Pravachan 71 - Acharya Rajneesh (Osho)

This Pravachan was delivered on 21 Jan1977

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Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-71/

(Pravachan No 70 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 |

akartRtvamabhOktRtvaM svAtmanO manyatE yadA |

tadA kshINA bhavantyEva samastAScittavRttayaH || 18 : 51 || 227 ||

 

ucchRnkhalApyakRtikA sthitirdhIrasya rAjatE |

na tu saspRhacittasya SAntirmUDhasya kRtrimA || 18 : 52 || 228 ||

 

vilasanti mahAbhOgairviSanti girigahvarAn |

nirastakalpanA dhIrA abaddhA muktabuddhayaH || 18 : 53 || 229 ||

 

SrOtriyaM dEvatAM tIrthamanganAM bhUpatiM priyam |

dRshTvA sampUjya dhIrasya na kApi hRdi vAsanA || 18 : 54 || 230 ||

 

bhRtyaiH putraiH kalatraiSca dauhitraiScApi gOtrajaiH |

vihasya dhikkRtO yOgI na yAti vikRtiM manAk || 18 : 55 || 231 ||

 

santushTO(a)pi na santushTaH khinnO(a)pi na ca khidyatE |

tasyAScaryadaSAM tAM tAM tAdRSA Eva jAnatE || 18 : 56 || 232 ||

 

kartavyataiva saMsArO na tAM paSyanti sUrayaH |

SUnyAkArA nirAkArA nirvikArA nirAmayAH || 18 : 57 || 233 ||

 

अष्टावक्र उवाच ।

अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा ।

तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः ।। 18 : 51 ।। 227 ||

 

उच्छृङ्खलाप्यकृतिका स्थितिर्धीरस्य राजते ।

न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ।। 18 : 52 ।। 228 ||

 

विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् ।

निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ।। 18 : 53 ।। 229 ||

 

श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियम् ।

दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना ।। 18 : 54 ।। 230 ||

 

भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः ।

विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ।। 18 : 55 ।। 231 ||

 

सन्तुष्टोऽपि न सन्तुष्टः खिन्नोऽपि न च खिद्यते ।

तस्याश्चर्यदशां तां तां तादृशा एव जानते ।। 18 : 56 ।। 232 ||

 

कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः ।

शून्याकारा निराकारा निर्विकारा निरामयाः ।। 18 : 57 ।। 233 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 7 Slokas are given as Chapter 18 (51 – 57); but, according to the transcript of the Pravachan, all these are given sequentially (227 – 233) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

 Pravachan

There is an ancient Chinese story. A wood-cutter was cutting wood in the jungle. Suddenly, he found a reindeer (bArah-singA) standing behind him. The reindeer was very beautiful and very sturdy. The wood-cutter hit the reindeer, on its head, with his axe; it died. Now, the wood-cutter became afraid, because the jungle was protected by the King, and hunting was prohibited. Therefore, he buried the animal in a pit and covered it. He, then, started relaxing under the tree. He thought that, now, there is no need for him to keep cutting wood; he would get enough money by selling the dead reindeer. He was thinking that he would take the reindeer home when the Sun sets and it becomes dark.

When he was relaxing under the tree, he dozed off (jhapkI). When he woke up, the Sun had already set, and it was getting dark. He searched for the pit, where he had buried the reindeer, but could not find. Then, he began to doubt whether it was all a dream – reindeer standing behind him, his killing it, and burying it. Normally, reindeer runs away seeing man; therefore, he concluded that it was all a dream, and he was unnecessarily getting worried. He reached his house; he was laughing on the way, thinking about the dream. He felt that he had been fooled by that dream. On the way, he met another person; he narrated the incident – dream – to him. The other man thought that this person might have actually killed the reindeer. Therefore, he reached the jungle, and started searching for the pit, where the reindeer was buried. He found it. He dug it out and took it home, stealthily. He told his wife the whole episode – about the dream of the wood-cutter, and all other details. His wife asked him whether he dozed off in the afternoon. He said – ‘I dozed off for some time.’ His wife told him – ‘then, surely you were dreaming about the wood-cutter’. But, he said – ‘but the reindeer is here.’ His wife said – ‘wise say that there is no difference between dream and the reality (satya). Dreams also become true, and what we call truth, also becomes false. Maybe your dream might have become true.’ He was filled with a sense of guilt, for deceiving the wood-cutter.

In the night, in the dream, the wood-cutter saw that the other person found the buried reindeer and brought it home. He got up in the night, and reached his house, and knocked at the door. When the door was opened, he found the reindeer lying in the courtyard. He said to him – ‘I saw in the dream, that you removed the reindeer from the pit and brought it home. You have deceived me. You should not have been so dishonest.

The matter went to the court. The Magistrate was in great difficulty in deciding the case. He said – ‘this is very complicated. The wood-cutter thinks that he saw a dream; your wife tells that you also saw dream. The wood-cutter says that, in the dream, he saw you removing the reindeer and bringing it home. I am not going to get involved in deciding the issue, because what one sees in the dream, cannot become a legal issue. But, one thing is clear – that there is the (dead) reindeer. Therefore, both of you share it equally.’

