Pravachan 67 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 17 Jan1977

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/KWNBV

(There is some problem with the Soundcloud audio link. Inconvenience regretted.)

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-67/

(Pravachan No 66 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 |

kvAtmanO darSanaM tasya yaddRshTamavalambatE |

dhIrAstaM taM na paSyanti paSyantyAtmAnamavyayam || 18 : 40 || 216 ||

 

kva nirOdhO vimUDhasya yO nirbandhaM karOti vai |

svArAmasyaiva dhIrasya sarvadA(a)sAvakRtrimaH || 18 : 41 || 217 ||

 

bhAvasya bhAvakaH kaScinna kincidbhAvakO(a)paraH |

ubhayAbhAvakaH kaScidEvamEva nirAkulaH || 18 : 42 || 218 ||

 

SuddhamadvayamAtmAnaM bhAvayanti kubuddhayaH |

na tu jAnanti saMmOhAdyAvajjIvamanirvRtAH || 18 : 43 || 219 ||

 

mumukshOrbuddhirAlambamantarENa na vidyatE |

nirAlambaiva nishkAmA buddhirmuktasya sarvadA || 18 : 44 || 220 ||

 

अष्टावक्र उवाच ।

क्वात्मनो दर्शनं तस्य यद्दृष्टमवलम्बते ।

धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ।। 18 : 40 ।। 216 ||

 

क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै ।

स्वारामस्यैव धीरस्य सर्वदाऽसावकृत्रिमः ।। 18 : 41 ।। 217 ||

 

भावस्य भावकः कश्चिन्न किञ्चिद्भावकोऽपरः ।

उभयाभावकः कश्चिदेवमेव निराकुलः ।। 18 : 42 ।। 218 ||

 

शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः ।

न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः ।। 18 : 43 ।। 219 ||

 

मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते ।

निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा ।। 18 : 44 ।। 220 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 5 Slokas are given as Chapter 18 (40 – 44); but, according to the transcript of the Pravachan, all these are given sequentially (216 – 220) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

ashTAvakra uvAca |

kvAtmanO darSanaM tasya yaddRshTamavalambatE |

dhIrAstaM taM na paSyanti paSyantyAtmAnamavyayam || 18 : 40 || 216 ||

‘Can there be knowledge (audience) (beholding) (darSan) of Self (AtmA) for one, who depends (avalamba) on objects (of perception) (dRSya)? The wise (dhIra) person, looks at the imperishable (avinASI) Self, and not the objects of perception (dRSya)’.

In this one Sutra, there is the essence (sAr) of entire Eastern philosophy (darSan). This is also the meaning of the word ‘darSan’. This Sutra is the definition of ‘darSan’. darSan does not mean ‘reasoning’ (sOc-vicAr); it does not have the same meaning as ‘philosophy’. darSan means – to behold Him, who sees everything. Looking at the objects (of perception) (dRSya) is not ‘darSan’; beholding the seer (drashTA) is darSan.

We can divide the humans into two; First category – those who are entangled (ulajh) in the objects (of perception) (dRSya) – you may call them unethical (irreligious) (adhArmik). Even if they keep the figure (mUrti) of paramAtmA in front of them, and are fascinated (mOhit) by that figure, they are still entangled in objects only. Even if they perceive (dhAraNa) paramAtmA in the sky (space) (AkASa), and are engrossed (ras lIn) in that, they are still entangled in objects only. paramAtmA is just another object for them. The second category – those who are searching for the seer (drashTA). I am looking at you, and you are an object (for me). But, the one who sees you from my interior (bhItar) is indeed the seer (drashTA). You are looking at me, and I am an object for you. But, who is the one, hidden inside you, who sees through your eye windows, and who hears through your ear windows? One who proceeds in search of Him, is indeed, righteous (religious) (dhArmik). (Translator’s note – the word ‘dharma’ is loosely interpreted as ‘religion’. However, it actually refers to Universal Laws – laws by which the Universe is operating; it has no relevance with any particular denomination. However, Acharya uses this term ‘dhArmik’ (or adhArmik) which may be loosely translated as ‘righteous’ or ‘religious’ or ‘ethical’. Viewers may apply their discretion.)

If you consider paramAtmA as an object, then you would make temple, mosque, gurudwara; you would worship, pray; but, (by that) you would not be associated (sambandha) with the true (vAstavik) religion. It is only when you proceed, in search of the seer, the true religion begins; you would then ask, the fundamental question – ‘who am I? Who is this knower?’ We have to know the knower, to see the seer. We have to get hold of this fundamental (mUl), this source (srOta); once it is got hold of, then everything comes into grip. Upanishads say – ‘one who knows the knower, has known everything’. Mahavir says – ‘by knowing the One, everything else is known’. And that ‘One’ is seated inside everyone.

Stop considering paramAtmA as an object; start looking at Him, as the seer. That is why it is said – Self (AtmA) is paramAtmA. If you recognise so, then it becomes paramAtmA; otherwise, it remains Self. If you get inside yourself, if you get into your deepest recess, if you reach your utmost core (centre) (kEndra), then, there is no need to search anywhere. You are the temple; and paramAtmA is splendid (virAjamAn) inside you. But, you have to change the direction of your journey (yAtrA) – objects are outside, and the seer is inside; objects are the ‘other’ (para), and the seer is the ‘self’ (sva). In order to see the objects, one has to open his eyes; to see the seer, one has to close his eyes. For seeing the objects, thought-waves are associates; but, for seeing the seer, a state of unshaken (akampa) thoughtlessness (nirvicAr) is needed. Mind is the means (upAya) to see the objects; meditation (dhyAna) (is the means) to see the seer. Meditation means freedom (mukti) from mind; mind means ‘bereft of (mukti) meditation’. If one is devoid of meditation, then, it becomes mind; if one gives up the mind, it is meditation. Just a little difference – instead of looking outside, look inside.

Sufi Fakir Rabia was a unique woman; very few women were born on the Earth like her. She was sitting inside her hut (jhOpDi), engaged in morning meditation. Another Muslim Fakir – Hasan – was staying in her house. He was also a famous Fakir. You will also understand the difference (between them), which I perceive. It was early morning; Sun was just rising; birds started tweeting; it was a beautiful morning; white clouds were floating in the sky; a cool breeze was blowing. Hasan came outside, and saw the beauty. He called out loudly – ‘Rabia, what are you doing inside? Come out. paramAtmA has created a beautiful morning - nice songs of birds, beautiful maze of Sun (rays), cool breeze. Come, what are you doing inside?’ Rabia laughed gleefully, and said – ‘Hasan, how long would you stay outside? You come inside. Outside, you are watching the beautiful morning created by the Lord; inside, I am seeing Himself, who created that morning. Morning is beautiful, but what match (mukAbalA) is it, to the Master (mAlik) who created it (morning)! The Sun is beautiful, effulgent, but, what match is it, to the One, by whose gesture (iSArA) the Sun is born! The song of birds is very sweet, but I am listening to His song, who has composed all those songs, and who is humming (gungunA) from every bird’s throat. Hasan, you also come inside.’ Hasan was stunned. He never thought that the issue would take such a turn. But, Rabia said it right. Hasan and Rabia are the two emblems (pratIk) of humanity (Admiyat). Hasan is searching outside, and Rabia is searching inside. Hasan is lost in the objects (dRSya) – it is not that objects are not beautiful; they too are beautiful. But, the beauty of the objects is like the moon’s reflection in the lake; after all, it is just a reflection. The real moon is not in the lake. One who has seen the moon, would say to him, who is looking at its reflection, in the lake – ‘you are insane. You are entangled in the reflection (object) (dRSya); seek out the original (mUl); this is just a reflection, a shadow.’

That which we see outside, is indeed our own reflection. The World (samsAra) is nothing more than a mirror (darpaNa). When your mind is full of joy (delight) (sap) (ras), you find the same (joy) outside also. When you are replete with song, you hear the song outside also. When you are in bliss (Ananda), the whole Universe (jagat) seems to be a festivity. When you are miserable (unhappy) (dukhI), the whole Universe is (seems) unhappy. When you are suffering from pain, you do not perceive flowers - only thorns (kaNTA). Whatever is happening inside, is glimpsed outside. You define (interpret) (vyAkhyA) external things, only from inside, isn’t it! The definition comes from inside only; it (definition) comes from the seer (drashTA). Whatever is seen in the objects (dRSya), is indeed the shadow of the seer.

Suppose, a poet, a musician, a painter, a shopkeeper, and a wood-cutter come to a garden. All of them would not perceive the garden, in the same way. Wood-cutter would consider cutting the trees, from the point of view of their utility – whether it is saleable or not, whether it is suitable for making furniture, or for use as firewood only. Maybe the shopkeeper would consider selling fruits of the tree, and making money. A poet would see something else – the splendour (AbhA) of the flowers, and poetry would spring forth from him. A painter would see minute variations in colours, which are not perceived by everyone. Whatever is inside you, its shadow (reflection) (chAyA) would be seen outside. However, if a pious person (sant) – like Rabia - comes to the (same) garden, he (she) would close his (her) eyes, seeing the beauty of flowers, and remember the beauty of paramAtmA in it (flower). External beauty would send her inside. By closing the eyes, the external beauty is forgotten. External beauty is just an excuse, for seeing the internal flower. Listening to the external song, Rabia would set out on an internal journey – the external song would remain way behind. Every object (dRSya) brings the news of the seer; but, we are blind – towards (the news) inside; that is why we are entangled with outside things.

Today’s first Sutra is - kvAtmanO darSanaM tasya yat dRshTaM avalambatE | ‘Is knowledge (audience) (beholding) (darSan) of Self (AtmA) possible for one, who remains dependent (avalamban) on objects (of perception) (dRSya)? It is impossible.’ One who runs after objects, would get far away from Self (apnA). (Translator’s note – In this place, there is some error, in the audio version and in the transliteration also. This portion has been edited to maintain continuity.) Objects are like mirage (mRg-marIcikA). Can you get hold of the reflection of the moon seen in the lake, by diving into the lake? The reflection would get dispersed (scattered) in the whole lake; you would not be able to catch it; you will go mad. Similarly, the whole world is insane; they are running after the beauty seen in the distant horizon (kshitij). By the time you get hold of it, it gets scattered. Even a most beautiful woman or handsome man, by the time she or he comes into your grip, becomes ugly. That is why, no one perceives his wife or her husband as beautiful or handsome. Similarly, no one perceives his own house as beautiful – another’s house looks like a palace. Whatever is not in your grip, looks beautiful; the moment it comes into your grip, it all gets scattered.

There are (only) shadows (chAyA), reflections (prati-bimb) in this Universe (jagat). They look very attractive from a distance – distant drum sounds very pleasant – (dUr kE DHOl baDE suhAvanE – a Hindi proverb). As they come close, everything vanishes. The definition of truth (reality) (satya) is – that which becomes more real (clear) (satya), when approached. The definition lie (untruth) (unreal) (asatya) is – that which appears real from a distance, and vanishes when approached. The definition of a Great Person (mahA-purusha) is – one who seems greater when approached. One who cheats in the name of Great Person, looks smaller (pettier) when approached; as you go nearer and nearer, he would become smaller (pettier) and smaller; when you are totally close, he would be of same height, as you are – he could even be shorter than you. He looks tall from a distance.

That is why, political leaders do not allow anyone, to come close. It is said that Adolf Hitler did not make anyone, his minister. There was no one, who could place hands on his shoulders, and behave like a friend. He did not love any woman such that, she could come close. No one slept in his room – not even a woman. The reason is that, he never tolerated anyone coming close. His greatness was similar to ‘distant drum sounds very pleasant’. He was great from a distance; he would seem smaller (pettier) when approached. He (Hitler) knew this – all political leaders know.

What is the expectation, when someone aspires for political position (rAj-pad)? It is that, now, he is small, and on ascending the chair, he would become great; it is childish. Sometimes, children stand up, on the stool, near their father, and say – ‘look Dad, I am now grown’. Politics is like that – childish. Sitting in the chair, people become (seem) great. Sitting in the chair of President, one looks like a President. The moment, he gets down from the position, no one, greets (jairAmjI) him even. That is why, having reached a position, one does not want to get down. No matter what others do, he remains adamant; he wants to die, while still in the position; he would not get down. He knows that, the greatness he enjoys, is false; that greatness was because of his position – derived from the chair; it is not self-honour (Atma-gaurava), but honour derived from the chair. Then, there is a benefit of position; the moment you ascend the position, others could not come near you. Same is the benefit with wealth also; greater the accumulation, farther people move away; no one can come near. This is the race of petty people, afflicted by inferiority complex (hIn granthI). But most of the people are busy like that. If someone starts deriving pleasure (essence) (sap) (ras) of Self (AtmA), he would no longer be keen (utsuk) for positions.

Is knowledge (darSan) of Self possible for those who seek objects? Ashtavakra says – ‘those who depend on objects, can never attain their Self (apnE). It is of no use, if one gets everything, but not his Self. Jesus said – ‘it is not any bargain (saudA), if you get even the whole world, but lose your self (soul); do you consider this as some gain? This is the greatest loss (defeat); can there be a greater loss (defeat) (parAjaya) than this – you gained everything, but, lost your soul?’ (‘For what is a man profited, if he shall gain the whole world, and lose his own soul?’ – Matthew 16:26). There is only one thing worth gaining – the one who remains hidden inside you; He is the supreme wealth, That is the supreme status (position) (pad). If you fail to gain it, then, understand that, you lived pauper and died pauper. Even if you ascend the tallest (highest) position, even if you climb any number of steps, even if you accumulate greatest wealth, if you are not your own master, then, you remain poor and pitiable. If you are your own master, then, even you possess nothing, your prosperity (samRddhi) is unprecedented (apUrva); you are the Emperor (samrAT).

Swami Ram (Ramananda – 14^th century) (Ramanda Thirtha – 20^th century) would to call himself ‘emperor’ (bAdSAh). He had nothing with him; yet, when he speaks, he would call himself ‘Ram Badshah’. He would say – ‘today morning, when Ram Badshah was going for a stroll, the trees bowed and saluted; today, when Ram Badshah was going, stars and moon went round.’ Such talk is usual in our country – no one finds problems (aDcan); we are accustomed to it (such statements). But, when he went to America, such talk did not appeal there. People said – ‘what are you talking? In America, such statements would be considered as signs of insanity. Would the stars and moon go around you? The trees would salute you by bowing? Are you in senses? And, you call yourself as ‘Ram Badshah’, but you do not have even two loin cloths?’ Ram Badshah replied – ‘I say – I am a Badshah – because, there is nothing with me, which can be snatched away; there is no such thing with me, which even death can take away from me. My mastery (lorship) (mAlkiat) is such that, no one can snatch anything from me. That is why, I call myself ‘Badshah’. Look at my laughter, look deeply into my eyes; my emperorship is in my inside. My emperorship is the same, which Jesus called ‘the Kingdom of God’. Look directly into my eyes; my emperorship is inside. I have attained myself; that is why, I call myself ‘Badshah’. And you are all poor – pitiable (dIn). Maybe you have crores of rupees; maybe you have splendour of wealth; yet, I say that you are pitiable and poor.’

In regard to these wealthy people, who have all external things, but nothing internal, there is a famous saying of Jesus – ‘it is easier for a camel to go through the eye of a needle, than for a rich person to enter the Kingdom of God’ (Matthew 19:24). It is impossible that a camel could go through the eye of needle; how can a camel go through the eye of a needle? But, Jesus says – ‘even this could be made possible, through some contrivance (trick) (tarkIb); but ye rich! You cannot enter the Kingdom of God, not because, you are rich, but because, inwards, you are extremely poor – pitiable; it is just empty, parched, like a desert. There is not even single oasis inside you; you are totally blank inside; you have never awakened your internal asset.’ People keep running after objects (dRSya), but they could not get them. In the bargain, they lose the seer. This race is very costly, and most people are in this race. They have experienced many times that, even when they got what they sought, they indeed got nothing. But the maze of mind is very deep; mind says – ‘maybe, this time, I missed; next time, it should happen’. Then, new desires, new temptations (pralObhan) arise.

Poem of Acharya –

फिर आ गए राजाधिराज चाबुक घुमाते

सफेद घोड़े दौड़ाते, सूरज का मुकुट झिलमिलाते

फिर बच्चे फूल बीनने लगे

क्या मैं कभी जाड़े की सुगंध से छूती नहीं?

बंधी ही रहूंगी गरमाहट की इच्छा से?

हर बार हर साल धूप की भाप बर मोम—सी घुलूंगी?

खोदूंगी स्पर्श—निरपेक्ष स्व?

इस असहायता से मुक्त हो जाऊं,

विदेह हो आऊं

फिर आ गए राजाधिराज चाबुक घुमाते

सफेद घोड़े दौड़ाते, सूरज का मुकुट झिलमिलाते?

Desires do not cease pursuit. Many a times, feeling arises, a deep aspiration arises - ‘when shall I become free? When shall I get out of this maze? When shall I get rid of the mess (janjAl)? When would there be open sky, without the perimeter of wants, where no desire would pollute, where flame of consciousness would shine, without fume (smoke) (nirdhUm), where there would be no beggary, where there could be total satiation in my Self (apnA), where, even thought (imagination) (kalpanA) of getting out, would not arise, where dreams would not shudder (thartharAnA), where the flame-crest (SikhA) of consciousness would shine unshakingly (steadily) (akamp) – when that moment would come? Many a times, one gets such wisdom (bOdha), but, again, there comes the King of Kings (rAjAdhirAja), riding desire-horse, lashing the whip; then, the mind takes hold, and he says – ‘pursue, once more.’ (Translator’s note – this passage is so complicated that, it is not possible to give a verbatim translation. I have tried to bring out the substance. It is not clear as to what is intended by ‘rAjAdhirAja’ – King of Kings. I think, it might refer to ego or mind.)

There is a famous story of Tolstoy – ‘How much land one needs?’ An ascetic (sanyAsi) wanderer (ghumakkaD) stayed with an ordinary family – happy, contended and straight-forward family. (Translator’s note – it is not clear whether these are two people – ascetic and wanderer – or one and the same person.) In the night, the wanderer said – ‘what are you doing here? Would you continue tilling this small piece of land, or would you ever become rich?’ That family, where the wanderer was staying, was not rich; they never cherished any desire for becoming rich. That night he (the family head) became poor; he could not sleep. Normally he would sleep well, but, that night, he was restless. In the morning, he asked the wanderer – ‘you have been wandering all through the land; tell me – is there any place, where I could become rich?’ He (wanderer) said – ‘there is a place in Siberia. People there, are very strange; they are still nomads (janglI); they do not have any brain (akla). You go there. Sell out this piece of land, and with that money, you can purchase any amount of land there.’ Then, desire got hold of him (family head); he sold out the piece of land and the house. His wife and children wept a lot; he said – ‘don’t worry; soon, we will become rich’. They were already rich, because no thought of poverty ever arose in their minds; they were care-free; and, now, they became utterly pauper.

After selling the land, the family reached Siberia. They came to know that the statement of the wanderer was true. There, the people were strange. The wanderer had told them – ‘go to any tribal leader and please him; take hookah, tobacco, wine and present them to him. When he becomes pleased, ask him for a piece of land’. Accordingly, he pleased the leader. The leader said – ‘take as much land as you want; how much do you want?’ As he could not respond immediately, the leader said – ‘tomorrow morning, as the Sun rises, you proceed, covering as much land as you want, till the Sun sets. That land would be yours.’ That person became crazy (dIvAnA), thinking as to how much land he could cover. He could not sleep well, that night. In the dream, he was running throughout; it was a bad dream. When he got up in the morning, he was quite exhausted. He did not even have morning breakfast, in order to be light stomached for covering more distance. He just carried a thermos of water. He started running. He ran very fast; he had never run that fast, throughout his life. He did not want to lose even a moment. He thought that he would commence return journey by noon. But when noon came, he was tempted to go still forward. He had covered a lot of ground – it was a beautiful land. He did not even want to halt for drinking water, and thus waste time. It was getting evening. Then, he realised that the Sun is going to set. If he did not return before the Sun sets, he would get nothing – that was the condition. The whole village was waiting in anticipation. As the Sun was about to set, he hurried to reach the finish line; but, before reaching there, he fell down, exhausted. Though he reached (finish line), he died of exhaustion. The whole village was laughing. They prepared his grave. On the grave, they engraved – ‘How much land a man needs? Just six feet’. All his efforts, to cover as much land as possible, became a waste. This is a famous story of Tolstoy – ‘How much land does a man require?’

Desires do not respect any limit (chOr). Man keeps running. There was a friend of mine. He was about sixty years old. He said – ‘you say that man should meditate on Lord in his last moments’. I said to him – ‘the time has already come (for you). What are you waiting for?’ He said – ‘please give me time – five more years’. I said – ‘as you wish; take your own time; I am not compelling you. But, are you sure, you would survive for five more years?’ He started laughing; he said – ‘what are you talking. By your blessings, I shall survive.’ I said – ‘how are you concerned with my blessings? You were not born because of my blessings; neither you are living because of that; nor you would survive because of that. Do not come under these deceptions (dhOkhA).’ He became a little worried; he said – ‘you should not say so; at least, bless me’. I said – ‘it does not cost me anything to bless you. That is why, the Saints and Mahatmas keep blessing. There is no problem. Take my blessings. But, just five years. If you survive, then what?’ He said – ‘after that, I shall take Sanyas; I shall cease everything; it is done.’ Five years passed. When I was guest in his house (again), he was quite disturbed. He would not sit with me alone; he would keep loitering. I said – ‘what will happen by your loitering? Five years are completed.’ He said – ‘is it over? If you say so, it is alright. Please give me some more time.’ Then I told him this story of Tolstoy. I said – ‘you promised that you would take Sanyas at sixty-five. Why are you changing, now? He said – ‘I am not changing. I shall follow what you say. But, there are some more jobs to be done; there are unfinished jobs. Children are in the University. There are problems. Let me sort out all these.’ I said – ‘would all your problems be sorted out in five years? Problems never get solved. Even if you live for another fifty years, they would not get solved. By the time you solve some, other problems would crop up.’ He said – ‘no. This time, it is final. Shall I give in writing?’ I said – ‘alright. Give it in writing.’ He became afraid; he said – ‘what are you talking? I have told you. Why write?’ I said – ‘give in writing, because, you will change again.’ He gave it in writing. Five more years passed. Then, I told him – ‘five years are over.’ He said – ‘pardon me. It is not possible for me. I do not have the courage to ask for five more years. But, it is not possible for me (to take Sanyas).’ I said – ‘would you at least reach your death or not? What will you do then? When death is standing at your door steps, what would you say to it?’ He said – ‘who is going to die today? When it (death) comes, we shall see.’ Like that, man keeps on dragging; life keeps on slipping from your hands, bit by bit. Water drips from the pot, drop by drop, and the pot becomes empty. You keep saying - ‘tomorrow, day after’. You keep running after objects. Comfort (happiness) (sukh) is never possible.

Poem of Acharya –

जागते में जागता भागता हूं

अंधेरी गुफा में खोजता हुआ दरार

चौड़ाने को

झांकने को पार

जागने को

यह तुम जिसको जागरण कहते हो यह जागरण नहीं है।

जागते में जागता भागता हूं

अंधेरी गुफा में खोजता हुआ दरार

चौड़ाने को

झांकने को पार

जागने को

You are not awake now; you are, now, running in a dark cave; you are searching for an opening (darAr), so that there could be light, and a little comfort. You are hoping for some opening, so that you could awaken. But this awakening is not real. Only he, who proceeds inwards, awakens. Person who is proceeding outwards, is walking in sleep; he will not find any opening; even if there is opening, it will also vanish; and this dark cave would become that of others. That is how, one never sees the Sun. Only because of going outside, one enters into darkness. It is darkness outside; but, illumination – beam of light (jyOti punj) – is inside; the lamp is glowing, non-stop (day and night) (ahar niSa) inside. Where are you straying?

जो देखा, सपना था

अनदेखा अपना था

Whatever you saw, was just a dream – just objects (of perception) (dRSya); this indeed is the greatest notion of the East - ‘Maya’ (illusion). Maya means – (whatever you saw, was only a dream; whatever not seen, was yours.)

जो देखा, सपना था

अनदेखा अपना था

There is only one thing which remains unseen (yet to be seen) (andEkhI) – that is yourself (svayam). You have never seen it; you have already seen everything else – the whole universe. You have seen ‘other’ very well; what remains unseen is the reality (svarUp) of yourself (svayam).

Ashtavakra say - dhIrAstaM taM na paSyanti paSyanti AtmAnaM avyayam | - ‘The wise (dhIra) person does not perceive objects; he sees (beholds) the imperishable (avinASI) Self (AtmA)’. He who has seen this imperishable, immutable (avyaya) Self, has seen the object of the objects (dRSyOnkA dRSya); he has attained whatever is worth attaining; he has got the essence (sap) (sAr); he has got rid of all that is inessential (worthless) (asAr). Ambrosia (nectar) (amRta) is available (established) (virAjamAna) inside you. That for which, you are longing (thirsting) (taras), lies hidden inside you. That wealth which you are searching, is lying in abundance (ambAr) inside you. The (Your) asset (sampatti) is inside; outside, there is only disaster (vipatti). Resources (sampadA) are inside; outside, there is only calamity (vipadA); complications (uljhan) keep increasing outside, not reducing; problems keep worsening outside, not getting solved.

Absorption (samAdhi) and solution (samAdhAn) are inside. Outside, maze of problems (samasyA) keeps spreading. From one problem, ten others sprout. If you solve one complication, ten more crop up. The whole life is spent solving (untangling) (suljhAnA) these. One day, death stands at your door steps; till then, you do not get even a moment’s time. And then, you regret your failure, and yearn for a little more time for meditation. But, you do not get even one moment extra. It is a matter of great surprise, that you are endowed with (carrying) such an unprecedented (rare) (apUrva) heap (rASI) (of wealth). Buddha said it, Krishna said it, Christ said it, Nanak, Kabir, Dadu – all of them said it; all the mysterious (rahasyamaya) people (mystics) and all the saints of this World said only one thing – infinite (limitless) (aparampAr) fortune (asset) (sampadA) is lying inside you. The Kingdom (rAjya) of God (prabhu) is inside you. Yet, you do not listen. You see a lot of people writhing (taDap) (in pain); the whole World is writhing (in pain); those who have riches, are also gloomy (udAs). Even then, you do not awaken.  

Invariably (Without exception) (nirapavAda), those who sought outside, never got anything - there is no exception (apavAda) at all. Till date, there has not been a single person, who could boast, that he searched (sought) outside and got it. All those who attained, got it only by seeking inside – that also is unexceptionable (nirapavAda). Whoever said – ‘I got it’, also said that he got it inside. These are two facets (pahlU) of the only (same) Truth; one – from among the infinite number of people who searched (sought), none ever got it (Truth) from outside; and two - those few who got, got it by seeking inside. What else proof do you want? In this sense - Dharma is an unexceptionable (nirapavAda) science (vijnAna). Not even a single mistake (error) (cUk) happened. Yet, we keep running outside; we do not delve inside. (Translator’s note : Meaning of the word ‘dharma’ used here, is not very clear – it is doubtful whether it could be interpreted as ‘religion’ – is religion an unexceptionable science? I presume, here it means ‘spirituality’. That is why, I have not translated the word. Viewers are requested to apply their discretion.)

Poem of Acharya –

हम वे लोग हैं जो घोल दें खुशबू हवा में

जो काल के निष्‍ठूर हृदय पर

उंगलियों से लिख दें अमिट लेख

हम वे लोग हैं जो मौत की ठंडी उंगलियों में

भर दें जिंदगी के गीत

हम हवाओं में तैरते

इस पार से उस पार तक अनिर्बंध

हम वे लोग हैं जिन्हें छांट दो तो

अमरबेल—सा उग आएं

जिन्हें बांध दो तो गंध—सा बस जाएं

जिन्हें जला दो तो आकाश में छा जाएं

हम तुम्हारी आत्माओं की प्रज्वलित शिखाएं

तुम्‍हारी आवाज के आधार का मूलतत्‍व

तुम्‍हारी मुट्ठियों में रची—बसी आस्‍थाएं

हम वे लोग हैं जो हवा में भर जाते हैं

अवाम में छा जाते हैं

होठों पर भा जाते हैं

चेहरों पर आ जाते हैं

हम वे लोग हैं जो घोल दें खुशबू हवा में

जो काल के निष्ठुर हृदय पर

उंगलियों से लिख दें अमिट लेख

Eternity (SASvata) lies inside you. You are amar bEl; no one knowns how many times you were born, how many times you died, but you were not destroyed (eliminated) (miT). Destruction is not your nature – (you are) immutable (indestructible) (avyaya); you never become the past (vyatIta); you have no destruction (vyaya); you are deathless (amRta). You have been running around, through many lives, yet, your asset (sampadA) lies inside you, intact (akshuNNa). When you awaken, that very day, you would become the Lord (svAmI); the moment you awaken, you become Lord and Emperor. All that is needed is to make declaration (ghOshaNA). (Translator’s note – amar bEl – This is known as Cuscuta or Dodder; it is parasitic climber, which is almost indestructible.) The greatness of Ashtavakra is this – he says that you have to do nothing else; just change your point of view (kONa). You have to see and make declaration; the roar would arise from your inside.

   

kva nirOdhO vimUDhasya yO nirbandhaM karOti vai |

svArAmasyaiva dhIrasya sarvadA(a)sAvakRtrimaH || 18 : 41 || 217 ||

‘Where is control (nirOdha) of mind (citta) for one, who controls (nirOdha) his mind stubbornly (haTh)? For that wise (dhIra) person, who delights (ramaNa) in himself, (such) control is natural (svabhAvik).’

This Sutra is very basic (AdhArbhUta). Understand it attentively. That ignorant (ajnAnI) person, who controls his mind, stubbornly – perforce - is never able to achieve control. If you stubbornly control your mind, who is to exercise that control? It is mind itself. Mind is fighting against mind. One controls his mind (citta) through mind itself; mind is fighting with itself. Suppose, one is proceeding to prostitute’s house; but, instead, under compulsion (of mind), you go to the temple. Who is taking you to the temple? It is the very same mind, which was going to prostitute’s house, now taking you to the temple. Mind is a crowd of a lot of desires (vAsanA) – mind is not one, but many (anEka). The same mind cherishes the desire, to go to prostitute’s house, and also to the temple. When you go to the temple, you think that you have won over the mind. No, that was also an aspect of the (same) mind. When you go to prostitute’s house, you think that your mind has lost. No, it is also the victory of the same mind – whether going to prostitute’s house or to the temple. Under both conditions, it is you, who have lost.

Whatever you do, action (kRtya) is done by mind only. If you want just to delve inside yourself, then, there is only one method – devoid of action. Mind wants action; it (action) is the food for mind. Mind survives only if there is something to do. If you sing film music, the mind has no problem; it says – ‘let me do it; there is something to do’. If you sit down to chant Ram Ram, mind has no problem. Whether you are using abusive language or chanting, mind is busy, in both conditions. People come to me; they say – ‘you ask us to sit down quietly; but, some kind of support (sahArA) is required. How can we sit quietly, just like that? Either we should tell beads or chant Ram Ram. Give us some initiation (mantra).’ After taking sanyas, some say – ‘give us some mantra; some support is needed.’ Mind would remain till there is support; mind needs some support. But, Self (AtmA) does not need any support. The mind is lame (langDA); it needs crutches. You choose the colour of the crutch – that is all; but, by that, it makes no difference. Mind needs some nuisance (upadrava), some system (vyavasthA), some occupation; it must remain busy in something. Whether you tell beads or chant Ram Ram or count money, it is alright, because it (mind) wants to be engaged in some thing; it needs some action – any action. It can travel in any boat (of action) and be busy in the World.

If you do not give it (mind) the boat of action, the mind is lost. When you want to sit down (quietly), the mind would plead a lot. You keep sitting (quietly), determined not to do anything (any action). Like that, keep seated for at least an hour or so; you may even lie down, and remain empty (vacant); but do not go to sleep. Mind would suggest you, to go to sleep – at least do this much. Even sleeping is an action. Therefore, if you do not do anything at all, the mind would say – ‘what is the use of sitting idle? Take a nap (jhapkI)’. When you take a nap, the mind would start dreaming. Then, action has again begun. Mind wants some action.

You might have heard story of children (Alladdin). A person (Alladdin) pleased a genie (ghost). That ghost said – ‘I am pleased with you; I shall do whatever you say (command). But, I have a drawback; I cannot remain jobless. Keep giving me jobs; if there is a break, even for minute, then there is problem. Then I shall strangulate you; I want some occupation.’ He was very pleased; but, he did not know, as to what kind of problem he is getting into. Taking it (ghost) to his home, he gave it many jobs, which he could not accomplish in his lifetime. He asked the ghost to make a palace for him. He thought that it would take a few years, for the ghost, to build it. After giving the job, he went out. When he returned, after an hour or so, he found the palace already built – by the ghost. It was such a beautiful palace. He asked the ghost, to bring a beautiful woman, and it was also done. Now, he started worrying. Then he asked the ghost to fill the vault. That was also done. The ghost accomplished the jobs in just minutes. Now, he did not understand, as to what job should be given. He said – ‘give me some time’. He went to a Fakir staying outside the village. He explained his predicament, and asked for his help. The Fakir said – ‘do one thing; take this ladder, and ask the ghost to keep climbing up and down’. He asked – ‘what will happen with that?’ The Fakir said – ‘you tell the ghost that, when no job is given, then, it should keep climbing up and down the ladder.’ He told the Fakir – ‘it sounds nice; but, then, how did you find out?’ The Fakir said – ‘this is the whole of process of mind. I understood (the situation) by considering the mind as a ghost.’ Accordingly, he went and asked the ghost to keep climbing the ladder, up and down.

What is being done by a man, who is telling beads? He is climbing the steps up and down; the same is the case with one who is chanting Ram Ram. Then the mind-ghost is climbing up and down the ladder. Mind needs some job – it is a ghost. Whenever the mind is empty (vacant), then problems arise; then the mind prompts you to do some job. It is said that people become more tired during holidays; they cannot sit idle (khalI). Sitting idle (empty) is possible only for the one who meditates. One who learnt meditation, remains idle (empty) even while doing some job. You should understand this. One who has not learnt meditation, even while sitting idle, is climbing the ladder up and down; one who knows meditation, even while doing some job, is indeed empty. To remain empty (vacant) (khAlI) is the nature of consciousness (caitanya); but, mind needs support (sahArA).

 ‘Where is control of mind for one, who forcibly (haTh-pUrvak) controls his mind.’ Who would be forcible, insistent (Agraha), compulsive (jabardastI)? Who would inflict violence on oneself? (It is) those who are fasting, who perform chanting and penance, who stand on his head, who adopts stiff posture (dhUnI). Who is doing all these? It is only the mind. Take this, basic Sutra of Ashtavakra, into consideration. kva nirOdhO vimUDhasya yO nirbandhaM karOti vai | An ignorant person (mUDha) does not achieve control of mind, no matter what he does, and how much he does. He (ignorant) does not become free (mukta), not because he does not control his mind, but because he controls his mind (forcibly). Then, what is the means for becoming free? ‘For that wise (dhIra) person, who delights (ramaNa) in himself, (such) control is natural (svabhAvik).’ There is no need to control the mind. If one delights in himself (Atma-ramaNa), if one is ecstatic (vibhOr) in Self-delight (Atma-rasa), then, the mind gets controlled; then, control of mind becomes natural; it (control) happens of its own. Control of mind is a consequence (result) (pariNAma).

You might have observed (experienced) (khayAl) that, whenever you are blissful (very happy) (Ananda) – maybe just for a moment – that very moment, the minds gets controlled. In the night, you saw the moon risen in the sky, and you became blissful for a moment; then (in that moment), the mind remains controlled; all thoughts (worries) (vicAr) then cease. There are no worries (thoughts) when one is in bliss. Wherever one is in bliss, worries (thoughts) would not remain; worries arise when in distress (dukh) only. While hearing music, when you become ecstatic, when you are inebriated with music, then there is no mind; the mind gets frozen (avaruddha) for a moment, by itself. I ask those who listen to me – ‘what kind of meditation appeals to you?’ They say – ‘your morning talk. While hearing your talk, the mind becomes controlled.’ They are right. If one listens peacefully, if they do not get into arguments with me, if they do not converse with me, if they go along with me, hand in hand, if they do not create any hurdles, if they co-operate, if they proceed in the same direction with me, if they flow along with me, then mind becomes controlled. Where is the intellect (citta), when listening is intense (pragAD)? Where is mind (mana)? Everything vanishes in that moment; you become your Self (AtmA).

That is why, Mahavir has said – if one knows how to listen (SravaNa) diligently (properly) (samyak), if one becomes a proper listener (SrAvak), then and there, the door for liberation (mOksha) opens up. Mahavir said – there are four fords (tIrtha) – male listener (SrAvak), female listener (SrAvikA), male practitioner (ascetic) (sAdhu), female practitioner (sAdhvI), through which man proceeds to liberation. But, remember that practitioners (ascetics) have given a wrong meaning to this. Ford (tIrtha) means – bank (shore) (ghAT) where one can land (utar). But, if you ask the practitioners (ascetics) (sAdhu), they say - the listener (SrAvak) cannot proceed to liberation without becoming a practitioner. But Mahavir has established four fords (tIrtha). The practitioner (sAdhu) does not salute the listener (SrAvak), but, saluted by the listener. Practitioner blesses the listener, and does not salute him; a practitioner considers himself above the listener. In fact, the opposite is true.

If ever you happen to meet Mahavir, you ask him; he would say – ‘practitioner is number two (dOyam), and listener (SrAvak) is number one (pratham). In fact, if a listener (SrAvak) is competent in listening fully (completely), there is no need for him to become a practitioner – just listening is enough. If listening is total (pUrI), then there is no need for practice (sAdhanA). Keep this in mind. Practitioner (sAdhu) means practice (sAdhanA) - to do something; just listening is not enough; he does not have that kind of intellect (buddhi) to achieve (goal), just by listening. In order to listen, one needs a profound (pragAD) brilliance (talent) (pratibhA). If one is not able to accomplish just by listening, then, he has to undertake some action (kRtya) – fasting, chanting, penance or something else. Deficiency, in the intellect (buddhi), is made up, by undertaking actions. A practitioner (sAdhu) is number two. Supreme (parama) condition (status) (avasthA) is attained just by listening only; if that is not possible, then, one has to undertake practices (sAdhanA). Mahavir is considerate even for those, who could not accomplish, just by listening. He asks them to ‘do something’ (to undertake some action).

Bear in mind – if one’s brilliance is profound, if the intellect (buddhi) is shining (nikhAr) – not dirty (malin), not dusty (dhUl) – if he is fully conscious (aware) (hOS), then, just by listening, he attains liberation. If you listen to any true preceptor (sadguru), whole-heartedly (hRdaya-pUrvak), eliminating (haTA) yourself (apnA) in all ways, that very moment, you become free (mukta); there is no need to do anything. If you could not listen properly, because of some trash (kUDA) in your intellect, then something has to be done (undertaken). A listener is first, and practitioner is second. In fact, it should be so. If there are thirty students in a class, you call him, most talented (brilliant), who understands just by listening to the teacher. If one does not understand, just by listening, then, the teacher writes on the board, repeatedly, to make him understand. If one is not able to understand even then, he needs to be tutored at home. One who does not understand even then, does cheating in the examination hall. But, if brilliance (talent) is not there, nothing can be done; things go wrong. In Russia, there is no scope for cheating; students can keep their books during examination; they can even go to the library in search of answer to questions. Surprisingly, those who are intelligent (buddhimAn) still prove themselves; others, neither understand the question, nor know how to find answer for the questions. Therefore, listen and understand. (Translator’s note – Acharya describes about cheating and intelligence. This has been omitted, in order to avoid repetition.)

A person came to Buddha, and touched his feet. He said – ‘please do not instruct me through words – I have heard a lot of words. Also, please do not instruct me in silence, because I do not have the capacity to understand the silence.’ You might think that Buddha might have been put in a great dilemma (uljhan). Buddha smiled at him, and closed his eyes. That person was also sitting with closed eyes. After an hour or so, that person got up, touched the feet of Buddha and said – ‘thank you; you have shown me the path’. He left. The disciples, who were sitting near Buddha, were wondering as to what happened, between Buddha and the person. Ananda (disciple of Buddha), who had remained with Buddha, for forty years, said – ‘this is the limit. I am with you for the past forty years; I do not understand whatever you are saying. I have also seen you sitting in silence; even then, I have not understood anything. But, what happened with this person? He thanked you and left?’ Buddha says – ‘there are some horses, which are to be whipped, to make them move; some horses start moving, just by cracking of the whip; some horses move just by seeing the whip in the hand of the rider – there is no need even for cracking. In fact, noble horses are those, which feel humiliated, even by the shadow of a whip; just a shadow of the whip – an indication - is enough. This person belongs to the last category. His journey has commenced; he will certainly reach (the goal), Ananda.’ (Translator’s note – This episode is intriguing. It is not clear as to what kind of communication would have taken place, between Buddha and the person, who received the instruction – neither words nor silence. Then what?)

Mahavir says – ‘it is enough, if listening is thorough (proper) (samyak). Action (kRtya) is needed, only when one could not accomplish, through listening.’ Therefore, whipping is carried out – whip by fasting or by lighting fire or by standing in the cold or Sun’s heat or by lying on the bed of nails. It is a different matter, as to what kind of whipping is done; but, all the same, whipping is to be done.

Mahavir says that a practitioner (sAdhu) is also acceptable (jA saktA). But Ashtavakra is very specific (spashTa); he says – ‘practitioner will not do’. Understand this. That is why, I say that there had been no revolutionary seer (drashTA) like Ashtavakra. Ashtavakra says - kva nirOdhO vimUDhasya yO nirbandhaM karOti vai | No matter, how much one controls, it remains just a control. No matter, how much one practises, nothing is accomplished, through that (such practices). Nothing is achieved, through effort (cEshTA). ‘Control of mind is natural, for that wise, who delights in himself’. It (control of mind) happens only through understanding (samajh); he gets transformed (rUpAntarit) just by a signal (indication) – just through wisdom (bOdha), awareness (prajnA); he begins to delight in himself.

Therefore, sometime, just sit down; there is no need for any control. The mind will come up, and it will spread its old maze (web) (jAl). Then will come the King of Kings (rAjAdhirAja) (Translator’s note – this probably refers to ‘ego’.) twirling (ghumAnA) the whip. You just keep watching – do not fight; fighting is indeed control. Do not try to get rid of it – getting rid is also control only. Do not oppose – opposing is control. Just keep watching. Let it twirl the whip; let the mind come up; let it bring all the webs (mazes); let it spread out all the old systems (vyavasthA), let it make its arrangements. You just keep sitting quietly – just remain a witness. You say – ‘I shall watch – just watch, and do nothing. You bring all those nymphs (apsarA) – most beautiful – but I shall keep watching. You spread the maze of greed, and (sexual) desire (kAma) – I shall keep watching, and do nothing; I shall keep watching resolutely (aDig); I shall keenly (painI) watch. I shall keep my vision clear. Neither shall I go along with you, nor fight with you.’

 In such a condition, slowly, minds fails (loses) by itself; it goes to sleep; it vanishes. And, in such a state of witness (sAkshI), your debut (padArpaNa) into yourself (svayam) happens; self-delight (Atma-ramaNa) begins. svArAmasyaiva dhIrasya sarvadA(a)sAvakRtrimaH | Then, a kind of control arises, which is genuine (akRtrima), natural (svabhAvik), and normal (sahaj), which follows you, like a shadow. Understand thus – one who controls, creates hurdles (nishEdAmak); he fights. Natural means, getting immersed, in the inner comfort (happiness) (sukha), without fighting. That comfort is so endearing (prItikar), after knowing which, no seduction (pralObhan) of mind would work. One who has diamonds and precious stones, in his hand, would not covet pebbles; one who has tasted the nectar (ambrOsia) (amRta), would not fall for the deception of poison; one who has known the supreme beauty (saundarya), would not get entangled in the beauty of bones-flesh-marrow; one who is established in his supreme status, would not fight for petty positions (chairs) (kursI); one who has attained the kingdom of kingdoms – empire – would not be ambitious for positions (pada) and wealth. Matter ends there. There will be control, but normally, and genuinely.  

 

bhAvasya bhAvakaH kaScinna kincidbhAvakO(a)paraH |

ubhayAbhAvakaH kaScidEvamEva nirAkulaH || 18 : 42 || 218 ||

Someone believes (mAn) in existence (bhAva), and some other believes that nothing exists (kuch bI nahIn); only he, who does not believe in either (both) of these, is sound (svastha) minded (citta). 

Some say ‘God is’; some say ‘no God’. Ashtavakra says – both of them are ignorant (ajnAnI), because, that which ‘is’,  is containable (samAnA) neither in ‘is’ nor in ‘is not’, neither in existence (bhAva) nor in non-existence (abhAva), neither in saying this way nor in that way, neither in acceptance (svIkAr) nor in rejection. That which ‘is’ is so huge (mammoth) (virAT), that it can be contained only in void (Sunya), only in silence (maun). The moment one speaks (of it), he has erred; if he talks (about it), he defaults. If the Truth (satya) is expressed, it gets deformed (distorted) (vikRAT). LaoTzu said – ‘if the Truth is told, then, it is no more Truth; the moment it is spoken, it becomes untrue (false) (asatya). (Translator’s note – use of ‘SUnya’ here, and equating it with ‘silence’ (maun) is not very clear. I have translated it (SUnya) as void. SUnya has another meaning as ‘nothing’ also. But, in my opinion, this might mean ‘no-thing’ and not ‘nothing’.)

If you say ‘yes’ or ‘no’, then division (partition) (vibhAjan) begins. Neither ‘yes’ nor ‘no’; neither belief (theism) (AstikatA) nor non-belief (atheism). Ashtavakra says – ‘only he, who belongs, neither to ‘yes’ nor to ‘no’, who stands beyond both, is sound (svastha) minded.’ If one says ‘God is’, then problem begins; he begins to fight with one, who says ‘there is no God’. By stating ‘God is’, one makes a mental (intellectual) statement (vaktavya), because, both ‘yes’ and ‘no’ are mental (intellectual) declarations. Because of this, arguments begin; doctrines (siddhAnta), traditions (sampradAya), treatises (SAStra) arise. Consequently, problems (uljhan) begin. One gathers arguments (tarka) (to prove) that there is God. Till date, no such arguments (for or against God) could be gathered. Remember one thing – neither a theist has been able to gather arguments to prove (siddha) that ‘there is God’ nor an atheist has been able gather arguments to prove that there is no God.

Suppose, the priests of Hindus and Muslims settle their quarrels (about religion), all other problems of village can be sorted out easily. If all the religious leaders assemble together, and come to some conclusion, there would be no difficulties for common man. In a village, it so happened that, there was a dispute between a total believer (mahA-Astik) and a total non-believer (mahAnAstik). Both of them were well-versed (mahAn) in arguments. The whole village assembled to hear them. The villagers had been very much disturbed because of their disputes; each of them tried to pull the villagers to his camp; therefore, the villagers kept changing their sides often. Now, the villagers were happy that the matter would settled once and for all. But, it all went wrong, because, whatever arguments, the believer put forth, were accepted by the non-believer, and whatever arguments, the non-believer put forth, were accepted by the believer. Therefore, believer became a non-believer and non-believer became believer, and, the problems of the villagers remained as they were.

Till date, no one, in the World, has been able to prove or disprove (existence of) God. Those, who fight (for the cause), are fools – both believers and non-believers are dull-witted (manda-buddhi). Ashtavakra says – ‘...similarly, one who does not believe in both, is sound minded (svastha-citta)’. One who says - ‘I do not find any relish (ras) in these hassles (jhanjhaT); I have no dispute, either with ‘yes’ (God is) or ‘no’ (no God); I do not take either side. I delight in the sap flowing inside me; that is enough for me. I am immersed in myself, and euphoric in the relish. I have got my song, my dance; a stream of sap is flowing inside me. Who wants to get into these nonsensical arguments, about existence or otherwise, of God? Let this (argument about God) be settled by the silly (nAsamajh).’ – (one who says thus) is sound minded.

 

 SuddhamadvayamAtmAnaM bhAvayanti kubuddhayaH |

na tu jAnanti saMmOhAdyAvajjIvamanirvRtAH || 18 : 43 || 219 ||

‘A foolish (durbuddhi) person, thinks (bhAvanA) that, Self (AtmA) is pure (Suddha) and one without a second (advaita); but, being deluded (mOha), he does not, in fact, know (realise) it; therefore, throughout life, he remains unhappy (sukh-rahit).’

Intellect (buddhi) has three possibilities (sambhAvanA) – intelligent (buddhi), unintelligent (foolish) (ignorant) (abuddhi), and crooked intelligence (wrong notion) (ku-buddhi). A foolish is not in great danger; his intellect is asleep, and it could be awakened. An ignorant (ajnAnI) is not in danger; he would, at least, be humble (vinamra), that he does not know; he would undertake quest (khOj).

Who has wrong notion? A person who does not know, but thinks (believes) that he knows, is having wrong notion. Scholars (paNDit) are having wrong notions; one who knows treatises (SAstra), and one who gathers information (sUcanA) is having wrong notions. Foolishness is not that bad; he (fool) does not have any obstacle (aDcan) in proceeding towards knowledge (intelligence) (buddhi). But one with wrong notion has a stumbling block (aDcan); he is still in the fold of wrong notion (abuddhi), but thinks that he has attained intelligence (knowledge) (buddhi) – this is his wrong notion. He is ignorant (ajnAnI) now, but believes (thinks) that he has become a knower (jnAnI). He is sick, but thinks that he is healthy; that is why, he does not even take medicines; he does not go to a doctor. Why would he go? That is why, the condition of a person, with wrong notion, is very dangerous. Bear this in mind, that a majority of them (scholars) are in a state of wrong notion. Therefore, they are not able to attain paramAtmA; they could not undertake quest for the Truth.

A person with wrong notion (kubuddhi) should, first, return to the (stage of) ignorance (abuddhi). The path begins from (goes through) ignorance. Therefore, here, my effort is to make you forget (vismaraNa) all that you know; you should forget all the lessons learnt by you (so far). You should take off the gown (cOgA) of knowledge (jnAna); the false layer (parta) of knowledge should be rid of. You should remember that you do not know. Only then, the journey begins; then, you have become clean (sAf) – like a child. There is nothing wrong with foolishness (ignorance) – it just means – ‘I do not know, and I am ready to proceed on the journey (yAtrA)’. Wrong notion means that he does not know; inwardly, he knows that he does not know, because, he cannot deceive himself; but, outwardly, the ego is not ready to accept, that he does not know. The ego says – ‘I know. How is it possible, that I do not know? If I do not know, then, no one else knows.’ One should step out of this state of wrong notion; you should get rid of it. You may feel agitated (gabrAhaT), because, if you get rid of wrong notion, it would seem like ignorance (foolishness); but, there is nothing wrong with ignorance. In the state of ignorance, you just reach the condition of illiteracy (lack of knowledge) (abOdha), which is natural (svabhAvik). It is very easy (sugam) to go from ignorance (lack of knowledge) to knowledge (bOdha); it can happen with just a single leap (chalAng). But, there is no method of going from wrong notion to knowledge; there is no path, no road. 

‘A foolish (durbuddhi) person, thinks (bhAvanA) that, Self (AtmA) is pure (Suddha) and one without a second (advaita)’ – he imagines (kalpanA) so, thinks (vicAr) so; he contemplates (cintan) – ponders (manan) thus; he discusses (carcA) thus. ‘.....but, being deluded (mOha), does not, in fact, know (realise) it’. The delusion (mOha) of ego – me and mine – does not allow him to leave off (such thinking). Delusion means – attachment (affinity) (mamatva), mine (mErA), me. That ‘me’ draws a circle (paridhi) around itself – that is the delusion. ‘....because of the delusion, he does not know it (Truth) and remains unhappy throughout the life.’ (Translator’s note – Acharya uses four words – buddhi, durbuddhi, abuddhi and kubuddhi. Of these, buddhi would mean just intellect or intelligence. abuddhi would mean ‘lack of intelligence’; durbuddhi and kubuddhi would mean distorted (or crooked) nature of knowledge (understanding). However, durbuddhi has been used here, to mean ‘foolishness’, and kubuddhi has been used here, to mean ‘wrong notion’ or ‘wrong understanding’.  These words have, accordingly, been translated.)  

Poem of Acharya –

दुख को बहुत सहेज कर रखना पड़ा हमें

सुख तो किसी कपूर की टिकिया सा उड़ गया

अब सबसे पूछता हूं बताओ तो कौन था

वह बदनसीब शख्स जो मेरी जगह जीया!

(Rough translation – I had to keep unhappiness (grief) very safely (secured); happiness wafted away like some tablet of camphor; now, I am asking – ‘tell me, who was that unlucky person that lived in my place?’)

You would ask this, say this, one day, at the end of your life. If you are not startled, if you do not wake up in time, these very lines (pankti) would become the ultimate substance (sAr) – extract (nicOD) of your life. ‘I had to keep unhappiness (grief) very safely (secured)’ - Is there nothing else to keep secure? Obviously, one would keep safe whatever he has; and there is grief (unhappiness) and grief only; that is what we keep secured. Someone abused used you, twenty years back; even now, you keep that secure. There is a limit even for insanity. Is abuse something to be kept safe? If one begets grief, he never forgets it; he keeps on scratching the wound, so that it remains fresh. There is nothing else to keep secured. If one has nothing else, he keeps pebbles and stones in the vault, so that there is a feeling, that there is something inside it (vault); at least, it (pebbles and stones) would be making some jingling noise. He, often, opens the vault to take a look; it seems full.

‘I had to keep unhappiness (grief) very safe (secured); happiness wafted away like some tablet of camphor’. Happiness (comfort) (sukh) is just momentary (kshaNa-bhangur); there is just a glimpse (jhalak) of it (happiness), and it vanishes – it goes off (wafts away) like a camphor tablet. ‘....now, I am asking – ‘tell me, who was that unlucky person, that lived in my place?’ At the end of life, you would ask – ‘who lived in my place?’ – because, you never lived your life. You were never revealed (prakaTa); you always remained under deception. You assumed yourself to be, that which you were not, and you hid, that which you indeed were. Before that unfortunate moment (end of life) comes, wake up, now. Get rid of all that, which are false; unburden all that, which you had not actually experienced; get rid of all that is rotten (bAsE), all that is borrowed (udhAr). Give up fascinations (mOha), you received from someone else – which did not arise from your own experience. Know yourself, the way you indeed are, no matter how hard and difficult it is. No matter, how much it pricks, accept your reality, with total honesty (imAndAri). Accept whatever you are - whether ignorant, hot-headed, dishonest, false or thief. You are a thief, but you have taken a vow of non-stealing; you are lustful (kAmi), but you have taken a vow of celibacy (brahmacarya); you are greedy, but you are deceiving yourself, by giving petty donations.

You earn in millions (lAkh), and give a few thousands as donation, and become munificent - a great donor (dAn-vIr). You are ignorant, but you cram (raT) a whole book like a parrot, and think that you are wise (jnAnI). You never bowed at the feet of paramAtmA – you have not learnt the art of bowing; you borrow a priest, and he comes daily, and bows at the feet of paramAtmA, on your behalf. Whom are you deceiving? This deception would cost you dearly. One day, when death is standing at your door step, you would be startled and ask – ‘who was that person who lived in my place?’ – because you never actually lived life.

I tell you – ‘if you declare your reality (truth) (satya) – no matter how painful, difficult, and humiliating it is – change will begin to happen. That thief, who takes courage to declare – ‘I am a thief’ – will not remain a thief for long. In order to remain a thief, one should, invariably, take vow of non-stealing; that is why Anuvrat (aNu-vrat) is taken – ‘I am a thief, and I take vow of non-stealing’. (Translator’s note – aNu-vrat or little vows (laghu-vrat) is a Jain tradition. Persons in the stage of SrAvak – a listener – take five types of vows – non-violence, truth, non-stealing, celibacy and non-coveting. See Wikipedia.) Liars (jhUThA) take vow in the temple, in front of the society, to speak truth; by this, it becomes easier for them, to tell lies, because, people would then believe, that he is speaking truth, as he has taken a vow (against telling a lie). That is why lies are uttered in the name of truth. A lie does not have its own legs; it rides on the shoulders of truth. If you want to tell a lie, then propagate in the society, that you are truthful. Only then, people would fall into your deception; otherwise, who would fall into the trap (deception)?

Mulla Nasruddin cheated a straight-forward person of the village. Magistrate was very surprised; he said – ‘Nasruddin, did you not find anyone else to cheat? This poor man is a very simple minded, in the whole village, and you cheated him?’ Nasruddin said – ‘Lord, whom else can I cheat? Only he would believe me; the rest of the village are all loafers (laFangE), and they would cheat me. Only he is hapless, whom I could cheat; who else can I cheat? Please tell me.’ What he says is correct. A dishonest person has to spread message, that he is honest; the news of honesty spreads so much, that there is (a lot of) scope for dishonesty. If you come to know that a person is dishonest, then it becomes very difficult to be dishonest with him – almost impossible.

 

mumukshOrbuddhirAlambamantarENa na vidyatE |

nirAlambaiva nishkAmA buddhirmuktasya sarvadA || 18 : 44 || 220 ||

‘The mind (buddhi) of a person aspiring for liberation (mumukshu) cannot remain without support (Alambana). But, the mind of a liberated person (mukta), ever remains free of desires (nishkAma) and without support.’

The mind cannot remain without support; it needs some support; it cannot stand on its own; it needs borrowed energy (Sakti) – someone else’s energy. Mind is an exploiter (SOshak). Therefore, till you live with support, you would live by mind only. The day you begin to live without support, you would get out of your mind. Keep this in mind – mind is so skillful, that it makes even a temple (mandir) its support - worship, recitation, oblations (yajna – havan), scholar, priest, treatises. Even paramAtma is a support for you – you conduct your mind with His support. You yearn for the support of paramAtmA for fulfilling your mind’s desires (wishes) (kAmnA) – ‘O Lord, I am undertaking this new business; please take care of me.’ You select an auspicious moment; consult an astrologer to know the most appropriate time, for the Lord to shower blessings (ASIrvAd); you commence at that moment – auspicious moment (muhUrta).

You take the support of even paramAtma for you. Bear in mind – till you try to make paramAtmA your support, you would remain away from Him. The day you abandon even that support, He becomes your support. paramAtmA is the support for one who is supportless (bE-sahArA) – Ram is the strength of the weak (feeble) (nirbal kE bal rAm). All the supports are false; they are imaginations of the mind. If one abandons (stops) running after all sorts of strengths, if he concedes that he is feeble, support-less, if there is no other support for him, if he stands in a helpless condition, then, he gets the support of the Existence (astitva).

‘The mind (buddhi) of a person aspiring for liberation (mumukshu) cannot remain without support (Alambana). But, the mind of a liberated person (mukta), ever remains free of desires (nishkAma) and without support.’ Liberation (mukti) means – to be (become) without support (nirAlamba), without base (foundation) (AdhAr). It means – ‘I shall not seek any support.’ As the supports fall off, the mind starts collapsing (gir). The moment support is gone, the mind is also gone. Mind is the sum (jOD) of all supports – it is the collective form (of all supports) (aggregate) (sancita). If all supports fall off, then the tent (tambU) of mind collapses. That which remains (left over) after the collapse of mind, that which remains without any support, that is, indeed, the eternity (SASvata), that is the ambrosia (amRta), that is Truth-Consciousness-Bliss (sat-cit-Ananda). That indeed is the paramAtmA hidden inside you, the massive (expanse) (virAT). The transcendent (parAtpara) Brahman is present inside you.

Understand thus – you have a courtyard (Angan); you raised walls (around it). Because of the walls, the space (AkASa) looks very small in the courtyard. If you remove the walls, the space becomes massive; the whole space becomes yours. The mind is a courtyard; it has chosen small (petty) walls. Because of that, the space has become very small in the courtyard. Remove the walls; break out of the circle (paridhi), and get rid of all the definitions (paribhAshA); that very moment, your space becomes massive; the whole space is yours.

Attaining this space is called liberation (mOksha). All these Sutras are about liberation. Each one of these Sutras is a rare (apUrva) key. Contemplate (dhyAn) well, on these. Ponder over these, again and again, reflect, meditate, contemplate. Some day, at some moment, the radiance (prakASa) would enter your inside. That very moment, opens up the door of the infinite (ananta), the unborn (ajAta). That very moment, you become host (mEzbAn), and the Lord becomes your guest (mEhmAn).

Become the host (AtithEya); the guest (atithi) is ready to come.

This much for today.