), and idiots (jaD-buddhi) have attained respectability (samAdar), because, they have left off (abandoned) action. As a consequence (of such misplaced respectability), entire country has become miserable (dIn) and poor (daridra), and lost all its glory (mahimA).

If you (people of the country) are poor, hungry, diseased, troubled, and most pitiable in the whole World, then, you only are responsible, none else. All those – your Mahatmas, so called scholars (paNDita), and priests (purOhita) - who gave wrong interpretation (explanation) (vyAkhyA) (to sanyas) are responsible. They exhorted (samajhAnA) you to abandon action; they said that renunciation (sanyAs) is the name for inaction (akarma). Sanyas is not the name of inaction. Listen to Ashtavakra. If only, you had listened to Ashtavakra, the story of this country would have been entirely different. ‘Perform action (do) (karO), but, let it not be replete with ego; let not the notion of ‘I’ be there in you. Let paramAtmA carry on through you. You just become the bamboo flute (hollow) (pOngarI). Let Him sing the song; let Him hum, whatever he wants. Let Him have total freedom. Tell Him that you are agreeable to hum, whatever He makes you do; that you would do whatever He makes you do.’ Life is action, it is energy. Therefore, inaction is not appropriate – it is suicidal (AtmaghAta). If you become non-doer, then the glory of paramAtma starts permeating in your actions; your actions become resplendent (daidIpyamAna); there is a glimpse of vigour (Oja) and a different dimension (AyAm) to your actions; even within the small courtyard of your action, the space (sky) (AkASa) of paramAtmA peeps through. Such a person, begins to see paramAtmA in every condition; he begins to feel His shadow in every action (kRtya); and, whatever he does, he experiences that, as dedicated (samarpita) unto Him.

Poem of Acharya –

यह कलियों की आनाकानी

यह अलियों की छीनाजोरी

यह बादल की बूंदाबांदी

यह बिजली की चोराचोरी

यह काजल का जादूटोना

यह पायल का सादीगोना

यह कोयल की कानाफूसी

यह मैना की सीनाजोरी

हर क्रीड़ा तेरी क्रीड़ा है

हर पीड़ा तेरी पीड़ा है

मैं कोई खेलूं खेल

दांव तेरे ही साथ लगाता हूं

हर दर्पण तेरा ही दर्पण है

मैं कोई खेलूं खेल

दांव तेरे ही साथ लगाता हूं

हर दर्पण तेरा ही दर्पण है 

The entire secrecy (rahasya), the entire play (lIlA) is that of paramAtmA; therefore, there is no need to run away, nothing is prohibited (varjan), nothing to be renounced (tyAga). Only one thing should be renounced – which we never do – and that is the ego (main); we are ready to renounce everything else – wealth, position, wife, children, but not the ego. Therefore, you might be surprised to find man renouncing wealth, position, house, house-hold; he even renounces clothes - he stands naked; but, inside him the ember (angArA) of ego is smouldering (dahak); that which should go, has not gone. The way in which the ego manifests (prakaT) in your sanyasis, is not found (manifest) in anyone else. If you want to see a real egoistic person, then see it in your pious-renunciates (sAdhu-sanyAsi), in your great ascetics (muni-maharAj). In the World (samsAra), you can find many, who have impure (alloyed) (aSuddha) ego, (because) there is a lot of adulteration (milAvaT) in the World. But, you will find pure (unalloyed) (Suddha) egoistic persons in the temples (mandir) and places of worship (pUjA-gRha). There is no adulteration at all. There, you can find unalloyed ego – just poison (jahar).

That which needs to be given up, is the ego, but people give up action; it is easy to give up action – who doesn’t want (to give up action)? The truth is that everyone wants to run away from action(s); who does not want to get rid of actions? No one is ready to give up doership (kartA). It is honourable (dignified) (gaurava) to give up that which no one wants to do (give up). Man is such that, he is in search of all sorts of excuses (bahAnA) to expand his ego everywhere. Mulla Nasruddin got first prize in a lottery. He himself was not literate. Those who are not literate, are keen to educate well their wards, so that they could be known as parents of educated children. As soon as lottery money reached him, he became eager to get his son educated well. Someone suggested to him to get his son educated in a foreign language. Mulla was in agreement with the suggestion. He reached the University where foreign languages are taught. He told the Vice-chancellor – ‘I am interested in getting my son educated in a foreign language; doesn’t matter about expenses’. Vice-chancellor asked him – ‘Sir, which language you want to be taught – French, German, Spanish or Italian?’ Mulla said – ‘do not get into the details. I want that he should be taught that language, whichever is most foreign; my son would not learn ordinary foreign language; he should learn most foreign language.....’

What is that most foreign language? But, the ego searches out for ways, so that it (ego) would be in the forefront at all places. Therefore, very interesting things happen – man searches for ego even in the case of humility (vinamratA). He says – ‘no one is more humble than me’ – even here, the ego is rejoicing; there is competition (pratispardhA) even in the case of humility. If only you give up one thing – the notion (bhAva) of ‘I’ (main) – then, renunciation (sanyAs) has happened. The interesting thing about this is, that having given up this (ego), nothing actually leaves you; in fact, by giving it up, you will get many things. Only because of holding on to this, many things are left out. By holding on to this, you have become poor and pitiable (dIn-daridra), you remain within certain limits. By giving it up, the flower has become free; its fragrance wafts in the air. By giving it up, the droplet (bUnd) would become the ocean (sAgar). By giving it up, you would become the dwelling of paramAtmA.

 

nOdvignaM na ca santushTamakartR spandavarjitam |

nirASaM gatasandEhaM cittaM muktasya rAjatE || 18 : 30 || 206 ||

Third Sutra – again a most revolutionary one. ‘Only a liberated (mukta) person’s mind (citta), shines forth (SObhAyamAna), being agitation-free (udvEga-rahita), without happiness (santOsha-rahita), doership-free (kartRtva-rahita), motion-free (spanda-rahita), having no hopes (ASA-rahita) and having no doubts (sandEha-rahita).’ (Translator’s note: Acharya seems to use ‘udvigna’ as ‘udvEga’ interchangeably. udvigna means ‘trouble’, and udvEga means ‘agitation’.)

Try to understand each and every word – The mind of a liberated person, is agitation-free....| It is understandable that, a liberated person has no agitation (udvEga), and he is supremely peaceful (SAnti) – even scriptures (SAstra) say so. But, Ashtavakra, next says ‘without happiness’ (santOsha-rahita). We normally think that, one who is peaceful, would be happy. We, normally, say that a peaceful person is very happy, very peaceful, and very comfortable (sukhI) – a happy person is comfortable. Our meaning of ‘happiness’ is different. But, Ashtavakra says something deeper; he says – even happiness is the shadow of agitation (udvEga). One who is troubled (udvigna), might also be happy, sometimes. But, one who has no agitation at all, then, what kind of happiness? Where there is no unhappiness, there is no happiness, either. When there is no unhappiness, then, even happiness is gone.

Understand thus – a person, who has always been healthy (svastha), who has never fallen ill, (he) is not aware of being healthy – it is not possible for him to know about being healthy. In order to know, one should have fallen ill. Only when illness hurts, when it makes one unhappy, he comes to know about health. If there is no illness at all, then what kind of health? The day illness vanishes, that day health also is gone. Health and illness are together – they are two sides of the same coin. Unhappiness and happiness are together; disquiet (aSAnti) and peace (quiet) are together; they all are two sides of the same coin. Therefore, when he (Ashtavakra) says ‘agitation-free’ (udvEga-rahita), he says something very important. He immediately clarifies - ‘devoid of happiness’ (santOsha-rahita) - so that there is no misunderstanding (bhUl) – that an agitation-free person is a happy person. There is no happiness also. Happiness is the characteristic of an unhappy person.

When someone comes to me and says – ‘I am very happy (santushTa)’, then I take it that this person would be unhappy (asantushTa); otherwise, why should he talk of ‘happiness’ at all? If I investigate, then, immediately, I come to know that, though he is unhappy, he has, somehow, convinced himself, that he is happy. At a deeper level, he is unhappy. Even after much effort, he could not attain happiness; he was helpless; therefore, he concluded that ‘grapes are sour’ and, now, he says – ‘I am happy’. People say – ‘I do not need much wealth’; not that, it is not required at all; if it is found lying by the wayside, they will lift it up. People say – ‘I do not need any position’; but if cat sneezes, and, fortunately, some position comes up, they would become elated (magna); they were just waiting for it. All those utterances about ‘being happy’ will come to end; they are prepared to accept, if something comes up. But, even after making a lot of effort, people do not find anything; therefore, in order to save one’s ego, they adopt the only method – to convince oneself – ‘I am happy’. Please try to understand – whether ‘being happy’, is a method of saving one’s ego. Often, it happens so, because we fail in whatever we are after, and we get afflicted; consequently, the ego is shattered. Therefore, they stop running; they say that they do not have any interest in running after things; they say – ‘I am happy; I have nothing to do with running (after things); this is the job of mad people, that they are running’. Is this a device or a method or a cover? One knows very well, that if he runs, he is bound to fall; he cannot win. Therefore, he does not run now. But, one needs some method to convince his mind, to convince others; they need to rationalise it. They have searched it out – ‘I have no delight (in it)’.

Among the saints – ascetics, monks, ninety-nine percent of them are such defeated people; they could not be successful in life; they do not have the talent to succeed. Therefore, they have sat down; they say – the grapes are sour. Now, they are trying to make others understand; they are convincing those who are running – ‘do not run; there is no delight in it; everything is insubstantial (asAr)’. They, themselves, want to run, but, they know, that they do not have the capability; it is beyond their limit; therefore, they are indulging in cursing (nindA). Watch, carefully, those who are cursing the life; somewhere, they are stuck with delight in the World (samsAr); otherwise, why should they curse at all? I say to you – ‘go into the World, with an open heart; struggle it out; if there is anything interesting, look it up; achieve whatever you want. Do not return half-baked (adhUrA)’. There is an attraction in returning half-baked, in stopping mid-way. When one realises that he is failing, while others are winning, while others are reaching their goal, then, one feels like convincing himself, that it is futile to run (further). Therefore, people need some or other method of escape; they need security; that is why they curse the World.

Therefore, Ashtavakra says – ‘such a person is free of agitation (udvEga-rahit), and devoid of happiness (santOsha-rahit)’. He, immediately, joins a very precious word. Do not think that this person (who is free of agitation), has comforted (santOsh) himself. No, he has realised that borh - happiness and unhappiness are futile. He has not only got rid of disease, but, along with that, he has got rid of the medicine, physician, and prescription also – there is no need to keep these. Such a person is free of agitation (nirudvigna) – there is no agitation in him; no duality (dvandva) arises in him. Peace (SAnti) – disquiet (aSAnti), comfort (sukha) – grief (dukh), success – failure, righteous (dharma) – unrighteous (adharma), World (samsAr) – liberation (mOksha) – none of these dualities arise in him. He has gone beyond all dualities. Such a person is immersed in supreme bliss (Ananda).

kartRtva rahita – Such a person does not find anything to be done (kartRtva) by him. He does, whatever the Existence (astitva) makes him do; he goes, like a dry leaf, wherever the wind blows him. Now, he does not speak the language of ‘duty’ (kartavya) – ‘this is my duty; I have to do it; I must do it; who else will do it, if I do not do it? What will happen to the World, if I do not do it?’ He does not speak such language. He says – ‘I am not doing, someone else is doing; the one who has to get it done – the Conductor of the sport (lIlA-dhara) of Great Universe (virAT), the power (Sakti) of energy (UrjA) hidden behind this Universe – he (that) will get it done, if not by me, by someone else.’ (Translator’s note – Acharya uses ‘UrjA Sakti’ – energy-power. These two terms are inter-related. In common parlance, both terms means same.)

This is what Krishna says to Arjuna – ‘if he (opponent) is to be killed, do not shy (run) away. Know that, all those, assembled in the battle field, have already been killed (by me); you are just an efficient cause (excuse) (nimitta). If you would not kill (the opponent), someone else would do it. If you would not shoot the arrow from your bow – Gandiva, someone else would do it. Nothing will change by your running (shying) away. Whatever is to happen, will happen. Therefore, it will make no difference, whether you run (shy) away or not. By running (shying) away, you will only be substantiating (nirmit) your ego. (It means that) you did not surrender (samarpit) unto paramAtmA; you did not leave everything (in His hands); you did not say – ‘I shall do, whatever you make me do’. You are escaping. Get rid of this doership (kartApan).’

‘santOsha rahita, kartRtva rahita, spanda rahita........| urge (motion) (movement) (impetus) (impulse) (spanda) arises due to desires (vAsanA), aspirations (AkAnkshA). You need ever new urge. You might have noticed – if and when, no urge arises in the life, slowly you tend to become corpse-like (murdA); you need fresh urges (impetus). For the present, any job done, is alright. But, you want some other job, so that new urges (impetus) can arise, so that the flow of life remains steady. If you achieve success in one sphere, you desire success in another field also. If you have earned wealth, now you desire political position. If you earned that position, then, you should meditate (dhyAna). Fresh urge keeps arising; new desires keep sprouting. Desires will not allow you settle down. Even before completing one journey, you begin - make preparations for - another. (Translator’s note – The word ‘spanda’ has many meanings – motion, movement, impulse, pulsation, vibration, throb, impetus. However, in the present context ‘urge’ or ‘impetus’ seem to be more appropriate; ‘impulse’ may be another apt meaning, but that (impulse) being sudden in nature, the meaning ‘urge’ or ‘impetus’ has been adopted here.)

A Great person (mahASay) remains bereft of urge (impetus); in his life, there is no urge, no excitement (uttEjanA); he has nothing to achieve; nowhere to go; there is no destination. He has already reached the destination. Wherever he is, that is his destination. If you understand this declaration (udghOshaNA) of Truth (Reality) (satya), that very moment, you would dance forth. Wherever you are, you are perfect (paripUrNa). All the urges are deceptions of mind. Because of these urges, you are not able perceive, that which you really ‘are’. Look carefully; get inside with understanding. What is the deficiency? You should dance forth, you should be blissful. There is no deficiency at all. paramAtmA is raining. There won’t be more rain, than what is raining, at this very moment. It has always been raining, and it will always be so. Therefore, do not wait for tomorrow.

‘ASA rahita....|’ Listen to Ashtavakra – such a person is without any hope (ASA); he does not cherish any hope; when there is no aspiration, then what kind of hope! ‘nirASaM gata sandEhaM....|’ He is without doubts (sandEha); he does not have any doubt about what is truth (real) and what is false (unreal). One thing becomes clear – only the seer is the Truth (reality), and whatever is seen, are all false (unreal). This much is the Truth; this much is the essence of all the scriptures – whatever is seen (object), is false, and the one who sees, is the Truth (Reality). Our condition is reverse of it. Whatever is seen, that seems true (real), and we are not aware of the one who sees – as if it (he) is false. People ask me – ‘where is the Self (AtmA)?’ One who is asking, is indeed the Self. People ask – ‘how to behold (darSana) of the Self?’ Can anyone see the Self? One who sees is the Self. Self can never be the object (dRSya). We believe (bharOsA) the whole World (samsAra), but, no one believes one-Self. People are running after, that which is seen, but they never touch (feel) the seer; they never ever sat quietly, holding its hand, even for a moment. This much is the essence of all scriptures – that which is seen is like imagination, and the one who sees is the truth (reality).

In the night, when you dream, it seems real, because you are so habituated. Only whatever is seen, seems real, because of your practice. Have you ever pondered (vicAr) why even a dream seems real? Can there be, any further limit, for foolishness? What else is insanity? It is not that you are dreaming for the first time, and that is why you are deceived. You have been dreaming throughout the life; you have dreamt through so many lives. Everyday morning, after getting up, you realise that it was all false. Can you guarantee that you would remember this fact (that dreams are false), when dream comes today night? You cannot remember even this small matter. No matter how many times you repeat, you won’t be able to remember, because when you go to sleep, again the delusion gets hold of you; you forget again and again. Dream always seems real. There is a reason for this. You are habituated to believe whatever is seen, to be real.

(George) Gurdjieff (Armenia born philosopher) used to tell his disciples – ‘if you want to see your dream, as a dream, you have to do something during waking, because you cannot do anything with the dream (itself).’ He used to make them practise (during waking); that was a very valuable practice. He used to say – ‘for three months, whatever you see during daytime, understand them, consciously, that they are false. For example, now I am speaking; you should think, that no one is speaking, and it is a dream. It will be very difficult, as it is not true. But this is just a practice. If a tree is seen, you should consider it to be a dream, and false; whatever is seen, that is false. If you practise this for three months, after that, suddenly, one day, when you see a dream, during sleep, you would become aware, that it is false. Then, you have completed the practice; you have learnt (become aware) the falsity of dream.’

This is the whole meaning of the Hindu doctrine of Maya (mAyA). The experiment (application) (prayOga) of Gurdjieff is, indeed, the experiment of Maya, When Hindus say that the World (samsAr) is Maya, it only means – ‘if you remember this, practise this, while you are awake, then, it will become certain (pakkA), even during the dream, that the dream is false. If the dreams disappear (khO), during night, and thoughts disappear, during daytime, slowly, you would begin to remember Him (That) who is the seer. Now, we are so afflicted (impaired) (grasit) that we are not able to remember the seer (drashTA) along with the object (seen) (dRSya). That is the rudimentary (mUl) truth (fact), the source (fount) (srOt) of truth (satya). That indeed is our real (vAstavik) asset (wealth) (sampadA). That is where (our) ultimate resting place (mahASaya) lies hidden; that is where our space (sky) (AkASa) lies hidden. (Translator’s note – here Acharya uses the word ‘mahASaya’. It has been taken as ‘mahA’ and ‘ASaya’, and accordingly translated.)

‘Only that mind which is devoid of hope (ASA rahita), devoid of doubt (sandEha rahita), shines forth (SObhAyamAna)’ – Your hopes are indeed the projection (prakshEpaNa) of your past (atIta). The expectations (aspirations) (AkAnkshA) for the future (bhavishya) are created (crafted) from whatever you learnt from (in) the past, by pick and choose - rejecting the bad, and including the best - by cutting and trimming. You want to leave off all those things of the past, which were distressing, and you want to get those things, which were comforting (sukhada), in abundance. Future is indeed the echo of your past.

Poem of Acharya –

अंजुरी के फूल झर गए, गंध है अंगुलियों में शेष

अतीत तो गया, जा चुका, लेकिन उसकी यादें रह गई हैं बसी।

अंजुरी के फूल झर गए, गंध है अंगुलियों में शेष

गुजर रहे लोग भीड़ से अपने में खोए—खोए

सहमे—से सोच रहे हम कहां तलक खुद को ढोएं

एक उम्र काटी हमने स्मृति के चुनते अवशेष

रिश्तों के बीच ही कहीं कुचल नहीं जाएं इसलिए

पूछ थके हर अपने से इतने संबंध किसलिए?

क्यों यह असुरक्षा का भय? क्यों यह संबंधों के क्लेश?

कुछ अपने साथ है बची भोगें अनुभव की पूंजी

जिस पर प्रतिध्वनित हो रही कोई अनगूंजन गूंजी

और हम भविष्य की तरफ टकटकी लगाए अनिमेष

Rough translation –

Flowers in the hand cusp have withered, but, fingers have their fragrance;

Past is gone, forever, but, those memories remains intact;

People are moving along with crowd, totally lost in themselves;

Being scared, how far (long) they could carry themselves along;

Spent a whole life, picking up residual memories;

So that these might not be crushed under the relationships;

Tired of asking the near and dear – why so much association?

Why so much fear of insecurity? Why this misery of associations?

Some asset of experience of enjoyments still remain with us;

On which, there are reverberations of something, not yet echoed;

And, we are staring, towards the future, relentlessly.

We are selecting from among the asset of experiences. Flowers are all gone, but their fragrance lingers on the fingers; only the memories are left. Hope is but the renewed, and repeated expansion of memories. We should leave off the past; don’t be in that (past), which does not exist – let it go. Do not even hope for the repetition of the past. Only when both past and future are gone, you would awaken to the present. That awakening would be the first experience of meditation; that would be the initial fragrance of the absorption (samAdhi). ‘Absorption’ (samAdhi) means, the present; ‘mind’ means, past and future. Mind never remains in the present. Your Self (AtmA), your paramAtmA are in the present, wherein, both past and future are gone; neither there are memories, nor web (maze) of imaginations. Neither there is the burden of experiences of the past, nor any hope of (for) future. That very moment, when you stand solid in such ‘present’, then and there, you will come face to face with the truth; you will have the first proof (parakh) of Existence (astitva); you are bound in the embrace of That, which is.

 

nirdhyAtuM cEshTituM vApi yaccittaM na pravartatE |

nirnimittamidaM kintu nirdhyAyati vicEshTatE || 18 : 31 || 207 ||

‘The mind (citta) of a liberated (mukta) person, is not engaged (pravRtta) either in meditation or in action. But, without any reason (nimitta) or motive (hEtu), he meditates and performs actions.’

‘The mind of a liberated person, is not engaged either in meditation or in action......|’ Ashtavakra now says another unique thing – he (liberated person) has no longing (AkAnkshA) either for action or for meditation. Neither he wants to get disturbed (aSAnta) nor to be peaceful (SAnta). He does not want to become (be) anything. He is reconciled (rAzI) with whatever is. His reconciliation is total (paripUrNa), complete (samagra). He is not afflicted by any kind of desire. In him, there is no (efficient) cause (agency) (nimitta) or motive (hEtu). Whenever the Lord (prabhu) makes him do any action whatsoever, he does it; if He makes him meditate, he does so.

Sometimes, you go through (undertake) (guzar) this (kind of) experience. At least once, you decide, that you will not do anything by yourself; you will do whatever the Lord makes you do; then you will keep waiting. If, at any time, you are made to remain silent, you will do so; if he makes you to speak, you will speak; if any song comes up, you will sing; if you are made to sit quiet, you will remain so. Initially, it might be very difficult, because, there might be great dilemma (vibUcan); if someone comes to talk to you, and if, inside, the Lord does not speak (prompt), you will have to seek his (other person’s) pardon; you will have to say – ‘the Lord inside does not (want to) speak, now’. In the beginning, there might be problems. If any big job comes up, and if no inspiration (prompt) (prEraNA) of Lord comes from inside, then, you will not do it, no matter whatever happens, whatever is lost, or even if any harm is caused. Sometimes, it might also happen, that Lord makes you do something (which you consider) futile; there might be flow of energy; there might be big inspiration - to go and clean the road; if so, you will do that. People might consider you to be insane. But, if you go through this process for three months, then key to life, will be in your hands.

All the Sutras are pointing towards that key. If, for once, you experience the bliss - such an unspeakable bliss, which you had never known in your life - then, you would not be able turn back. If you do it for three months, then it is not going to end, ever. After three months, you won’t be able to change it; you will develop such a taste (svAd), which is very unique. This is what Kabir called ‘sahaja samAdhi’ – ‘uThUn baiThUn sO parikramA, khAUn pIUn sO sEvA’ (Circumambulation is getting up and sitting down; service is eating and drinking.) Now, do whatever and howsoever the Lord makes you do; nothing other than that.

 

tattvaM yathArthamAkarNya mandaH prApnOti mUDhatAm |

athavAyAti sankOcamamUDhaH kO(a)pi mUDhavat || 18 : 32 || 208 ||

‘A dull-witted person (manda buddhi), hearing the truth (reality) (yathArtha), gets bewildered (mUDhtA); a wise (jnAnI), as if a fool (mUDha), withdraws (sankOca) (himself) and attains absorption (samAdhi).’   

In these Sutras, lie hidden, the key to great secrets; but, it depends on what you do with it. You might, very easily, misunderstand it. The more significant the Sutra, greater the possibility of deriving a wrong meaning, very easily. Each and every Sutra of Ashtavakra is like a cinder; if you so choose, your life’s lamp can be lit up by it, or you could get badly burnt, if understood foolishly.

As Ashtavakra says – ‘leave everything on paramAtmA; whatever happens, let it happen’. If one is a fool (dull-witted person), he might say – ‘what is there to do? Let me go to sleep, under a bedsheet (cAdar). Let paramAtmA do the job; He will do, whatever He wants; sleep nicely, under the bedsheet’. A lazy (AlasI) person – a dull-witted person – would consider the Sutra as exhortation for laziness. He would not become non-doer (akartA), but abandon action; he would say – ‘now I have nothing worth doing’.

Ashtavakra says – ‘that wise (mahASaya) goes even beyond absorption (samAdhi)’. But, a dull-witted would say – ‘if one is to go even beyond absorption, then, what is the use of meditation? Give up meditation. When even desire for liberation (mumukshA) is futile, why search for the Truth (satya) at all? Why search for the Self (AtmA)? Why then (search) even paramAtmA?’ It all depends on the person.

I have heard – Mulla Nasruddin’s wife took him to a psychiatrist, and said – ‘my husband has the habit for forgetting something or other. Sometimes, he forgets umbrella, sometimes, fountain pen, shoes. If his forgetfulness is limited to specs or kerchief, it is alright, but sometimes, he forgets even me. He takes me along to the club, but comes back home, forgetting me. Then, he says that he did not remember. The psychiatrist said – ‘no need to worry; but bear in mind one thing; after the treatment, the trend might go in the opposite direction; he might start bringing home something or other.’ His wife thought for moment – ‘if he brings home another’s umbrella or shoes, it is still alright; but if he brings someone else’s wife home?’ She said to psychiatrist – ‘now he is only forgetting; let it remain as it is.’

Whatever a foolish person does, there will be something idiotic about it. Therefore, one should be very careful. That is why, a preceptor (guru) is important. Otherwise, who can save you from your idiocy? If all these unique applications (experiments) are carried out in the presence of a guru, there will be no danger; he (guru) will keep an eye on you; he will keep track of you, so that there are no adverse (viparIt) effects; he will be watching over you, like a pillar of light; he will be revealing all your facial features like a mirror.

One day Mulla Nasruddin asked me, the time, as per my watch. I said – ‘it is eleven O’clock’. He looked at me with astonishment, and slapped his forehead, saying – ‘it seems that I would become insane’. I was also surprised; I asked him – ‘what is there for insanity in this? What is the connection between eleven O’clock time, and you becoming insane?’ He said – ‘why not? Throughout the day, I have been asking people, time; I do not know how many people, I asked. Everyone is telling a different time. I will become insane, if no one tells the same time; someone tells me ‘eight’, someone eight-thirty; if man would not go mad, what else will happen?’

‘A dull-witted person (manda buddhi), hearing the truth (reality) (yathArtha), gets bewildered (mUDhtA)....’ Therefore, be careful about your intellect (buddhi); if there is even a little doubt, approach a true preceptor (sadguru). Even if there is an iota of doubt, about your intellect, that you might do something harmful for yourself, then be careful.

‘A wise (jnAnI), as if a fool (mUDha), withdraws (sankOca) (himself) and attains absorption (samAdhi).’ World is so inverted (ulTI) that a fool, becomes more foolish, by hearing the truth (fact) (tatva). And, a wise, hearing about wisdom (jnAna), becomes so pleased (kuSal) that he becomes like a fool; he starts behaving as if he does not know anything – he becomes like a fool; thus, he gets rid of many of his futile associations. He becomes so foolish, that people ignore him; people do not care about him; they do not involve him in anything; they do not involve him in any task.

It is said that, when Mahavir wanted to become ascetic (sanyastha), he asked permission from his mother. Mother said – ‘no sanyas till I am alive’. Therefore, he stopped. After his mother passed away, when he was returning home, from the crematorium (marghaT), he told his brother, about his promise to his mother; and, now that, she had passed away, he asked, whether he can now take sanyas. His brother chided him that he should never talk about sanyas. Therefore, he became silent. He adopted such an attitude of quiet and withdrawal (sankOca), that no one in the home, ever noticed his presence; he became so quiet and withdrawn, as if he was not present at home. In two or three years, the members of the family began to feel, that it makes no difference, whether he is at home or not.  Ultimately, family members told him – ‘you are, for all practical purposes, not at home; only your body is here; your life-bird (prANa-pakhEru), your Self (AtmAA) has gone to jungle. You do not participate in any activity at home. Now, we won’t stop you’. Thus, he slowly slid away, and became void-like (SUnyavat). This is called ‘withdrawal’ (sankOca). 

sankOcamamUDhaH kO(a)pi mUDhavat | - ‘but, a wise (jnAnI), becoming like a fool (mUDha), withdraws (sankOca) (himself) and attains absorption (samAdhi).’ He contracts (sikOD) all his useless expansions (phailAv), all his useless activities (vyApAr), like a fisherman withdraws his net, like the Sun withdraws its rays, in the evening. Similarly, a wise, hearing about the Truth (tatva), becomes like a dull-witted. He disconnects himself from the World, as if he has become a fool; now, he does not have anything to do with the World; he attains absorption (samAdhi).

 

EkAgratA nirOdhO vA mUDhairabhyasyatE bhRSam |

dhIrAH kRtyaM na paSyanti suptavat svapadE sthitAH || 18 : 33 || 209 ||

‘An ignorant person (ajnAnI) undertakes practice (abhyAs) of concentration (EkAgratA) and control of mind (nirOdha) a lot; but, a wise person (dhIra), finding nothing worth doing, remains established (sthita) in his innate nature (svabhAva), like someone who is asleep.’

Listen to this Sutra attentively (dhyAn). An ignorant person undertakes practice of concentration and control of mind, a lot. An ignorant person, being very persistent (dhunI) and crazy (pAgal), if and when he develops any fad (dhun), he persists with it. If he develops craze for wealth, he goes after it; if he develops fad for meditation, he persists with it. He (ignorant person) is very adamant (ziddi), very stubborn (haTh). Only ignorant people developed the haTha yOga; they persist with these, like deranged. Their entire ego is set on that (Hatha Yoga).  

(Tranlator’s note – Hatha Yoga refers to certain bodily (meditative) postures – like standing on one leg, standing head-down - adopted for developing concentration.)

suptavat svapadE......| A wise (jnAnI) slowly attains relaxation (viSrAnti) within himself.  This is similar to (deep) sleep, wherein there is no ego. In deep sleep, there are no thoughts, no dreams; all the waves of mind come to end; there are no boundaries. In deep sleep (sushupti), one becomes (like) wise (one who has reached resting place) (mahASaya). Then, there is no husband or wife, Hindu or Muslim or Christian or Buddhist, man or woman, father or son, poor or rich, young or old, beautiful or ugly. In deep sleep, all adjectives (attributes) (viSEshaNa) come to end. One exists, becoming the Great Expanse (virAT).

Ashtavakra says – a wise (jnAnI) person, lives every moment, as if in deep sleep. There is no ego, neither Hindu nor Muslim nor Christian nor Buddhist, neither beautiful nor ugly, neither rich nor poor, neither ethical (naitik) nor unethical, neither pious nor impious – he is none of these.

dhIrAH kRtyaM na paSyanti suptavat svapadE sthitAH | - Similar to a person merged (lIn) in his own Self (svapada), during deep sleep, a wise, gets merged in his innate nature (svabhAva); then, he lets that happen, which happens naturally (spontaneously) (svabhAva). Then, there is no obligatory duty (worth doing) (kRtyam). There is no fad, no urge (Agraha), to do so and so thing; no fad to prove oneself; there remains no such stubbornness (haTh) in him. In that condition, one can perceive paramAtmA everywhere; one who has attained his own Self (svapada), would perceive paramAtmA everywhere – in every flower, in every leaf, in every spring, in every eye.

Poem of Acharya –

तपसिन कुटिया बैरन बगिया

निर्धन खंडहर धनवान महल

शौकीन सड़क गमगीन गली

टेढ़े—मेढ़े गढ़ गेह सरल

रोते दर हंसती दीवारें

नीची छत ऊंची मीनारें

मरघट की बूढी नीरवता

मेलों की कुँआरी चहल—पहल

हर देहरी तेरी देहरी है

हर खिड़की तेरी खिड़की है

मैं किसी भवन को नमन करूं

तुझको ही शीश झुकाता हूं

हर दर्पण तेरा दर्पण है

(Rough Translation)

Be it hermit’s hut or enemy’s garden;

Be it ruins of penury or palace of rich;

Be it beautiful avenue or sorrowful lanes;

Be it winding castle or simple house;

Be it weeping door or smiling walls;

Be it high ceiling or tall towers;

Be it silence of crematorium;

Be it youthful celebration;

Every door is your door;

Every window is your window;

Which house shall I salute?

I bow unto yourself only;

Every mirror is your mirror.

 

One who is established in himself (svapada), has attained paramAtmA; he has come home; he has met Him, who is already (remains) attained; he has attained Him, who was hidden inside him. He has become an emperor; his beggary is gone; his days of beggary are over. His dignity (garimA) is great, his resting place (ASaya) is great (mahAn); he has no boundary; his consciousness (caitanya) is immeasurable; his life is nectarine (amRta).

 

हर देहरी तेरी देहरी है

हर खिड़की तेरी खिड़की है

मैं किसी भवन को नमन करूं

तुझको ही शीश झुकाता हूं

हर दर्पण तेरा दर्पण है

 

Every door is your door;

Every window is your window;

Which house shall I salute?

I bow unto yourself only;

Every mirror is your mirror.

 

This much for today.