The case went to the King for his approval. The king laughed a lot. He said – ‘this is very interesting. It seems that the Magistrate has lost his mental balance. He seems to have dreamt the whole case.’ He called his minister (wazIr), and told him – ‘this issue needs to be resolved’. The minister said – ‘wise tell that, what we call reality (sac) is (indeed) a dream. Till date, no one has been able to determine which is reality and which is dream. Unfortunately, such ancient wise persons – like LaoTsu – are not available today, to decide as to which is reality and which is dream. This is beyond our competence. Therefore, without any fuss, please accord approval for whatever decision the Magistrate has taken. Do not get involved in this issue, because only wise can resolve between reality and dream.’

I want to tell you – ‘only wise (jnAnI) persons can decide which is dream, and which is real.’ We are not able to decide, as we keep defaulting (failing), because, we think that we should decide, which is real and which is dream, only by what we have seen. We consider that, whatever we see in the daytime, as true (real), and whatever we see in the night (dream) as false; we consider that which is seen in waking stage is true, and that which is seen in the sleep (dream) is false. We consider that whatever we see with open eyes is true, and that which is seen with closed eyes is false. We consider that whatever we see together with others is true, and that which we see alone is false. But, we do not consider one thing. that we keep weighing (measuring) even between things seen.

But the wise say that, only he who sees (seer) is true, and whatever seen is false – whether seen while waking or sleeping, whether seen together with others or alone, whether seen with open eyes or closed eyes. (The wise say that) whatever seen is false; only he who sees is true (real). Seer (drashTA) is real, and the object (of perception) (dRSya) is false. We are not to decide between two things which are seen – which is real and which is false; we are to decide between the seer and seen. But, we have no idea of the seer. The whole message of Ashtavakra is about the search for the seer – how to search the one who is the seer of everything.

Even if ever you search for paramAtmA, it is only as an object. You say – ‘I have seen (enough of) the World; now I want to see (have audience of) (darSan) paramAtmA.’ But, you never get out of (the business of) seeing (darSan) – perceiving (dRSya). (You say that) ‘I have seen wealth; now I want to see paramAtmA; I have seen love (pREm), seen the World (samsAra), seen the expanse of the World; now, I want to see the one who makes (creates) the World’. But, even now, you want only to see. Till there is (the desire for) seeing, you will continue to remain under falsehood; your shop is false; your temple is false; your accounts are false; your scriptures are false. Falsity spreads up to the point, where your sight is stuck up with objects. The day you resolve to see the seer – to see one self – you come back home; that day revolution takes place; that day transformation takes place. The journey towards the seer is indeed the ‘dharma’. (Translator’s note – the word ‘dharma’ refers to law of nature.) All these Sutras take you towards the seer.

When that minister said to the King, that such ancient wise persons are a rarity, and none are there now, he took the name of LaoTsu, because it is a Chinese story. Had it been that of Bharat (India), the name of Ashtavakra would have been taken. Rare indeed are such people. Such persons, who know the difference between real (satya) and dream, are rarely born. Ashtavakra is one such rare person. Consider each one of his Sutra to be golden; carefully hold it deeply unto your heart. A more valuable message has never been given, in the human memory.  

First Sutra –

akartRtvamabhOktRtvaM svAtmanO manyatE yadA |

tadA kshINA bhavantyEva samastAScittavRttayaH || 18 : 51 || 227 ||

‘When a person perceives (mAn) non-doership (akartApan) and non-enjoyership (abhOktApan) of the Self (AtmA), then all his mental distractions (modifications) (citta-vRtti) get certainly destroyed.’

Why do we remain involved (entangled) in the objects? It is so because, it is convenient (suvidhA) to be a doer, to be an enjoyer of the objects. Till we want to remain a doer, it is not possible to become seer, because, one who wants to become the doer, can never become a seer; their dimensions (AyAm) are opposite (viparIt); both dimensions cannot go together – like light and darkness. The moment light comes, darkness vanishes. Similarly, the day the witness (sAkshI) comes (dawns), the doer would vanish; in other words, if the doer goes away, the witness ushers. Both of them do not remain together. We relish being an enjoyer. Why do we see the objects? Why are we so much involved in the play of objects? It is so, because, we feel that there is enjoyment only in seeing.

Notice the World. You never fail to see; you go to watch films. You very well know that there is nothing in the screen. Just for nothing, you keep sitting for three hours. You weep, laugh there; your kerchief becomes wet with tears; you become emotional - happy, sad. You forget three hours. Wherever television has spread, people keep watching it for hours; as per American statistics, Americans watch television daily, at least for six hours. This is true of children also. It is just a childish behaviour. What are you doing?

The wise say that the World is false; but, even in falsity, you see reality. You are moved by the (film) screen, where there is nothing. What is good about watching the film? You forget (yourself) for some time. Films are a kind of wine (SarAb). The scenes attract you so much, that the doer – the enjoyer - becomes engrossed; the witness is forgotten (in a state of oblivion) (bhUl). There is wine in that oblivion (vismaraNa). While watching the film for three hours, you are indeed in a state of deep sleep – in a state of oblivion.  When you wake up from that oblivion, you call the film ‘nice’. You call that film, which reminds you of your own state of affairs, ‘useless’. You call that story, ‘wonderful’ reading which, you become intoxicated, you forget yourself - in a state of oblivion. You call that, ‘useless’ which reminds you of yourself – your state of affairs, because you are not able to get immersed in it – it reminds you of your own state of affairs.

‘When a person perceives (mAn) non-doership (akartApan) and non-enjoyership (abhOktApan) of the Self (AtmA), then all his mental distractions (modifications) (citta-vRtti) get certainly destroyed.’ There is only one thing worth perceiving, worth becoming – non-doership and non-enjoyership. Both – non-doership and non-enjoyership – are two sides of the same coin. The doer and enjoyer remain together; one who enjoys, indeed becomes the doer; one who becomes a doer, is also an enjoyer; both of them support each other. Mental distractions (citta-vRtti) of one who becomes free of both, certainly get destroyed. After that, there is no need for any restraint (nirOdh), no need for any effort; there is no need for him to find ways and means (upAy) to get rid of mental distractions. Having known, having seen, having understood thus – I am not the doer – enjoyer, his mental distractions automatically become quiet.

Mind cannot survive with (in) witness (state). The waves of mind vanish in (with) (the state of) witness. Vanishing of waves of mind, is indeed the arising the waves of paramAtmA. The moment mind vanishes, the Lord has come; it is the debut (padArpaNa) of Lord, when you (your mind) take(s) leave. You vacate the throne, and the Lord comes in. You are sitting (in the throne) stiffly as a doer, as an enjoyer. Even if, somehow, you get out of the World, you still do not get out of doership and enjoyership. Then, you desire for heaven – for enjoyment; but enjoyment persists. Even if, somehow, you get out of the World, you say – ‘I shall meditate, I shall do penance, chanting, worship, prayer, sacrificial oblations (yajna, havan); but, all the same, I shall do’. Even then, the doership persists.

The ultimate substance (extract) (nicOD) of all religions is – to attain such a moment, when you ‘do’ nothing else – when you just ‘are’. Then, if waves of enjoyer or doer arise (in you), you have defaulted. If no such wave(s) arise in ‘being’, if the essence (ras) flows, that is the stream (dhAr) of bliss (Anand) – rasO vai saH – (He – That – is indeed the essence); then, one attains the stream of ambrosia (amRta).

Understand this. In the night, you see dream; you very well know, that it (dream) is false; but, you come to know that (it is false) after waking up in the morning. If you come to know (that it is false), in the night (in the dream) itself, then, you would become enlightened (prabuddha) – a Buddha. It is your old habit to forget (lose) (yourself), in the objects, in the night (dream); you will again forget yourself in the night. You lose yourself while watching TV, while reading book. In the night, you dream – you weave your own web of imaginations; all these seem to be real; everything seems to be in order. Even most disparate things seem to be in order; things which are just not probable, seem to be in order. A stone is lying on the road side; when you go near it, it (stone) becomes a rabbit; but you do not feel any problem. A horse is coming, and, all of a sudden, it transforms and becomes your wife; you do not feel any difficulty. You do not consider, even for a moment, as to how such transformation could take place, in a moment. You are so much engrossed in the objects, that you do not have the opportunity of thinking. Who is there to wake up (during the dream) and take note? Who is there to determine (truth and false)? You are just not there. You have become a cipher – negated. Your presence is just not there. If the ray of your presence would come, then the dream would immediately break, and get scattered.

(George) Gurdjieff (philosopher – mystique, born in Armenia), used to conduct an experiment (prayOg), in awakening during the dream, with his disciples, for three months, before they undertake (regular) practices (sAdhanA). He had found out many rules for that. One of the rules is – for three months, while doing anything – go about, sit down, go to market, shop, office – he should practice that, whatever he sees is false. Whoever is going on the road is false; cars moving on the road are false; whatever is happening, are all false. In the beginning, there are a lot of problems. One keeps forgetting again and again, because, we have been considering these to be real through many lives. But, Gurdjieff would ask them to keep practising. After practising for a month or so, it begins to settle down, and a state of mind begins to arise, that everything is false. Having thus practised for three months, it becomes very deep and reaches farthest limits of the heart. After that, one day, he finds that it is happening in the dream also; even while dreaming, it occurs to him, that it is false; the dream gets shattered and there is total silence (sannATA). The moment one realises, during the dream, that it is false, objects vanish, and the seer manifests. Once such a state arises during the dream, there is no need for further practice, during day time; whatever is seen would appear as false. (Translator’s note – Acharya has described this experiment in great detail. It has been condensed in order to avoid repetition.)

Falsity means that it is only an appearance (AbhAs) – not eternal (SASvata), but momentary (kshaNa-bhangur), like a water bubble lasting for just a moment, like a wave that comes and goes - it was not there in the past, it is present now, and it will not be there in future. In the East, the definition of Truth (reality) (satya) is – that which always ‘is’, that which is forever. Truth is the substance (nicOD) of eternal (satata); eternal and truth have same meaning; that which is, forever (eternal) (sAtatya) is the truth (satya). That, which was not there in the past, which is present now, and which will not be there in future, is false (unreal) (asat) – not eternal (forever). Remember the meaning of untrue (falsity) (unreal) (asat). Unreal does not mean that it is not there, but, it is momentary – like water bubble, like the dream, like the waves. One who gets entangled in that which is momentary, would come to grief, because it is there only for a moment.

Suppose, you fall in love; you desired a woman (a man) much. Whenever you desire someone, you want that your (object of) desire should remain forever – your love should be eternal. But, this cannot happen, because, that is not the nature of objects (things) (vastu). Therefore, you would be wandering, weeping, yearning; thus, you sow the seed of your own affliction (vishAd); you have poisoned your own life through your ambition. It is your ambition that love should be forever, but, love is momentary. Your desire (love) is like a gust of wind; wind does not blow as per your ambition (expectation). Your desire (love) is like flower blossoming in the spring; flowers do not blossom as per your ambition (expectation). Seeing the beauty of starry night sky, you might desire that it should be so during daytime also; but, stars do not twinkle during daytime. When your desires are not fulfilled, you weep; you say someone has deceived you. No one has deceived you. The day there is some tiff between you and your lover, do not think that your lover has deceived you. Neither lover is a cheat, nor the beloved is a cheat; it is the love which is cheat. What you thought to be love, was indeed, momentary, like the water bubble, like a rainbow. (Translator’s note - Acharya has described desire vs ambition in a very elaborate manner. It has been condensed, in order to avoid repetition.)

We associate ourselves with things momentary, but, aspire for their eternity; therefore, we come to grief. Not that nothing is eternal - something is indeed eternal. Your ‘being’ (hOnA) is eternal; the existence (astitva) is eternal. But no ambition is eternal; no object (of perception) is eternal; but the seer is eternal.

You see dream during the night, but find it to be false, in the morning. Then, during daytime, you have thousands of activities, perceptions. But, when you go to sleep, in the night, you forget everything; they become false. During daytime, you are a husband, a wife, a mother, a father, a son; but, when you sleep in the night, you are none of these. During daytime, you were rich, you were young; but when you sleep in the night, you are neither rich nor poor, neither young nor old, neither beautiful nor ugly, neither successful nor failure. All these things vanish during the sleep. In the morning, we leave behind the (dreams of) night, so also day is left behind during sleep – it becomes like a dream. Look carefully; you forget both – activities of daytime, and the night dreams. But one thing remains – one who was dreaming during night, is the same as who is awake during daytime. The seer does not leave. He (seer) is present during daytime – in the state of waking, and in the night time – in the state of dream.

During night, even dreams come to end, and you go into deep sleep, wherein there are no dreams. Even then, the seer is there. Sometimes, in the morning, after getting up, you say – ‘I had a good sleep, without even dreams; it was very blissful; feeling fresh now.’ Therefore, someone was indeed watching, during the night sleep also; someone was waking and experiencing the night sleep; someone was present even during deep sleep; some beam of light, some awareness was present then also. Someone was watching; otherwise, who would say about it (deep sleep) in the morning? In the morning, who brings the news about the night? Even during deep sleep, you were awake, at some deeper level; there was some inner awareness. There was a little beam of light, which was shining even during deep sleep, which remembers about it (deep sleep) in the morning.

One thing is certain – whether you are awake or asleep, whether you see dream or see the World (in waking), everything keeps changing, but the seer does not change. Therefore, the seer is eternal. The seer was there, in the childhood, in the youth, in the old age. Childhood, youth, and even old age pass away, but the seer remains. If you sift carefully, there was only one thing eternal in your life, and that is the seer. Whether you were successful or a failure, whether you were rich or poor, whether you were in a palace or in a hut, the seer was always with you. Whether you wander in the jungle or live in a royal palace, whether failure pushes you down or success lifts you up to the peak, whether you are seated in a throne or you wander for a penny, one truth (reality) is always with you – the seer. The seer is always with you. If you properly perceive this seer, he will be with you even after your death. Only he – the seer – remains with you always, and everything else is left behind. Death is a happening (incident) (ghaTanA), and you would see death, just like you saw the life; life is like day, and death is like night – a long night, a new moon (amAvAs) – you will see that also. Therefore, identify (recognise) the seer, develop friendship with him, make pact with him.

But, at present, the situation is that, you are in a state of oblivion (bEhOS) during daytime; obviously, you would remain like that, during night also. The life is passing away, in a state of stupor – in a state of deep sleep. Death is a greater sleep; you cannot wake up, during that period. One who sees death, in a state of wakefulness, his new birth also would be similar (in a state of wakefulness). Once death has been seen, in a state of wakefulness, then, there is no further problem; he will be born wakefully. A rebirth, that comes after such wakefulness, during death, would also be in a state of wakefulness. After that, there is no further coming and going; death after the next birth would only be liberation (mOksha). Doer (kartA) and enjoyer (bhOktA) are entanglement in objects (of perception); seer (drashTA) is an inward journey (yAtrA).

     

ucchRnkhalApyakRtikA sthitirdhIrasya rAjatE |

na tu saspRhacittasya SAntirmUDhasya kRtrimA || 18 : 52 || 228 ||

Listen to this Sutra – ‘A wise person (dhIra) shines (is graceful) (SObha) even in his natural state of unruliness (ucchRnkhal); but a person who has desires (spRhA), does not shine, even in a state of pretended calmness (SAnti).’

Ashtavakra says – a person who has attained knowledge (wisdom) (jnAna) – one who has awakened in (to) the state of witness – a wise person (dhIra) – shines (is graceful) even in a perturbed (aSAnti) state; in his life, even grief is an adornment (AbhUshaNa) for him; even if you see him angry (krOdha), you can find a kind of dignity (garimA), honour (prestige) (gaurava), divinity (divyatA). Such a person, even if he is unruly (ucchRnkhal), you can observe a unique (apUrva) flow (dhArA) of calmness (SAnti) (in his unruliness).

The opposite is also true, in the case of a foolish (mUDh) person – one who has desires (spRhA); he does not shine (has no grace) even in his pretended (banAvaTI) state of calmness (SAnti). spRhA-yukta citta - a person, in whose life, there is still jealousy (IrshyA), hatred (dvEsha), rivalry (spardhA), competition. Remember - a person, who is in a state of witness, has no desires; he would not snatch, anything from anyone. If you become a witness, you do not snatch anything from me. On the other hand, if I am an enjoyer (bhOktA), I cannot become so, without snatching things from you. If I want a great palace, many houses would fall (get demolished). If I want wealth, many a pockets would be picked. If I want glory, the flame of glory, in the lives of many, would get extinguished. If I want position, I will have to pull down, one who is occupying that position.

There are desires (spRhA) in enjoyment (bhOga). If I am a doer (performer of actions) (kartA), there will be struggle, discord (kalaha), because, there are many others aspiring to be doers – I am not alone. The Universe (jagat) of doer is outside; everyone is aspiring to be successful, everyone wants to become Alexander (sikandar); therefore, there will be struggle, violence, thus, spreading pain and suffering. The whole human history is replete with such insane people, who are full of desires – Taimur Lang, Genghis Khan, Alexander, Napoleon, and many others. But, there is one such Universe also, wherein there are no desires. If I want to become a witness, I do not have to struggle with anyone – I am not a competitor (apratiyOgi); I will have no enmity with anyone.

For long, it has been explained to people, to be friendly (with one another), that everyone is related to each other, that Father of all is one only, that we are all brothers, because Supreme Lord (paramAtmA) is one, and we all are his children. But things do not get resolved. There are thirty children in a class. We tell them, that they should all be friendly with each other, but it does not happen, because, there is competition - race - among students, to come first; only one can come first, and he will be defeating twenty-nine others. Therefore, everyone is everyone’s enemy. No matter how much we make them understand, no matter how much polish (rOgan) we might apply, this friendship is only a pretense (show), a hypocrisy (pAkhaND), a formality (aupcArikatA). Maybe, this pretense – this mask - is also essential, in order to keep the inner struggle going. Otherwise, the struggle – cut-throat competition - would come out in the open. Even if we cut other’s throat, we do so in such manner, that no one (else) comes to know - there is no noise, no sound. Even if we pick someone’s pocket, we do so without putting our hand in his pockets. Political leaders (rAjnEtA) are so skilled, that even when they pick someone’s pocket, they do so with such skill, that the other person does not come to know. Even if a thief steals, people come to know, but when political leaders steal, no one comes to know. (Translator’s note – Acharya has given an elaborate description about pick-pocketing by political leaders. It has been condensed for brevity.)

In this World, there is struggle everywhere. Someone struggles in a most gentlemanly way - with great skill. But, someone scrambles (chInA-j hapTI) – he is unskilled. All those who are dishonest (bE-imAn) are similar – there is no difference in them. It is impossible to be honest in this World (Universe) (jagat), because, in this kind of race, one has to be dishonest. One who is out to become a doer, has to fight it out. Can fighting ever be ethical (naitik)? One who is out for enjoyment, will have to be a cut-throat. How to be a cut-throat in a virtuous (dhArmik) manner? Friendship etc. are all only for name-sake, simple talk, nonsense, hypocrisy, deception. What you call ‘culture’ (samskRti), civility (sabhyatA) – all these are just talk. Underneath that sweet talk, people are picking one another’s pocket, cutting one another’s throat, uprooting one another. Enemy is an enemy, but, here, even a friend is an enemy. Oscar Wilde has written – ‘O Lord, I can deal with my enemies, but please take care of my friends’. It is easy to deal with an enemy – at least the field is clear. It is difficult to deal with friends, because, the situation is not clear; it might be a claim of being friend. Ultimately, only a friend proves to be enemy, because, he is close, and it is easy for him to stab you (any time). Desire is violent; it is enmity. Desire is all the illness – a serious illness.

Ashtavakra says - ucchRnkhalApyakRtikA sthitirdhIrasya rAjatE | Even if ever you see a wise person angry or unruly or annoyed, look closely; even behind his annoyance, there will be an intense calm. On the other hand, even if you see, a person, who is full of desires, sitting calmly, his calmness would just be superficial; there would be a storm – dust storm - of disquiet raging inside.

On (Muslim) fasting (rOzA) day, Mulla Nasruddin, along with his three friends, decided to observe a day’s silence – they are to remain silent, the whole day. They were sitting silently. Even before half an hour passed, one of them was ill at ease; he said – ‘I am anxious, whether I locked my house or not’. A second person said – ‘you have spoiled the vow, by speaking’. The third person said – ‘whom are you convincing? You also spoke.’ Mulla Nasruddin said – ‘I am much better; I have not spoken so far.’

A disturbed (aSAnt) person, even if he sits down quietly, making effort, it would make no difference. He would not be at peace, because of (inner) disturbance; even if he imposes calmness superficially, it would make no difference. The truth is that, in a disturbed state (of mind), if you sit down quietly, your disquiet would be more pronounced than ever. You might wear a thin layer – a cover - (of peace) superficially, but a storm would be raging inside. When one is busy in Worldly affairs, such a storm might not be blowing, because, your energies are dedicated to jobs. When you sit down quietly, what would happen to those energies, to that strength? All those energies which, otherwise, would be spent in job, in fight etc. would be lying idle; it would well up inside, and be ready to burst forth (on the face).

Often, it so happens that, when people sit down for meditation, they come to know about their disquiet (aSAnti). People come to me saying – ‘till I sit down for meditation, things are fine; but, when I sit down for meditation, thousands of questions, thousands of thoughts arise. Even all those things happened long ago, which, I thought, I had forgotten, also come up, and they look fresh; those wounds which, I thought, have been healed, seem to be still festering. Is it some meditation?’ But, there is reason for this. Normally, you remain busy, and there is no time to peep inside. If you sit down quietly for an hour, all the inner illnesses, inner fever, the pus flowing inside, come out - become manifest.

‘A wise person, shines (is graceful) even in his natural (spontaneous) (svabhAvik) unruly state.’ Take note of this statement – natural (svabhAvik). I have told you, some time back, about what (Alan) Chadwick (European disciple of Ramana Maharshi) has written. He never saw Ramana angry. But, one day, a Pandit came and started asking questions. Ramana explained to him much, but he would not agree. He was quoting scriptures; he had come prepared for an argument. Everyone, sitting there, became worried. He (Pandit) was annoying Ramana, unnecessarily. Ramana explained to him much, but he was quoting Vedas, Upanishads, Gita with examples. He wanted to prove his point. Chadwick has written that, then an incident took place. Ramana took up a stick and chased him out. Those who had assembled were surprised to see Ramana running after him, like that, with a stick. Ramana drove that Pandit out; he came back and sat down quietly, in his place.

Whatever happened was spontaneous; this person (Pandit) understands some other language; no other method was available. This anger is not the anger, as you understand. Ramana did not swerve from his core, because of this incident; he remained steady there (inside). But this person was not understanding any other language. He (Ramana) tried to make him understand from all angles, but to no avail. He would understand the language of stick only. Ramana did not make any deliberate attempt to take up stick; it was a child-like behaviour – natural (spontaneous); this was the only thing appropriate (maujU) in that situation; it is was spontaneous (svabhAvik). Chadwick has written that he had not seen before, that kind of calm, in Ramana – it was an unusual (apUrva) calm – such a natural calm, which could allow even anger to manifest; it (anger) did not create any problem for Ramana.

Ashtavakra says – ‘..even natural (spontaneous) unruly behaviour, is graceful.’ Chadwick has written that the form of Ramana, on that day, was very unique, and lovely. That (anger) also was graceful (SObhatE). (Ashtavakra says) – ‘..but, for a foolish person, who is full of desires, even his pretended (banAvaTi) calm, is not graceful.’ A fool is in trouble whether he speaks or not.

I have heard – Lala Karodimal had a small shop. Once, a ten rupee note fell short. He told his servant Nanuk – ‘since morning, not even a crow came to the shop. There is none in the shop, other than you and me. Tell me, where can the ten rupees vanish?’ Immediately, Nanuk took out a five rupee note from his pocket, saying – ‘master, here is my share; I do not want to tarnish your name (izzat).’ A fool, whether he speaks or not, is in trouble; fool is always in trouble, whatever he does. His foolishness is manifest everywhere.

Therefore, the real issue is not about sitting calmly (peacefully). The real issue is about overcoming idiocy (mUDhtA); it is about awakening – about ushering awareness (not remaining in oblivion) (amUrcchA). Meditation, penance, chanting - these are of no avail. Whatever an idiot does, his idiocy would get displayed. Even if he does penance, his idiocy would be on display (prakaTa). Whatever is inside you, gets displayed. Whatever you do, it makes no difference, unless revolution takes place in your core (kEndra). Therefore, Ashtavakra says – ‘do not get involved in futile superficiality; employ all your energies inside – employ it in awakening.’

Observe carefully – if a fool is sitting peacefully, he looks just inert (jaD) - like a corpse (murdA), without brilliance (pratibhA-SUnya), sleepy. If a wise (jnAnI) is sitting peacefully, his peace is lively (jIvant); listen (to him) carefully – you would hear the burbling sound (kal-kal) of his peace; his peace dances – it is jubilant (utsava-magna). A fool’s peace is like that of a puddle (DabarA). The peace of wise is dynamic (gatyAtmak) like the sweet sound of flowing stream. The peace of a fool is stagnant (not going anywhere) – peace of a grave. A wise person’s peace is not that of grave, but wonderment (awe) (abhObhAva) of life, grand celebration (mahA-rAs) of life, dance of life, music of life. In a fool’s peace, there is no music – just peace. A wise person’s peace is harmonious (sangati), lyrical (chandO-baddha), and spontaneous (svacchanda).

Therefore, take care, not to make peace as your goal (ideal); otherwise, you would get into the peace of a fool, because, that is very cheap, and easy; there is nothing to do – you will be just sitting. That is why many of your pious – ascetics (sAdhu – sanyAsi) are just squatting. If you go near them, you would find only idiocy; there is no sheen (nikhAr) in (of) their brilliance (talent) (pratibhA) – it is rusting. What is the value of such a peace, which is inert (nishkriya)? You need such a peace which is creative (sRjanAtmak), which is humming (gungunAnA), in which flowers blossom, in which there is feeling of touch (sparsh) of life, and experience of superior life (mahA-jIvan); it (peace) should not be that of grave-yard (mar-ghaT). Even your temples have become like grave-yards. No, no; somewhere, serious error is happening.

Ashtavakra says – ‘even a fool’s pretentious peace, is not graceful (SObhA)’. Understand thus – if an ugly woman adorns herself, she looks uglier. Such (ugly) women are keen on putting on a lot of adornments; they, probably, think that their ugliness is covered up by adornment. But, ugliness does not go away by adornment – it looks very artificial. On the other hand, a beautiful woman, looks beautiful even in normal dress – without adornment; even if she is naked, she would look beautiful. Adornments on a beautiful person, looks more beautiful; but adornments on an ugly person, looks uglier. Whatever you are, that – that colour – spreads out in your life. Therefore, originality is not in adornments, but, in awakening your inner beauty. The presence of your inner splendour (AbhA) should sparkle in your every pore; the sweet fragrance of that (splendour) should waft in every one of your breath.

 

vilasanti mahAbhOgairviSanti girigahvarAn |

nirastakalpanA dhIrA abaddhA muktabuddhayaH || 18 : 53 || 229 ||

‘A wise person (dhIra), bereft of imaginations (mental projections) (kalpanA) and bondages (bandhan), and with an unfettered intellect (mukta-buddhi), sometimes remains enjoying amidst great enjoyments (bhOga), and sometimes, remains in mountainous caves (kandara).’

Ashtavakra says – a liberated person, does not have any fascination, with either palace or hut. Keep this in mind – a person who gets rid of fascination for palaces, develops fascination for huts – but, fascination continues. One who gets rid of fascination for wealth, develops fascination for penury – but fascination remains. Ashtavakra says – ‘A wise person, bereft of imaginations (mental projections) (kalpanA) and bondages (bandhan), and with an unfettered intellect (mukta-buddhi), sometimes remains playful amidst great enjoyments (bhOga)....’ (Such a person is) reconciled with whatever condition he is in. He is fine (reconciled) with a palace, amidst comforts, seated on throne. Even a mountain cave is equally beautiful for him. In fact, a liberated person, whether he is in a palace or in a cave, that place get illuminated (prakASit). If he is in palace, that gets illuminated; if he is in a cave, that also gets illuminated. Wherever a liberated person is, that place is beautified; his very presence fills that place, with a unique kind of aura (grace) (garimA). If he touches a stone, it turns into a diamond; if he touches a diamond, it starts exuding fragrance.  Gold and fragrance (on top it) (sOnE mE sugandh)! (an idiom). But, he has no yearning (Agraha) for anything - to be like this or like that, so that he can be happy. He is reconciled with whatever ‘is’. His reconciliation is profound (pragADh), deep (gahrA) and total. He accepts things whole-heartedly. Whatever the Lord shows, wherever the Lord takes him, he is reconciled with that. Neither he abandons the palace, nor he chooses a hut. He lives like a dry leaf – wherever the wind might take it.

 

SrOtriyaM dEvatAM tIrthamanganAM bhUpatiM priyam |

dRshTvA sampUjya dhIrasya na kApi hRdi vAsanA || 18 : 54 || 230 ||

‘No desire (vAsanA) arises in the heart (mind) of a wise person, even while worshipping a scholar (paNDit), a God (deity) (dEvatA) or a holy place (tIrtha), and (or) while seeing a woman (strI), a king or a beloved person (priyajan).’

‘....no desire arises in the heart (mind) of a wise person, even while worshipping a scholar, a deity or a holy place....’ Even while you worship, there are desires in you; even your worship is polluted (dUshit) with desires (expectations) (kAmnA); there is no fragrance even in your worship – only a stench (durgandh) of desires. There is a difference of sky and earth, between your worship and that of a wise person. When a wise person goes to temple, he dances in front of the image (pratimA) of God, in trance (magna). A wise person, sometimes, takes a holy dip in Ganga, makes pilgrimage of holy places, but, there are no desires in his mind. He goes to the temple, not for seeking anything – even the temple is that of paramAtmA only. A wise person might go to a temple or a mosque, a gurudwara or a church – everywhere it is paramAtmA only.

Wherever a wise person is, that is a temple. It is not that he derives some pleasure in a temple; but, he does not renounce temple either. Sometimes, he might also worship, because there is pleasure in that, there is a relish in that, there is a wonderment – awe – in that; but, that awe is only that of gratitude (dhanyavAd) – thanks for whatever You have bestowed; there is nothing to demand from You; there is no desire for anything, whatsoever.

When you go temple, even while you prostrate (bend) (jhuk), there is some desire (demand) in your heart – that you should get something. You go there like a beggar. But, a wise person has become an emperor (samrAT); he dances there. He (wise man) gives a lot to the World, and he gives also to paramAtmA – but does not demand. He pours himself out, in the hands of paramAtmA – that too with a dance; he offers that dance to paramAtmA.   

‘No desire (vAsanA) arises....., even while worshipping a scholar (paNDit), a God (deity) (dEvatA) or a holy place (tIrtha), and (or) while seeing a woman (strI), a king or a beloved person (priyajan).’ Even if he sees a most beautiful woman, no desire arises in him. What is the meaning of this? Does it mean that he does not see any beauty in her? People – scholars, priests - explain (interpret) like that to you. It is wrong. He sees beauty – it must be so. Only he could (would) perceive beauty – not you; you are blind; wherever there is beauty, he (wise person) perceives it; but, no desires arise in him; it is just wonderment (awe) (ahObhAva); he beholds (darSan) the Lord even in a beautiful woman; he beholds the Lord even in a handsome man. We behold the Lord, seeing the Lotus; that being so, seeing man, where also lotus blossoms, what kind of fear? Fear simply means that, desires are still alive and they are making demands; the desires have not yet gone. Even now, the fuel (Indhan) is ready; that is why the fear; face is turned away; eyes are closed.

No, a wise person would see beauty; in every beauty, he would be reminded of paramAtmA. Every beauty is a beam of that supreme effulgence; that beam is dancing in any beautiful woman; it is the glimpse (jhalak) of that beam, seen in the eyes of any child; it is the same beam that hums in the stream that flows; He is everywhere. (Similar to) wherever there is Sunlight (dhUp), it is the light of Sun only. You may not be able to see the Sun directly, but, wherever there is Sunlight, it all belongs to the Sun only.

Eyes may not be of any use to directly behold (see) paramAtmA, because, eyes have a limit. That is why, we see (behold) Him in His reflections (reverberations) (pratiphalan) – in the face of some woman, in the eyes of a child, in the gamut (svara) of some lute artist (lutist), in the tweets of birds, in the sound of ocean (waves) dashing against rocks. All these are His reflections only; they are His echo, His reverberations (resonance) (return echo) (anugUnj). These are only His shadow (reflection). In this ‘many’, it is only He who has descended (as ‘many’).

Therefore, even while seeing a woman, a king or a beloved person, no desire arises in him (wise person). Even seeing an emperor, he becomes happy, because, it His empire there also. The majesty in the gait of the emperor, the dignity, the nobility (kulIntA), the excellence (SrEshThatA), the aristocracy (abhijAtya) – all these are of His only. The sparkle, in the eyes of emperor, is also His sparkle only. All the sparkles are His only. Therefore, seeing an emperor also, no desire arises in him – that I also should become an emperor. He has already become an emperor – emperor of emperors (rAja-rAjESvara). But, when he sees any emperor, he remembers that His small piece has descended here also. Whatever little Sunlight (dhUp) is here, it is His only. (Translator’s note – The words ‘He’, ‘His’ may refer to paramAtmA or to the wise man, because, after attainment of wisdom, the wise man and paramAtmA are not different – aham brahmAsmi – I am indeed the Brahman.) 

Poem of Acharya –

धूप का यह गुनगुना स्पर्श

चौकड़ी भरते किरन के इंगुरी छोने

फिर लगे तृण—पालकी मृदु ओस की ढोने

पर्त कोहरे की हटा दुर्धर्ष

धूप का खोल वातायन धुआंते कक्ष में झांका

भोर ने फिर सूर्य नीलाकाश में टीका

सुर्ख मूंगे की तरह आकर्ष

धूप का यह गुनगुना स्पर्श

Wherever there is Sunlight, it is, indeed, paramAtmA’s warm touch only.

‘...even seeing beloved ones, no desire arises in him...’ When even alien (parAyE) belongs to us only, what to talk of those, who are one’s own (apnE)? In fact, none belongs to us nor alien to us. There is One only. Whether you call Him ‘mine’ or ‘other’, it is He only. