Ashtavakra Gita (Samhita): Pravachan 69

This Pravachan was delivered on 19 Jan1977

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/Xsm7n

(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-69/

(Pravachan No 68 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 |

vishayadvIpinO vIkshya cakitAH SaraNArthinaH |

viSanti jhaTiti krODaM nirOdhaikAgrasiddhayE || 18 : 45 || 221 ||

nirvAsanaM hariM dRshTvA tUshNIM vishayadantinaH |

palAyantE na SaktAstE sEvantE kRtacATavaH || 18 : 46 || 222 ||

na muktikArikAM dhattE niHSankO yuktamAnasaH |

paSyan SruNvan spRSan jighrannaSnannAstE yathAsukham || 18 : 47 || 223 ||

vastuSravaNamAtrENa SuddhabuddhirnirAkulaH |

naivAcAramanAcAramaudAsyaM vA prapaSyati || 18 : 48 || 224 ||

yadA yatkartumAyAti tadA tatkurutE RjuH |

SubhaM vApyaSubhaM vApi tasya cEshTA hi bAlavat || 18 : 49 || 225 ||

svAtantryAt sukhamApnOti svAtantryAllabhatE param |

svAtantryAnnirvRtiM gacchEt svAtantryAt paramaM padam || 18 : 50 || 226 ||

अष्टावक्र उवाच ।

विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः ।

विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये ।। 18 : 45 ।। 221 ||

निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः ।

पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः ।। 18 : 46 ।। 222 ||

न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः ।

पश्यन् श्रुण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ।। 18 : 47 ।। 223 ||

वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः ।

नैवाचारमनाचारमौदास्यं वा प्रपश्यति ।। 18 : 48 ।। 224 ||

यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजुः ।

शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत् ।। 18 : 49 ।। 225 ||

स्वातन्त्र्यात् सुखमाप्नोति स्वातन्त्र्याल्लभते परम् ।

स्वातन्त्र्यान्निर्वृतिं गच्छेत् स्वातन्त्र्यात् परमं पदम् ।। 18 : 50 ।। 226 ||

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 18 (45 – 50); but, according to the transcript of the Pravachan, all these are given sequentially (221 – 226) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

ashTAvakra uvAca |

vishayadvIpinO vIkshya cakitAH SaraNArthinaH |

viSanti jhaTiti krODaM nirOdhaikAgrasiddhayE || 18 : 45 ||, 221 ||

‘Those who have become afraid (bhaya), by looking at the tiger (bAgh) like sense objects (vishaya rUpI), quickly (SIghra) seek refuge (SaraNa) of (in) mountain cave (guFA), for achieving mental control (citta nirOdha) and concentration (EkAgratA).’

Life is difficult (kaThin) - not easy. There are great problems, and they do not seem to be soluble. Therefore, man becomes fatigued and defeated. The only recourse, for a defeated person, is to escape (run away) (palAyan); a defeated person runs away. But, problems are not solved by running away. No doubt, an escapee gets an assurance (ASvAsan), a consolation (sAntvanA) that, at least, he has gotten away from the problems. But, one who goes away from the problems, misses the opportunity for development (evolution) (vikAs), that is possible (by being), in the midst of the problems.

Understand this truth whole-heartedly (man-pUrvak), because, escapism (bhagODApan) lies hidden in the mind of every person. If fear lies hidden, then, escapism also lies hidden. One who has fear, is a coward (kAyar). When one finds success to be difficult, immediately, his mind feels like escaping; he tries to decorate escapism nicely. We call escapism as asceticism (sanyAs). We appreciate (regard) (samAdar) escapism; we worship those who have escaped, we touch their feet, we call them great person (mahAtmA). We are, in fact, beautifying the fugitive (escapee) (bhagODA), present in every one of us; we are decorating the fear - cowardice – present in every one of us.

These are all, tricks (tarkIb) of our mind. But, bear one thing in mind – an escapee never achieved anything. Any achievement is possible, only by accepting the challenge (cunautI). There are difficulties in life, but, those difficulties are, indeed, with a purpose (saprayOjan). There are problems – a maze of complex (jaTil) problems, but they are, indeed, a challenge. Awareness (discrimination) (prajnA) arises, by solving the maze (of problems). If one escapes, he would be deprived of discrimination. Therefore, fugitive monks might be sitting in caves, but, you would not find any talent (pratibhA) or intelligence (mEdhA) or creativity (sRjanAtmakatA) or majesty (tEjasvitA) in them. If you want to see them, then, go to Kumbha Mela; there, you would find an assembly (jamAt) of idiots (mUDh). You would find different kinds of idiots, wearing different kinds of costumes (vESAbhUshA). You would also find a crowd – millions of them – worshipping them. There would be no talent even in those who are worshipping them, and no competence (kshamatA) in those who are worshipped.

Such a possibility is there, inside every one of us. Therefore, Ashtavakra cautions us. This Sutra is meant to caution you. Many a times, mind tells us - where there is no success, it is better to get away. You might have observed, people playing cards (tAS). If they are likely to lose (the game), they turn the tables (bAjI ulaTnA); they become angry, and refuse to play, saying that it is deception; they talk nonsense. After all, they were only playing cards – nothing very important (serious). Yet, even there, they do not have the ability (sAmarthya) to lose. One who is not ready to lose, can never succeed. Only he, who is ready to face loss, learns the formula (sUtra) for success. The formula for success is spread out in the path of failure. Only among the thorns of failure, flowers of success also blossom. If you run away from thorn of the rose plant, you would be deprived for rose flower also. One thing is certain – if you run away from the thorn, you might escape from the pain caused by the thorns, but, you would be deprived of the pleasure of shower of flowers also. Most of the people in the World are unhappy; therefore, when we see any person who is not unhappy, in whose life no thorn has ever pricked, we start worshipping him. But, is it any achievement, if there are no thorns (in one’s life)? It could be called achievement, if flowers are blossoming (in his life). Absence thorns is only a negativity (nakArAtmak); where is the constructivity (vidhAyak)? Presence of paramAtmA is not there. The World is missing (anupasthit), but paramAtmA is not present. He who climbs the stairs of the World, achieves (upalabdhi) the presence of paramAtmA. Those stairs are very difficult (complex) (jaTil); they are filled with (made up of) embers (angArE), and they burn you; but sheen comes up, only when burnt. Gold becomes pure (kundan) only by going through fire. Would you consider gold to be pure, if it escapes fire (ordeal)? Would you call him a sanyAsi who escapes fire (ordeal)? A fugitive (bhagODA) – one who runs away - can never be an ascetic.

An ascetic is he, who remains in the World, and yet, does not belong to the World. This is the basic) (mUla) notion (dhAraNA) of Ashtavakra. This indeed is my basic conviction also. People ask me – ‘you give sanyAs, but don’t you ask them to leave the World?’ I say – ‘if they had renounced the World, when they were Worldly persons (samsArI), when they had not taken sanyAs, they could have been forgiven (excused) (kshamA). Now, there is no scope for leaving off (the World). The very meaning of sanyAs is ‘renouncing escapism’. Now, they would struggle (jUjh) it out; they would dive deep into the World, because, diamonds and pearls are got, only by diving into the World Ocean (samsAra sAgar). One who runs away from diving into the ocean, for the fear of getting drowned, might get conch and clamshells, lying on the sand, but not diamond and pearls. Diamonds and pearls are not obtained so cheaply; you have to pay the price.’ This World is the price, paid for attaining paramAtmA. It’s (World’s) each and every problem (samasyA), is the system (arrangement) meant for attaining total absorption (samAdhi). One can derive solution (samAdhAn) only by going through the problems. Problems are just an opportunity (avasar); it is a test (parIkshA), it is a touch-stone (kasauTI).

You do not worship that student, who runs away from examination. This is the examination of life; forget (chODO) those who run away from it; stop regarding (Adar) those escapees. Because of such regard, escapism, inside you, does not die out. That regard keeps awake – keeps alive - the fugitive inside you. You regard only that person, like whom, you want to become. Keep this in mind; no one pays regard just like that; you pay regard only to that person, like whom, you want to become. If you regard an escapee, then an escapee is present inside you; he is waiting for an opportunity, finding which, he would run away. But this escape is based on fear, which is cowardice.

The Sutra says - vishayadvIpinO vIkshya cakitAH SaraNArthinaH | - ‘One who becomes afraid (bhaya), seeing the tiger (bAgh) like sense objects (vishaya rUpI), seeks refuge (SaraNa)..’ - becomes a refugee (SaraNArthI). It is not very comforting to become a refugee. Those who are sitting in the caves, are refugees, because they have run away. They are pitiable, and not at all worthy of worship. They need treatment; let someone give them courage (himmat), so that their flame (of life), which is about to extinguish, could be rekindled, so that their fading (cuktA) affection could be replenished, so that their flame could sparkle (jagmagA) again. Let someone drag them back – ‘come, where there is test, that, indeed, is the touchstone; do not escape; struggle it out; get down to combat life. What is the fear? What is there to lose? The One who is hiding inside you, can never be lost.’

What are you, basically (mUlataH)? You are consciousness (caitanya). Consciousness can never be lost. If consciousness is to be kindled, it could be done only amidst discomfort (asuvidhA) – not comfort. You have gone to the jungle, where there is no disquiet (aSAnti); you got seated in a cave, where sense objects could not kindle (prajvalit) your desires, could not entice (pralObhit), excite (uttEjit) you. Slowly, your desires would go to sleep, but they would not get wiped out. The day, you return back, you would find your desires having been rekindled. The seed would be waiting for appropriate time – proper season - to sprout again. Once someone runs away, he is afraid of returning back; noise (hue and cry) disturbs him. Is it some sort of meditation (dhyAna), which gets disturbed by noise? Meditation is that which remains undisturbed (akhaNDit) even in the midst of noise – in the midst of market. Whether it is hue and cry or Worldly activities, nothing should happen inside you – everything should be silent, quiet inside. Do not become a refugee.

‘...becomes afraid (bhaya), seeing the tiger (bAgh) like sense objects (vishaya rUpI)...’ Sense objects - desires, passions – are tigers. Understand this - if it (tiger) is outside, you could run away from it, but it is inside. Where can you run? How can you run away from yourself? Then, it (running away from oneself) is like running away from one’s shadow (chAyA); wherever you go, the shadow would be there, no matter how fast you run. It could happen, that you take shelter under a tree, where shadow is not visible; but, when you come out into the Sunlight, the shadow would be visible again. When you were resting under the shadow of the tree, your shadow also was resting. The moment you come out into Sunlight, it (shadow) would also become apparent (prakaTa). Shadow always follows you. Shadow is still outside, but, the fever (jvara) of senses, is inside you. How can you run away from it? You could run away from a woman (or a man); but, how would you run away from sex desire (kAma vAsanA)? Sex desire resides in your interior (antastal). If you run away from woman, it is possible, that there might not be any opportunity, for sex desire, to be aroused. Yet, it (desire) is in the form of seed. Whenever you happen to meet a woman, it would be aroused. That is why, your saints (pious) (sAdhu) and ascetics (monks) (sanyAsi) are much afraid of woman. Reason for their fear is that, the seed (of desires) has not yet been burnt down.

If you get away from wealth, desire would still remain; it (desire) needs a tool (upakaraNa) to reveal; a peg (stake) is required to hang it. If you break the stake, there would be no place, to hang it. But, whenever a stake is found, fear returns, and the mind begins to wobble. Therefore, your pious ones and monks are afraid of money. What kind of idiocy is this, to be afraid of money? There is nothing in it; they also say so, and yet, they fear it. If there is nothing in it, why fear? On the one hand, they say – ‘what is there in a woman?’ And, yet, they are afraid (of woman). If there is nothing in a woman, why fear? The very fear indicates, that there should be something. It (fear) says that there is temptation (seduction) (pralObhan), desire inside. If this enemy of sense objects, is outside, there is scope for running away from it; it could be left behind. It (desire) is not outside, but inside. How can you run away from yourself? Nothing happens by running away; change yourself; wake up. Therefore, I say – ‘do not run away; wake up’. It (desire) would disappear by waking up. Then, your inner flame shines brightly, and you, suddenly, find that the tiger of sense objects was not there, at all; it was just fear - unnecessary fear; it was a web of imaginations. There was nothing, anywhere.

In fact, one who has attained wisdom (knowledge) (jnAna), does not say – ‘there is nothing in a woman’; he says – ‘there is nothing in desires’. Take note of the difference; consider this as a touchstone. When someone says – ‘there is nothing in a woman (or man)’, then understand that there is something (some interest) left in it (for him/her). When someone says – ‘there is nothing in the wealth’, then understand that he has something (some interest) left in it, even now. He is trying to convince himself. But, when someone says – ‘what is there in desire?’, then, he has become free (mukta). Desire is inside, and, woman is outside; man is outside, and desire (kAmnA) is inside. When someone says – ‘what is there in desire? I have seen it all, and did not get anything. I lighted a lamp and looked; I searched for it everywhere – every nook and corner; but did not find anything.’ Then, he has become free.

I have heard - a cave was lying hidden, in the cavity of mountains, between rocks and boulders, since ages; there was total darkness inside, as Sunlight could not reach there. Every day, the Sun would rise and knock at its entrance, but, there was no response; therefore, Sun’s rays could never penetrate therein. The poor cave was lying in darkness; it was not at all aware of light. One day, the Sun called out very loudly. Though it is not the habit of Sun to give such a loud call, it did so, out of compassion, because the cave was lying in total darkness for ages. Sun said – ‘you mad! Get out and look at the light outside; flowers are blossoming, birds are tweeting, and there is a maze of light rays; I am standing at your doorstep, and knocking at your door, repeatedly. Come out.’ The cave said – ‘I do not believe. When I knocked at your door, you said that you did not believe.’ The cave did not believe the call. However, it decided to take a quick look. Who knows, who is deceiving whom? Might be, someone has come to loot. Though the cave had nothing, it had fear of being looted. The Sun was knocking daily. One day, the cave had to come out. It did not believe the Sun or the flowers, because, it had never experienced these. How to believe things, about which one has no inkling (AbhAs); how to recognise (pratyabhijnA) them? We like only those things, which we have tasted – experienced. However, the cave thought – ‘let me take a quick look’. It came out with fear, and hesitation.

When I see you getting into sanyas, it reminds me of the cave – coming out with fear and hesitation. You come such that, if there is even a little problem, you would slip away. You take steps very carefully; you keep options open for going back; you make arrangements for going back, in order to obviate any deception.

Similarly, the cave also came out, with fear and hesitation. When it came out, it was astonished, and started weeping, beating its chest; it said – ‘I have spent many lives in this darkness. Why did you not come earlier? Why did you not call me earlier?’ The cave is making the Sun responsible for not calling earlier. The Sun said – ‘just forget whatever happened thus far; past is past. Even now, there is a lot to do; you have time till eternity; you live happily. Come out now.’ The cave said – ‘I shall come; but, why don’t you come inside me? As I have not known illumination, you also have not known darkness.’ The Sun accepted its invitation, and it entered into the cave. The cave became wonder-struck. There was no darkness at all. The cave said – ‘what happened? How is it that there is no darkness now? It was there for ages, through many lives. Where did it go?’ When the Sun took leave, again it was darkness. The cave again invited the Sun. The Sun said – ‘you are mad. You cannot make me confront darkness, because, wherever I am, darkness is not there. The moment I come, darkness vanishes. Darkness just does not exist – it is just my absence (abhAva). My presence (existence) (bhAva) and my absence cannot go together. Darkness is my not being present (anupasthiti). Therefore, my presence and absence cannot go together. Whenever I come, there will be no darkness.’

Desires (vAsanA) are just lack (absence) of knowledge. If knowledge comes, desires go away. Till there is no knowledge, desires will be there. Do not run away from desires. That is why I say – ‘do not run away; wake up. Awaken him, who is asleep inside. Do not worry about the mind. Mind’s presence cannot destroy (khaNDit) anything. Do not become a refugee; become a winner; awaken yourself.’ But, man keeps going, as if in sleep. Man remains asleep till death - even when death comes.

I have heard – Mulla Nasruddin became very old; he had become bald, and was searching for some medicine, so that hair can grow again. Through the blessing of some great person (mahAtmA), and by the use of some herbal medication, with great difficulty, a few strands of hair could grow. So, he went to barber shop for haircutting. The barber was astonished; he asked – ‘Sir, shall I count the hair, or shall a trim them?’ Mulla Nasruddin felt very ashamed; he said – ‘blacken it’. With the growth of just a few strands of hair, he wanted to blacken it. Man is not ready to give up, even till end. Death stands at the door, but, man’s fascination does not wear off. Even while God of death (yama-dEvatA) is knocking at the door, one’s association with God of Lust (kAma-dEvatA) does not cease. Wake up!

There are two types of people in the World; one - those given to lust; they are rotting like worms in drain; the other is, those who escape (run away). Neither those who run away nor those immersed (in lust), reach (the goal). Only the one who awakens, reaches (the goal). One who awakens, reaches (the goal) wherever he is. The steps (stairs) (ladder) of awakening gets connected to paramAtmA, from wherever you are.

What difference would it make, if you suppress anger (krOdha) by covering it (anger) with (false) smile or by wearing a mask of happiness (joy) (khuSI)? Anger is boiling, burning inside you. Even if you take vow of celibacy (brahmacarya), a blinding storm (AndhI) of desire is blowing inside. If you exercise more and more external restraint (samyam), troubles (complications) (jhanjhaT) also increase that much. No one becomes free of troubles through restraint; such cheap methods do not work; all these tricks (tarkIb) are of no use, though they may seem easy (sugam). Compulsion seems to be easy for man, because, man is very violent (himsak). You have committed violence on others; but the day you develop ambition to change yourself, you commit violence unto yourself also – that is what called ‘mind control’ (citta-nirOdha). Nothing happens through such violence.

I have heard – during a rainy night, while crossing railway line, a person just escaped from accident. He, angrily, filed a case against the Railways. The signal-man said in his statement, as a witness – ‘I waved the (signal) lamp a lot.’ After winning the case, when the signal-man came out, the station-master patted him on the back, and said – ‘congratulations! I was wondering whether you would get trapped in the cross-examination by the advocate, but, you stood firm. You stuck to your statement about waving the lamp.’ The signal-man said – ‘no Sir. There was no question of my getting frightened. But, if the advocate had asked whether the lamp was lighted or not, it would have become difficult for me to answer.’

Nothing is going to happen, if one keeps waving lamp without lighting it. Restraint (nirOdh) is like waving an unlit lamp; there is nothing (no flame) inside. One should wave lamp, lit with wisdom; just illumination (light) (prakASa) is enough. Revolution takes place, with illumination; illumination does not come, through restraint. Understand this fact. If you get hold of life, from opposite (ulTI) direction, you would continue to miss it (life). But, there is reason for holding from opposite direction. Whenever we observe a great festivity (mahA-parva) of restraint (samyama) happening, in someone’s life, we commit mistake (bhUl). Our argument (tark) is faulty; our calculation (gaNit) is wrong.

We have seen Mahavir; he is endowed with great peace (SAnti) – supreme (parama) peace. Side by side, we also see, that there is a great restraint (samyam) in his life. Therefore, we think that, by practising restraint, we could get peace. We are in distress (aSAnta), and we want peace; we search for means to attain peace. We observe Mahavir, being peaceful, and also restrained. We are not concerned with restraint; we just want peace. Therefore, it is clear, that we do not have peace or restraint in life. In the life of Mahavir, there is peace and restraint. Therefore, we conclude that, peace happens through restraint. In fact, the opposite is true. First peace happens, and then, restraint follows. Peace is the cause, and restraint is the result. If we understand that peace is the result, and restraint is the cause, we are mistaken. There is a reason for our mistake. Restraint is noticeable from outside, and we get hold of it. Mahavir moves consciously (hoS-pUrvak); he sits consciously; during sleep, he does not even change position (karvaT), in order to prevent danger to any insect lying behind. But, we do things through intellect (bOdh-pUrvak). We observe that Mahavir does not change position; but we do not see his inner wisdom. Only the exterior is noticed by us. Throughout night, Mahavir does not change position; therefore, you also remain lying, without changing position. By not changing position, you get only trouble; nothing else happens. You carry out all sorts of practices, not to change position. Nothing happens, because of that. If you practise daily, you could lie without changing position. This is not any great achievement. Does wisdom arise by not changing position? You are waving lamp without lighting it. In the life of Mahavir, wisdom happened first. It is because of attaining wisdom, he does not change position. Because of attaining wisdom, he does not take food in the night. You also do not take food in the night; but you do not attain wisdom. Jains are very restrained in taking food, during night; what kind of wisdom has been attained by that?

In order to reach inside, you are catching from outside, and considering things from outside. But, it is the other way round; things happen inside first, and then it happens outside. Outside is secondary (gauNa), and inside is primary (pramukh); it happens first at the centre (core) (kEndra), and then it happens at the perimeter (paridhi). The illumination which you see around the lamp, happens after the lamp has been lit – the flame (jyOti) happens first, then it (illumination) spreads all around. The change happens first in the interior (mind-intellect-ego complex) (antaHkaraNa), and then, behaviour (AcaraNa) changes. But we notice behaviour; the interior of Mahavir is hidden inside. That (interior) can be known only by Mahavir or by those who are like Mahavir. We are not able to see the flame of the interior lantern; we see only the illumination outside. That (which is seen outside) is the behaviour, restraint, observances (niyam), fasting (vrata); we get hold of these things; and there, we go wrong.

The revolution happens from inside to outside, and not from outside to inside. You should understand the cause (kAraNa) and effect (kArya) correctly. It should not happen that you understand the effect to be cause, and cause to be effect. If you do so, you would be wandering throughout the life; you will never be able to reach the proper place (destination).

‘Those who have become afraid (bhaya), by looking at the tiger (bAgh) like sense objects (vishaya rUpI), quickly (SIghra) seek refuge (SaraNa) of mountain cave (guFA), for achieving mental control (citta nirOdha) and concentration (EkAgratA).’ (They enter mountain cave) in order to control the mind, to suppress (dabA) the mind, to bind (tie up) the mind, to bring order (systematise) (vyavasthA) (to) the mind, to shackle the mind, to imprison the mind. But, nothing happens with these. Even if the mind is tied up (bound), you do not become free (mukta). Bear in mind - if the mind becomes bound, you also become bound. Those whom you call ascetic (sanyAsI) are more in bondage than you. Just open your eyes and see the Jain monks. They are more in bondage than you. You, at least, have some freedom (independence) (svatantratA); they do not have any. It should be the other way around – an ascetic should be totally free. Freedom should be the flavour of an ascetic, it should be his definition (paribhAshA). What else, than supreme freedom, could be his definition? But, are your so called saints (sAdhu) and monks (muni) free? They are more under the control of others (para-tantra). (Translator’s note – here, Acharya makes a statement – ‘tumhArE hAth mE para-trantra hai’. It means that ‘you have the control of others’. It is not clear, whether Acharya means that ‘ordinary people have control over (Jain) monks’.)

Jain monks send me message that they want to come to meet me; but followers (listeners) (devotees) (SrAvak) do not allow them. They (monks) say – ‘devotees are not allowing us; what to do?’ This is the limit! Devotees are not allowing the monks to come! Then, who has become slave (gulAm), and who is the master (mAlik)? It could be understood, if devotees follow monks; but, (in fact) monks are following the devotees; they are afraid of them, because they (monks) are dependent on the devotees for their day-to-day survival, their regard and respect (mAn-sammAn), their position and status (pada-pratishThA). If there is even a little slip, those who were, till then, falling at their (monks) feet, would get hold of them by neck. Followers (anuyAyI) keep watching, whether monks and saints (whom they regard), are following the prescribed system (vyavasthA), and whether there is any slip up in adoption of rules of conduct; they keep enquiring from all angles. Followers have become a prison (for the monks); and they (monks) control (nirOdha) their minds (citta); therefore, they have double trouble. By binding the mind, they have bound themselves. They (monks) do not know, as yet, that there is some existence (hOnA), even beyond the mind; they have not yet known about the Self (AtmA). The moment the Self is known, there is no need for binding (controlling) the mind; it (mind) becomes a retinue (anugata). Consequent on the wondrous experience (anubhava) of Self, the mind bows down. This forcible (jabardast) bowing (bending) (jhukAv) is of no avail.

Poem of Acharya –

यह सारा जिस्म झुक कर बोझ से दोहरा हुआ होगा

मैं सजदे में नहीं था, आपको धोखा हुआ होगा

(Rough Translation – This whole body might have bent double due to weight; I was not prostrating in prayer (sajdA) – you might be mistaken.)

If someone bends double, because of pain, you might (mis)understand that he is praying (namAz), or worshipping (pUjA). Look, carefully, at those who bend down (prostrate) in prayer (prArthanA); most of them are bent so, due to burden (bOjh) of grief, and not in prayer. There is not even a little pulsation (throb) (sphuraNa), not even a little fragrance (gandha) of prayer in them. They are bending down, due to grief and pain; they are bending down trembling with fear. This is not the experience (perception) (anubhUti) of bliss (Ananda). This is not a blissful surrender (samarpaNa); it is not the head that has bent down in amazement (ahO-bhAva). Look carefully – only the body is bent; the mind is still stiff (akaDA). Until there is awakening (jAgaraNa) of the Self, nothing happens, by bending (controlling) the mind forcibly. This is the formula (Sutra) for that awakening.

nirvAsanaM hariM dRshTvA tUshNIM vishayadantinaH |

palAyantE na SaktAstE sEvantE kRtacATavaH || 18 : 46 || 222 ||

This needs to be grasped. Ashtavakra says – ‘elephantine sense objects’, because, they seem to be quite huge, but, indeed, they are not. A fox (lOMDI) set out, early in the morning, from its cave. The Sun was rising then, and a huge shadow (of the fox) had formed. Looking at the shadow, the fox, naturally, thought that it would seek out a camel for its breakfast. As it had seen its own shadow, it thought, nothing less than a camel would do. It started out in search of a camel. The search was long, and it could not find any camel; it had already become noon. How can a fox search a camel? Even if it finds one, what will it do with it? As the time for breakfast has already passed, it became worried. As it looked down, it found its shadow had shrunk and become very small, and it was almost underneath its body. Then, it thought that, even if it finds an ant, it would be sufficient.

These shadows, formed by your desires (vAsanA), are very big (huge) – as huge as an elephant. You are intent on fulfilling them – you are searching for a camel. One day, you would find, while the time had passed, you did not even have breakfast, nor you got the camel. Then, if you see below, carefully, you would find that there is, almost, no shadow. Desire is just a misconception (bhulAvA); it is a race that keeps you on the run. If you stop, and look carefully, it peters out (tham), as if it has dispersed (visarjit).

‘Seeing the desire-less (nirvAsana) lion (purusha-simha), the elephantine (hAthI) sense objects (vishaya), either run away quietly or, being incapable (of running away), remain in his (lion’s) service (sEva) like servants (cATukAr).’ This is what I meant, when I said, that desires – the mind - become a retinue (anugata). All that is needed is that, you should just awaken. Then, there is no need to get hold (kabjA) of the mind; the mind bends down (bows down) (jhuk), by itself. Mind says – ‘as you say (hukum)! As you command! What shall I bring? Whatever you say!’ Mind goes along with you – as the master pleases.

You might have observed – children in the class create ruckus, jumping around; but, the moment teacher comes in, there is a total silence; books are open, and children start reading the books, as if nothing happened. Just a moment before, there was ruckus; all that has ceased, because the teacher has come in. Similarly, it also happens (with the mind). The servants are talking nonsense (bakvAs), and creating a ruckus. But, the moment, the master comes in, all the nonsense stops. It happens similarly, inside also. Now, the mind is the master; it is sitting on the throne, because, the one who should be sitting there, is in a state of oblivion (bEhOS). One, to whom the throne belongs, has not claimed it. Therefore, the servants are sitting on the throne, and there is a huge brawl (kalaha); the servants are pulling at each other, in order to sit at the throne. Mind has thousands of desires. All those desires say – ‘let me sit on the throne’. The moment the master comes in, they vacate the throne, and stand with folded hands, and start serving like a retinue.

palAyantE na SaktAstE sEvantE kRtacATavaH | - These shadows, either they scoot, or engage themselves in the service. The real issue is – ‘desire-less lion’. What is to be done? How to create this desire-less lion? How to awaken this lion, which is asleep? How to make it roar? How to generate the lion-roar? It cannot happen by running away, because, the one who runs away, has conceded that he is weak (kamjOr). One who concedes that he is weak, would remain weak. You are what your belief is; it becomes your life. You become, what you believe. Buddha said – ‘believe, after deliberation (sOc-vicAr), because, you become whatever you believe.’

Old Bible says – ‘As a man thinketh, so he becomes’ (Proverb 23.7). Therefore, believe after due deliberation. That is why, I say – ‘do not run away, because, in running away, there is the belief – ‘I am weak, and I cannot fight.’ (Man feels that) – ‘I can win (get) wealth, position, body; but, this World is huge, massive (virAT); this maze is very strong, and I am very weak’. That is why, man runs away. The moment you run away, you have believed that you are weak. If you believe that you are weak, you become weak, and your notion (dhAraNA) would become your life. Then, you would not be able to forgive yourself, sitting in the caves, because, it will always keep pinching, that you ran away; you will keep regretting that you did not get (enjoy) life; it will keep pinching you, that you are afraid, you are a coward, you did not have enough courage. No, fight (it out); do not be afraid; this World is smaller than you, and this mind is your servant; these desires (vAsanA) are not as huge as you think – they (desires) are just the morning shadow of the fox; by the time it is noon, the shadow would shrink; by noon – by the time maturity (prauDhtA) comes – the shadow becomes small, and gets merged (vilIn) (in you).

How this lion could awaken? Firstly, accept (recognise) (svIkAr) the lion-hood (simhatva) of the Self, hidden inside. Make a declaration of it – ‘I am the master (mAlik)’. Just try making this declaration, that you are the master. Start to live the life like that – as a master. The mind would again pull you, due to old habits. Tell the mind that you are the master. Do not fight with the mind, because, that would mean that you are not the master.

Once, a donkey challenged a lion, to contend with it. The lion quietly slipped away. A fox was watching, from hiding. It said to the lion – ‘what is the matter? A donkey is challenging you, and you go away quietly?’ The lion said – ‘accepting the challenge of a donkey would mean, that I am also a donkey. It is a donkey, no doubt; it is clear from the challenge. Whom is it challenging? Has it become insane? He is inviting death. Secondly, if I accept the challenge, that would amount to demeaning myself; it would mean that I am also of the same status (like a donkey). I shall surely win; there is no problem in that. It would be wiped out (saFAyA) in one slap. Even if I win, what kind of appreciation would I get? Onlookers would say – ‘after all he fought a donkey and won’. Perchance, if the donkey wins, I shall be defamed for all time. That is why I am going away, slipping quietly. This challenge is not worth accepting.’

It is necessary to remember that you are a lion. The mind would pull you, it would challenge you. If you have made declaration, that you are the master, then, tell the mind – ‘you keep challenging, but I shall not accept it; I shall neither fight with you, nor concede; you keep shouting. Dogs keep barking, and the elephant passes by; you keep shouting.’ If you allow the mind to keep shouting, you would be surprised that, slowly, its (minds) throat would dry up, and it would stop shouting. And, when the mind stops shouting, that very day, you have entered into your inner cave. No external cave would be of any avail. There is no meaning in seeking refuge outside. Mahavir said – ‘become shelter-less (without refuge) (aSaraNa)’. Do not take refuge outside. If you are without refuge, you get the refuge (shelter) of Self (Atma SaraNa).

na muktikArikAM dhattE niHSankO yuktamAnasaH |

paSyan SruNvan spRSan jighrannaSnannAstE yathAsukham || 18 : 47 || 223 ||

‘A person having no doubts (SankA-rahit) and mind identified with the Self (yukta-man), does not willingly resort to Yoga practices, like restraint and regulations (yama-niyama); he remains happy even while seeing, hearing, touching, smelling, and eating.’

Pay attention to this Sutra. Person having no doubts – who has no doubt of himself being a lion, who has no doubt of being identified with Self, who has relished, even a little, the inner World, who is awakened, even a little, in his discrimination (vivEka), in meditation (dhyAna), and in total absorption (samAdhi) - niHSankO yuktamAnasaH – and whose mind is identified (yukta) with Self.

Two things are to be understood. One – we have doubt about ourselves. No matter how much one might affirm – ‘I am the Self (AtmA) and I have no death’ – he does not have confidence (bharOsA) in it. We affirm, and we also want to believe so, but we do not get confidence. We want to be sure, because we are afraid of death. We believe that the Self is immortal (amara), because we fear death. When we read in any scripture that ‘Self is immortal’, we have courage, that it should be so. But we are not without doubt.

I was in a neighbourhood for a long time. In one house, someone’s wife died. There, I saw, someone else consoling the husband – ‘why are you weeping? Why are you afraid? The Self (AtmA) is immortal’. I was highly impressed, that this person should be knowledgeable (jAnkAr). Incidentally, after three, four months, his (the person who was consoling) wife died. I went to his house eagerly, thinking that this person would be unperturbed (prasanna) – might be playing music (khanjDI) (sort of hand-drum) - and bidding farewell to his dead wife. But, he was indeed weeping. I asked him – ‘what happened? When someone else’s wife died, you were consoling him, that Self is immortal.’ He wiped his tears, and said – ‘these are just consolations; one knows the reality only when his wife dies.’ I was sitting. After some time, the other person – whose wife had died some time back – came, and started consoling – ‘why are you weeping? The Self is immortal.’

Thus happens give and take (lEn-dEn) – mutual comforting (sAntvanA). You console me, and I console you. Neither of us know. People just believe. But, believing does not mean, having no doubt. We believe that, which we want to believe. Take note of the difference. In this country, the doctrine (siddhAnta) of Self being immortal, is prevalent since eternity (sanAtana). It is difficult to find a more cowardly country than this. It is very amazing; it should not be so, because, a country which believes in the immortality of Self, should not be cowardly. But, people from the West, who do not believe the immortality of the Self, came and ruled over us. They (Westerners) believe that if one dies, that is the end; nothing remains. They ruled over us – believers of the (immortality of) Self (AtmavAdI). The believers in Self were hiding in their houses, reading their Upanishads, that Self is immortal. If Self is immortal, then, what is the fear? For one who knows, undoubtedly, that the Self is immortal, all his fears are dissolved (nirasan); he has no fear. Why should he fear, even if death comes? Such a person cannot be subjugated (para-tantra). A country which knows that the Self is immortal, could never be subjugated. But, the matter is different. We believe that the Self is immortal; that is why we are cowards. We do not have, even this much courage, to say – ‘I do not know’. As far one can perceive, it seems that, if man dies, it is the end. We do not have even this much of courage to concede, that we all shall die, and be finished; we want to escape. Immortality of Self has become a refuge for us. We say – ‘no, the body would die, mind would die, but I would remain.’ Somehow or other, we save ourselves. But this is not the state of doubtlessness. Therefore, it has no effect (result) in our lives.

Firstly – you should become doubtless (SankhA-rahit) (niHSankO) – this should be your experience; nothing will happen by learning (sikhAvan) from Upanishads. No matter whether it is reiterated a million times by Krishna or Mahavir, it would be of no avail. What would happen, even if Buddha tells, unless the Buddha, inside you, awakens and becomes a witness? It would be of no avail, till you can say – ‘‘that’ which is inside me, is eternal (SAsvat) - this is my experience; I say so based on my experience, my conviction (pratIti), my direct perception (sAkshAt).’

Then, you would also find, you are not, that which is eternal – you are just ego (ahamkAr). You are bound to die, come to end; you cannot survive. Your body, mind would come to end. Beyond these two, someone is hidden inside you, whom you have not so far identified (pahcAn); only he would survive. He is completely something else (anyathA), something different. You have not got even a glimpse of that; you have not even dreamt of that. How would you become doubtless? How is this state of doubtlessness? It should not be so difficult, because, if knowing, that which is inside, is so difficult, then, knowing what else would be easy? You have not, probably, adopted methods to go inside; probably, you do not sit even for an hour; you do not allow the waves of mind to quieten, even for an hour; you keep burning the fire of mind – you keep adding fuel to it; you keep the wheel (cAk) of mind running, revolving; you never give it (wheel of mind) an opportunity to stop, so that you can identify the pin (axle) (kIl) on which the wheel rotates – that (pin) does not rotate (move).

In Hindustan, there is a wonderful name; it is said – ‘that which moves is cart (gADI)’. (Translator’s note – Acharya derives the word ‘gADI’ – meaning cart – from the root ‘gaDI’ – meaning that which is fixed, anchored. Accordingly, he adopts the meaning of the word ‘gADI’ as ‘that which is fixed’.) gADI means that which is fixed (gaDI). Then, how come, that which moves is fixed? That which is fixed, does not move; therefore, the name is wrong. Yet, it is called – that which is fixed is the cart. In a cart, the wheel (cAk) is not important (aslI). In a cart, the important thing is the pin (axle) (kIl), which is fixed. While the wheel moves, the axle does not move. The wheel could have moved a thousand miles, but axle remains where it was - as it is. Because of that axle, we call it cart – not because of wheel; the wheel is ancillary (gauNa). It is called so – cart – because of the axle. The real thing is the axle; the wheel rotates on that; the axle is the centre, and the wheel is the perimeter (paridhi).

Inside you also, there is an axle, on which the wheel of life rotates (revolves) – the life-wheel (cycle) (jIvan-cakra) moves. There are many spokes (ArE) to the wheel – they (spokes) are your desires (impressions) (vAsanA). But, hidden behind everything, there is an axle, which is stationery (unmoving) (acal); it never moves, never shakes – and that is your Self (Atma).

Sometimes, sit down, a little. Spare some time for yourself also; do not fritter away (gavA) all the time for others. Some time is spent towards (earning) wealth, some time, towards profession, and some time, for wife and children; it makes no difference. Save, at least, some time for yourself also; out of twenty-four hours, spare, at least, an hour for yourself. During that one hour, do just one thing – close your eyes and let the wheel (of mind) stop; do not give support to it (mind), because it moves with your support; it moves, if you provide fuel to it. Withdraw your hands (support); then, probably, it might keep moving for some time, through momentum; then, it will halt. Sit like that, for an hour in a day, for at least three or four months. Do not be in a hurry; have courage (dhairya). After sitting like that for a year or six months, you would, suddenly, find that the wheel halts (stops) by itself. Period of a year or six months is just nothing, in this infinite journey; it is not even equivalent of one moment. After that, you would find that the wheel halts, and the axle is identified (recognised). That very day, you become doubtless. That day, you have known, that which is worthy of knowing, you have identified, that which is worthy of identifying. After that, you might keep moving the wheel, as much as you want; now, the axle cannot be forgotten. You would come to know the axle, even when the wheel is spinning. Now, you could keep doing anything, but the axle could not be forgotten; you would remember it (axle) even while the wheel is spinning. Now, you know that the axle is unmoving. You, then, become doubtless, having identified yourself with the Self.

With the experience of the axle, you develop unity (samyuktatA), union (yOga), integration. One who has not seen his axle is just a crowd – one mind says something, another mind tells something else, yet another says still something else. Mahavir has used a special word for that condition – bahu-cittavAn – multi-minded. Modern psychologists use the word – poly-psychic. The correct translation of this word (poly-psychic) is bahu-cittavAn (multi-minded), which Mahavir used 2500 years ago. Until you see your axle, until you see ‘that one’ inside you, you would remain entangled (ulajh) with many. Minds are many, but Self is one. Only by knowing that ‘one’, man becomes integrated (samyukta).

na muktikArikAM dhattE niHSankO yuktamAnasaH | - ‘Such an integrated minded person, remains without doubt; he does not, willingly, resort to Yoga practices, like restraint and regulations (yama-niyama), as a means to liberation (mukti-kArI).’ Bear in mind, you will find restraint and regulations (yama-niyama) in the life of such a person (having integrated mind), but there will be no urge (Agraha) (for adopting those means). He will not make efforts for that; he will not undertake any practices; these will be found in his life, naturally (sahaja) – without any kind of compulsion or insistence. Understand thus – when a person, with normal eyesight, wants to come out of the room, gets out through the door; he does not make any resolve that – ‘today I shall go out of the room, through the door, and make no effort to get through the wall’. Does anyone resolve like that? People go through the door, quietly. But, a blind man, when he gets up, he decides that he would go through the door, and does so. He asks as to where the door is. Even after asking, he gropes (TaTol) with his stick, as to where the door is, because, he is afraid that he might hit the wall.

A blind person, makes deliberate attempt to get out, through the door. But, person with sight, just gets out quietly, through the door; he does not even worry, as to where the door is. Why would, one with eyesight, think (worry) about it? Only a blind has to think (worry). Someone is sitting, and says – ‘I am thinking about the God’. Is God anything to think about? God is to be beheld (dEkh). That is why, we call our journey towards God as ‘beholding’ (darSan) – not thought (vicAr). In the West, the word ‘philosophy’ is used for ‘darSan’ (beholding). It is not an appropriate word for ‘darSan’. We should not call Indian ‘darSan’ as ‘philosophy’, because, philosophy means – ‘deliberation (sOc-vicAr), comtemplation (citan-manana)’. darSan means ‘beholding’; it means – ‘opening eyes, coming face to face, knowing the seer’. Till one beholds the God, there is deliberation. Till there is deliberation, there are doubts and wrong notions (kuSankA). Till doubt and wrong notions are there, you are just a crowd only – you are multi-minded (bahu-cittavAn) – you are not integrated (samyukta).

‘......does not willingly (Agraha) accept (grahaNa) Yoga practices like restraint and regulations (yama-niyama)’. He does not at all accept (grahaNa) these; there is no question of willingness (Agraha). ‘....he remains happy even while seeing, hearing, touching, smelling, and eating.’ He undertakes all such small activities (seeing etc.) of life with ease. While seeing, he sees; while hearing, he hears.

See what Zen Fakir say. Someone asked Bokoju – ‘what is your practice (exercise) (sAdhanA)’. He said – ‘when I feel hungry, I take food; when I feel sleepy, I go to sleep.’ That person said – ‘is it some exercise? This, we also do; everyone does – when feeling hungry, they eat food, and when feeling sleepy, they go to sleep’. Bokoju said – ‘no; only some rare (viralA) person does so.’ When you take food, simultaneously, you do thousands of other jobs – while eating, you are mentally running the shop, busy in the market, bribing someone - all mentally; you have thousands of other thoughts, while taking food. You are taking food, mechanically (yantravat), and, inside, the mind is busy, making thousands of plans. When you sleep, do you indeed sleep? You have dreams – such a great rush goes on inside. You are not inside your house (yourself). While you keep running throughout the day, you do the same during night also. Your mind always remains mobile. Bokoju said – ‘when I eat food, I just have food; I take food when I feel hungry’. But, you take food, even when you are not hungry. When it is time for food, you take it; you take food, when it is scheduled; food has no relation with your hunger, but related to your system (schedule). Sometimes, even when you are feeling hungry, you do not take food, because you are undertaking fast. You do not listen to the nature (prakRti). Sometimes, you consume food, even when it is not needed, and you do not take food, when it is needed. You are very strange. Sometimes you say – ‘purification season (paryUshaN) has come; and I shall keep fast’. Even when you are feeling hungry, you do not take food; sometimes, even when you are not hungry, you take food; you do not listen, even when the stomach is full. You do not listen to the pleadings of your stomach, when it is in pain, due to over-consumption.

I have heard about priest (paNDA) of Mathura. He went to someone’s house for food. He consumed so much food, that he had to be taken back, to his home, in a vehicle. When he reached home, his wife told him – ‘doesn’t matter; even your father used to do so; this is nothing new. Now, take this pill.’ Then he (Panda) said – ‘if I had this much scope for taking a pill, I would have consumed one more laddu; where is the space?’ He did not have space, in the stomach, even for a pill! (Translator’s note – Acharya describes another incident - a person taking two pudis (fried rotis) in one morsel. This has been omitted in order to avoid repetition.) Bokoju says – ‘when I feel hungry, I take food; but, I take only food. When I feel sleepy, I go to sleep; but, I just sleep.’ This is the meaning of this Sutra. This Sutra is wonderful.

paSyan SruNvan spRSan jighrannaSnannAstE yathAsukham | - ‘....he remains happy even while seeing, hearing, touching, smelling, and eating.’ There is no suppression (daman), no compulsion (jabardastI), no self-mortification (Atma-himsA), no harshness (kaThOr), no penance (tapa-tapaScaryA) in his life; neither there is any enjoyment (bhOg) nor any Yoga in his life. There is total simplicity in his life. Even while performing all these actions (seeing etc.), he remains happy; he does not wobble from his axle (kIl), while the wheel keeps moving; he is steady in (on) his axle; he is abiding in himself. Also remember that all his actions are done with full consciousness (bOdha); when he sees, he does not see in oblivion, but consciously. Understand the difference. One who runs away (bhagODA) says – ‘do not look at woman’; but a wise says – ‘look (at her) consciously.’

There is a mention in the life of Buddha – a mendicant (bhikshu) was going on a journey (yAtrA). He said to Buddha – ‘Lord, please tell me, if there are any instructions (nirdESa), because, I shall be away from months, and I cannot ask you (my doubts).’ Buddha told him – ‘do one thing; if you see any woman on the way, do not look at her; lower your eyes and pass by.’ That mendicant said – ‘as you say.’ But, another disciple of Buddha – Ananda – was sitting there. Ananda was very gracious towards mankind, because he had asked many such questions at odd times. He said – ‘Lord, sometime, it might so happen that one has to see; because, one can come to know whether it is a woman or not, only after looking at her. If you lower your eyes, how would you come to know, whether she is a woman or not; therefore, he has already seen her. You ask him to lower his eyes; but, he has already seen her. Then what to do?’ Buddha said – ‘then, if you have already seen her, do not touch her.’ Ananda said – ‘sometime, it might so happen that one has to touch; suppose, that woman falls down on the road, and if there is no one else to help her; then shall we not lift her? You talk of grace. What kind of grace would that be?’ Then, Buddha said – ‘ok, if such a situation arises, touch her, but then, be conscious. The real issue is ‘being conscious’; this mendicant is a little weak; therefore, I told him not to look. If it is someone more courageous, I would not have told him even that. If it is someone still more courageous, I would not have told him, not to touch. If it is someone still more courageous, I would not have given him any instructions, at all. But, one thing – be conscious.’

Once, it so happened that, before commencement of monsoon season, a mendicant was passing through a road. A prostitute (vESyA) requested him to come and stay with her for the duration of monsoon. She also confided that she is a prostitute. The mendicant said – ‘I will ask for permission of my his preceptor (Buddha). If he gives permission, I shall stay.’ He went and stood in the assembly, and asked Buddha – ‘I saw a prostitute, on the way; she asked me to stay in her house, for the duration of monsoon. Do I have your permission?’ There was a huge ruckus; all other mendicants became very angry. This had been the desire of many of the mendicants; some of them, were very eager for some such happening. They said – ‘this is wrong. You always say that we should not look at woman, not to touch. But, now you are giving permission to stay in the house of a prostitute?’ Buddha said – ‘if this mendicant stays in the house of a prostitute, it is she who should be afraid; there is no reason for this mendicant to be afraid. In any case, that can be decided after four months. Now, you go and stay.’

That mendicant went and stayed there. Every day, other mendicants would bring news; they had assumed that something is going wrong – ‘it is heard that the prostitute dances even till 2 am, and he (mendicant) keeps watching; it is heard that even his food habits have become haywire (astavyasta); it is heard that both of them sleep in the same room.’ When Buddha daily hears such news, he would just smile. He said – ‘we shall see after four months.’ After four months, the mendicant came, and behind him, the prostitute also came. Immediately, she fell at the feet of Buddha; she said – ‘please initiate me (dIkshA) also. By sending this mendicant to my house, you have shown me the path of liberation (mukti). I adopted all possible methods to wean him away, but he is very strange. When I told him to watch my dance, he did not refuse. I was thinking that he would say – ‘I am a sanyasi; you want me to watch dance?’ He never said so. If I say something to him, he just kept quiet. There is such a burning flame inside him, that, being by his side, I did not even remember that I am a prostitute. In his presence, I start flying high in some sky. I wanted to bring him down; I could not; but he lifted me up. By sending this mendicant to my house, you have shown much grace towards me. Please initiate me also, that is all. This World has come to end (for me). My life would become purposeless, if I also do not get the same kind of wakefulness as is in him. This lamp should burn inside me also.’ Buddha said to his disciples – ‘now, what do you say? You were bringing news daily. I told you to have patience. I have trust in this mendicant. He has awakened, and he can remain awake. The real issue is ‘awakening’ (jAgaraNa). Awakening is very deep, and it is final also.’

Ashtavakra says –

na muktikArikAM dhattE niHSankO yuktamAnasaH |

paSyan SruNvan spRSan jighrannaSnannAstE yathAsukham ||

See, hear, eat, drink, and be in this World, awakened, and happy. Do not run away, do not renounce; just awaken. Supreme (parama) accomplishment (siddhi) results through awakening. If you run away, your imaginations would pursue you. If you become awakened, imaginations do not survive.

Poem of Acharya –

तुमको निहारता हूं सुबह से ऋतंभरा

अब शाम हो रही है मगर मन नहीं भरा

या धूप में अठखेलियां हर रोज करती है

एक छाया सीढ़ियां चढ़ती—उतरती है

मैं तुम्हें छूकर जरा—सा छेड़ देता हूं

और गीली पाँखुरी से ओस झरती है

तुम कहीं पर झील हो, मैं एक नौका हूं

इस तरह की कल्पना मन में उभरती है

(Rough Translation – I am beholding you since morning, Ritambhara! Now, it is getting evening, but mind is not satiated; maybe Sunlight is playing hide and seek; a shadow is going up and down the stairs; I just touch and tease you a little; dew drops are dripping from wet leaves; somewhere, you are a lake, and I am a boat; such imaginations keep arising in the mind.)

Even if you go far away, it would not make any difference; ever fresh imaginations would keep arising in the mind – ‘I am beholding you since morning, Ritambhara’ (a fictional name). Even while sitting far away, in the mountains, you would continue to behold her, leaving whom, you ran away. What else would you do? She, whom you deserted, (her memories) would continue to haunt you. Have you heard the stories of Rishis and ascetics? Nymphs (apsarA) torment them. Nymphs come from where? There are no nymphs – they are just imaginations of Rishis and ascetics who ran away (from the society). No one is tormenting them. Why should nymphs torment Viswamitra Rishi? They (nymphs) do not have any spare time – they are busy with celestials. Why should they bother about those Rishis, who have become emaciated? Would they have any fancy for such persons? It is understandable if they (nymphs) are afraid of them; but would they be dancing naked in front of them? But, there is a secret in this. These nymphs are the product – shadow - of their imaginations. They ran away from women, and those very women are abiding in their minds.

(When you run away), imaginations would keep arising; you would not be able to escape from them. You would continue to remain bound to them. In fact, running away, becomes a bondage. By running away, a knot is tied, and you convey that you could not win – you have been defeated. You would continue to remain defeated; you would be defeated again and again.

Ashtavakra is not in favour of this (running away); he says -

vastuSravaNamAtrENa SuddhabuddhirnirAkulaH |

naivAcAramanAcAramaudAsyaM vA prapaSyati || 18 : 48 || 224 ||

‘Such a person, whose mind has become tranquil (abiding in one-self) (svastha), having attained pure knowledge (Suddha-buddhi), by mere listening (SravaNa) to the Truth (satya) about the Reality (yathArtha), does not bother about proper or improper conduct (AcAra – anAcAra) or (even) about indifference (udAsIn).’

vastuSravaNamAtrENa SuddhabuddhirnirAkulaH | - Daily, I keep telling this to you. ‘If one’s mind is sharp (prakhar), pure (Suddha) and calm (nirAkula), if no waves are arising (in the mind), then, mere listening (SravaNa mAtrENa) to the Truth, is enough for accomplishment; nothing else is required.’

naivAcAramanAcAramaudAsyaM vA prapaSyati | - One whose mind is calm (svastha), who has attained pure knowledge (Suddha buddhi), by mere listening to the Truth - by mere knock of the Truth - who has become liberated (mukta) by mere experience (samvEdanA) of Truth, there is no obligation (Agraha), no obstinacy (haTh), no Yoga, no restraints (niyam), no fasting (vrata) etc. in his life. One who has become liberated just by knowledge (bOdha) only, there is nothing like proper or improper conduct (AcAra – anAcAra) or not even indifference (udAsIn) in his life. (Translator’s note – The above is a very complicated sentence. I had tried to simplify it.)

Normally, there are three things – proper conduct, improper conduct and indifference. One who is full of improper conduct (anAcAra) is called ‘enjoyer’ (bhOgI). One who is replete with proper conduct (AcAra) is called ‘Yogi’. If a person is above both – proper and improper conduct – he is called ‘indifferent’ (udAsIn). But, there is a fourth state, where one is not even indifferent; it is a very rare (apUrva) state.

Understand this. One who is indulging in improper – inappropriate – conduct, is enjoying (bhOg) that. One who is adhering to proper – appropriate – conduct, is also enjoying that (which is appropriate). Both of them have chosen. One who is of improper conduct (anAcArI), has chosen one half, and left off the other half. One who is given to proper conduct (AcArI), has chosen the other half, and left off the first half. The entire Truth is not in the hands of either of them. Seeing this, one who is indifferent (udAsIn) has abandoned both; therefore, the whole Truth is not in his hands also. Indifference is state of negativity; he has become neutral (taTastha) (seated on the bank of river); he has stopped flowing along with the stream (dhArA).

There is a fourth state (avasthA) – neither proper conduct, nor improper conduct, nor indifference; that person is just alive (jIvan). He decides against both proper and improper conduct. Have you seen – the pious ones (sAdhu) are resolute, so are the impious (asAdhu). The pious says – ‘I shall do only that which is good (Subha)’; the impious says – ‘I don’t care for anyone; I shall do only that which is evil (not good) (aSubha).’

If you go to prison, you would find prisoners eulogising their crimes, because, only criminals are there. Therefore, there is no other scope for satiating one’s ego. Someone says – ‘I murdered two’; another says – ‘what is two? I finished off twenty.’ Someone says – ‘I looted a lakh of rupees’; another says – ‘is it some loot? Such loots are done by our children. I looted a crore rupees.’ I have heard – in a prison, a new prisoner was taken to a cell. Already a person was there in that cell. He asked the new comer – ‘you have been sentenced for how long?’ The new comer said – ‘two years’. The old inmate said – ‘you spread your bed near the door, because you would be getting out soon; I have to stay here for thirty years. You are just a beginner – a fresher (nausikhiyA).’ See the pride (akaD) of the old hand! In the prison, prisoners talk high of their crimes.

It is similar to someone donating one rupee, and boasting of one thousand. One gentleman came to me; his wife was with him. The wife, praising her husband, said – ‘he is very charitable (dAnI). You might have heard about him; he has donated a lakh of rupees, so far’. The husband, pushed her aside, and said – ‘one lakh and ten thousand.’ He is feeling hurt for telling less. What is the matter? Man satiates his ego by declaring about good things also. People satiate their ego, even by declaring about their evil accomplishments. People are stubborn (ziddi) about both good and evil things. Someone is indifferent to both – good and bad. He has become gloomy (udAsi). He says – ‘I have no interest in good or bad.’ He is neutral (taTastha).

But, Ashtavakra says – there is a state of mind (cit-daSA) beyond these three. Indifference is good; but, Existence (astitva) is a celebration (utsava). Indifference to that celebration is an insult (apamAn) to the Lord. Flowers are blossoming, the Sun has risen, birds are singing; in that, you should dance; being indifferent in this celebration is an insult to the Lord, who has bestowed us this Universe (jagat). To be indifferent to the Existence, which has given so many opportunities, is an affront to it (Existence)! It is not proper. We need celebration in life, not indifference. And, we need such a celebration, which is not forced (Agraha). Live every moment without being apathetic (nirAgraha). Do not resolve either for good or bad; be amenable to whatever paramAtmA makes you do; let His will prevail; leave it to His choice. But, whatever is done, it should be with full-consciousness (bOdha). Be willing to do whatever He makes you do. Such kind of supreme willingness is the fourth state (of mind).

yadA yatkartumAyAti tadA tatkurutE RjuH |

SubhaM vApyaSubhaM vApi tasya cEshTA hi bAlavat || 18 : 49 || 225 ||

‘Such a wise person (dhIra purusha), whenever he happens to undertake anything good (Subha) or bad (evil) (aSubha), does so effortlessly (sahajtA), because, his behaviour (vyavahAr) is child-like (bAlavat).’

Take note – good or bad. There is no equal (mukAbalA) for Ashtavakra, and his revolution (krAnti); he is incomparable (atulanIya)! Whether good or bad is to be done, it is the Lord, who makes him do; he does not have any choice (cunAv). This is what Krishna tells Arjuna – ‘if it is the will of Lord, that there should be a war, then you should fight. Who are you to stand in between? You say – ‘war is bad; it is sinful, because there is violence (himsA)’. Who are you come in between? You are just a (an instrumental) cause (nimitta). Those whom you see, standing before you, have already be slain. You are just a cause. Their death has already taken place. I see ahead; they all are dead. It is just a matter of an hour or so; they have already been slain. You are just a cause. It makes no difference, whether arrows are shot from your shoulders – from bow Gandiva - or from some other’s shoulders (bow); they all are dead. Do not think that you are going to kill them. Do not be a doer (kartA).’

‘Who are you, in between, to think about good and bad?’ This is to be understood, because, sometimes, when you do something good, it becomes bad; if you do something bad, it becomes good. There is a four thousand years old Chinese story. A person was suffering from severe headache; he had been suffering from that pain throughout his life. One of his enemies, shot an arrow at him, from hiding; the arrow stuck him at his feet. The arrow was removed, and he survived. Surprisingly, his headache vanished. From his experience, acupuncture treatment was developed in China. From this, it becomes clear that, while his pain was in the head, the real problem was at his feet. The flow of energy (nerve current) (vidyut) had got stuck, at his feet. Because of that, he had headache. Nothing could have been achieved by treating his head. The flow of energy which had got stuck at his feet, got opened, due to piercing of arrow, as a coincidence. Then on, acupuncture was born. Acupuncture is a unique medication. You may have pain in your left hand, and the treatment would be done to your right hand. You may have pain in your head, and your foot toes might be treated. The treatment is nothing more than pricking a pin. Prick of a pin, changes the flow of life energy.

The act of that person, in shooting arrow, was an evil act, but it resulted something good. Good happened, not only in the victim’s life, but for four thousand years, crores of people have benefited from acupuncture. All the credit goes to that person who shot the arrow. But, his intention was bad; he wanted to do evil. Sometimes, when you intend to do something good, it results in bad – when you are doing something good, things go wrong.

Often, it happens so, that a father wants to make his son good (virtuous), and because of that, he (child) becomes evil. Most of your activities are dangerous. It is difficult to get a good father like (Mahatma) Gandhi; but, he spoiled his first son, Haridas; it was Gandhi who spoiled him. Gandhi wanted to become great (mahAtmA); that was fine. But, he wanted to make his son also like that. He imposed things on his son, so much, that he became a rebel; he took revenge, and, in that process, ruined himself. Whatever Gandhi said, he did exactly the opposite of it. He started drinking, frequented prostitutes, and ultimately became a Muslim. Gandhi used say – Hindu and Muslim are one; therefore, he converted to Islam, and became Abdulla Gandhi. Hearing this, Gandhi was shocked. Haridas said – ‘if I had become a Muslim, did I do something wrong? Obviously, all his professions - Hindu and Muslim are one - are false. Then, it was just politics, and not real.’

Gandhi wanted to make his son good. But, no one becomes good (virtuous) by imposing goodness. Often, it happens that child of a good person turns evil, because he (child) is pressurised from all sides, to become good. But, nothing good happens through compulsion; good fructifies through freedom (of choice). Sometimes, when you do good, it results in evil; and sometimes, when evil is done, it results in good. Therefore, there is no assurance in your actions; leave it on paramAtmA. Also, what looks good now, might look bad after sometime, because the Universe is constantly in motion, and, everything keeps changing.

Suppose, you were passing by a water well. Someone had fallen into the well; he was struggling to come out. You saved that person; but, (suppose) he went to the village and murdered someone. Now, are you not responsible for the murder? If you had not saved him, that murder would not have taken place. This is a difficult situation. You saved him out of compassion; but, it paved way for evil. That is why Terapanthi Jains (a Jain sect) say – ‘do not save him. Let him remain in the well. You go by your way. Otherwise, who will be held responsible, if he commits a murder? If someone is thirsty, and even if you have water, do not give him water. Who knows, that fellow might commit dacoity; then, who will be responsible? Be indifferent (udAsIn). You go by your way. He will reap the fruits of his karma; you reap fruits of your karma. Do not create obstacles in the path.’ But, this is very harsh (kaThOr); this would be downfall of humanity (humanitarian values) (Admiyat).

Then, what is the alternative? Ashtavakra’s method is more effective. He says – ‘at any given moment, do whatever the Lord makes you do; do not become the doer; say – ‘I am just the cause’. Do not plan to do or not to do things. Do not have notions of right or wrong. This Universe is so mysterious (rahasya-pUrNa), that it is not possible to say what is right and what is wrong. The story (of Universe) is so long, that whatever looks wrong now, might look right after a moment; and whatever looked right, a moment before, could look wrong now. Nothing can be said with surety. Therefore, you be just a cause in this unfamiliar (strange) (anjAn) grand (virAT) play (lIlA).

yadA yatkartumAyAti tadA tatkurutE RjuH | - ‘Such a wise person (dhIra purusha), whenever he happens to undertake anything good (Subha) or bad (evil) (aSubha), does so effortlessly (sahajtA)...’ He does not create any obstacles; he becomes just a cause. He accepts it. ‘....because, his behaviour is child-like.’ He does things effortlessly (saraltA), straight-forward (Rju), naturally (sahajatA), without labouring (bOjh); he does not have the pride (akaD) that he is doing something good; he does not have any ego of doing something meritorious or sinful; he does not have any regrets (paScAt-tAp). He considers that Lord made him do; so it happened. He does not look back, nor he makes any plans for future. Whatever happens in that moment, it happens.

He is simple like a small child. You might have seen small children; they live that very moment; that is it’s (child’s) beauty. If you become angry with him, he would say – ‘I shall not see your face again; I am unfriendly (kaTTI) with you.’ The next moment, the child is sitting in your lap, and smiling; the whole episode is forgotten. Similarly, he (the wise) does not keep track of good and bad, or love and anger. Whatever happens in that moment, he does that, whole-heartedly. Next moment, the whole thing is forgotten. Every moment, he is transformed, every moment, he is fluid (pravAhmAn), every moment, he is pliable (saritavat). Ashtavakra calls such a person a pious (sAdhu), simple (saral) (Rju).

svAtantryAt sukhamApnOti svAtantryAllabhatE param |

svAtantryAnnirvRtiM gacchEt svAtantryAt paramaM padam || 18 : 50 || 226 ||

Freedom is the basic formula of Ashtavakra; that is his key (kunji). There is a book of (jiddu) Krishnamurthi – ‘The First and Last Freedom’. It can be said that the whole book is elaboration (vyAkhyA) of this one Sutra or the whole book is contained in this Sutra. This Sutra is wonderful.

‘The wise person (dhIra purusha) attains happiness (sukh) through freedom (svatantratA).....’ There is no happiness in dependence on others (parAdhInatA) – whether dependence is imposed by others or self-imposed. Dependence is always misery – it makes no difference, whether one is shackled by others or self-shackled, whether one’s wings are clipped by others or self-clipped. Dependence is misery because one is bound within limits. Happiness is in infinity (limitlessness) (asIm). Therefore, Ashtavakra says – one attains happiness through freedom (independence). There is only one happiness in this Universe (jagat) – that is to be (become) free (independent) of all limits (maryAdA), all boundaries (sImA), all restraints and regulations (yama-niyama), all chantings and penances (japa-tapa), and all practices (sAdhAnA).

But this is only one half of freedom – the negative aspect (nakArAtmak) – becoming free of bondages (bounds) (bandhan). The constructive (vidhAyaka) aspect of freedom is – being free with knowledge, with awakening, being free in the state of witness. If one’s freedom is only negative, then one could be free-willed (spontaneous) (svacchand) from the point of view of unfetteredness (ucchRngkhal). But, till one is constructively free, he cannot become (really) spontaneous, in the sense of Ashtavakra. Therefore, there are two aspects (pahlU) of freedom – things from which one should become free, and things with which (for which) one should become free. If both are combined, then your inner spontaneity (free will) (svacchandatA) would get revealed (prakaTa), your inner song would burst forth, your spring (jharnA) would burst forth (phUT), your lotus would blossom. In this (constructive) freedom, supreme knowledge (jnAna), supreme wisdom (bOdha) arises – knowledge of that Supreme, that Ultimate, that Final, beyond which there remains nothing to know. That knowledge does not come from outside; it is indeed in evidencing the Self (Atma-sAkshAtkAr) (apprehension – manifestation - of Self), where there remains no bondage, where all bondages become dissolved (visarjit), where your inner flame (jyOti) becomes free, and it (flame) gets revealed, where the incidence of supreme knowledge happens. You might call it by any name - supreme liberation (kaivalya) or supreme Truth (satya) or Self (AtmA) or Brahman beyond everything (parAtpara). Supreme is His name. Supreme means - beyond which there is nothing - that extreme (caram) has been reached, that final has arrived, beyond which there is nothing to achieve (attain), nothing to know. Till that supreme is known, life’s race is not over. (Translator’s note – Acharya uses many words which have similar meaning; it is difficult to grasp their real meaning and purpose. Viewers may use their discretion.)

svAtantryAnnirvRtiM gacchEt svAtantryAt paramaM padam | - In freedom alone, individual enters into salvation (nirvANa); in freedom alone, liberation (mukti) of oneself (svayam) is attained; in freedom alone, ego is burnt down (extinguished) – similar to the candle being blown out, when the Sun rises. In freedom alone, one gets established (virAjamAn) in the Supreme state (parama-pada) – he becomes paramAtmA. At this hour only, Al Hillaj Manzur (Muslim Fakir) declared - ‘I am the Truth’ (anal-haq); at this hour only, Jesus declared – ‘I and my Lord (paramAtmA) are one’; at this hour only, upanishads called out – ‘I am Brahman’ (aham brahmAsmi); when Svetaketu said to his son Uddalaka – “That art thou’, ‘You are That’ (tattvamasi), he indicated to this hour only. This is the supreme state (parama pada), wherein individual illuminates (prakASamAna) paramAtmA, hidden inside him, wherein the treasure trove (khazAnA), lying hidden inside oneself, since eternity (ananta) – through life after life - gets disclosed, wherein the inner Koh-i-noor gets revealed, where you do not remain a human – you become the God (vibhu), the Lord (prabhu).

Grasp the meaning of this freedom correctly, because, people think that ‘freedom’ means only negativity; they say – if you stop believing anything, it is freedom. Freedom is not attained with this alone – it is just becoming unfettered. ‘Do not believe anything’ – this is the inevitable step for freedom; but that is not enough. You should proceed ahead – it means attaining the inner effulgence. Leave the light given (shown) by others; because of that (light), problems are created. But, be not content with just extinguishing that light; otherwise, whatever little light was there, that also would be gone. You have not lighted your own lamp, and you have extinguished the light got from outside. Till wisdom (bOdha) arises in you, you will have to hold on to the light got from outside – you have to be guided by that; otherwise, you would go astray totally. Both these things happen together – they are the two sides of the same coin.

Even now, you would find yourself doing that which is truly (vastutaH) good, but, not according to the notions (dhAraNA) of the society (samAj); now you would allow paramAtmA to flow inside you. Often, it so happens that whatever looks bad (evil) at this moment, becomes good in the next moment. Now, you would allow paramAtmA flow from (through) you; you would say – ‘as you wish; you know the end and the beginning; we know neither the beginning nor end; we have only a little glimpse of the story, in between; we cannot take final decision based on that glimpse. You know the final decision. You know wherefrom the coming of consciousness happens, and where it would go. You know everything. In that total context, whatever you make me do, it is auspicious (good), no matter whether it seems inauspicious (evil) at this moment.’

When such a conviction (pratIti) becomes deep (dense) (gahan), and the individual becomes dedicated (surrenders) (samarpit) towards the aggregate (totality) (samashTi), in that moment, a revolution (krAnti) takes place in his life. This foundational (root-level) (AmUl) revolution is called ‘dharma’. Dharma is not in the scriptures (SAstra), it is in flowing along with the music of oneself (svayam). Dharma means ‘nature’ (svabhAva); the system (vyavasthA) of getting this nature is freedom (independence) (svatantratA). Do not bind yourself – open up (khOlO); do not fasten yourself to the railings of the cage; fly away. Yours is open sky – you are the space (AkASa); do not be reconciled with anything less than that. Keep proceeding till your wings are fully spread in the sky – keep proceeding till then; keep going till then.

Buddha told his mendicants – ‘keep going, keep going’ (caraivEti, caraivEti). Keep going till the supreme state (parama-pada) is reached; do not halt till the final destination is reached. Halt for the night, but remember that you have to proceed in the morning. Do not have fascination (mOha) with any halt (paDAv), such that you consider it to be the goal (destination). If you remain free from (of) every halt, if you remain free of every regulation (niyam), one day, the final liberation (mukti) would fructify. Freedom is first and it is last also.

svAtantryAt sukhamApnOti svAtantryAllabhatE param |

svAtantryAnnirvRtiM gacchEt svAtantryAt paramaM padam ||

This much for today.

Ashtavakra Gita (Samhita)

Wednesday 29 November 2023

Pravachan 69 - Acharya Rajneesh (Osho)

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Pravachan 77 - Acharya Rajneesh (Osho)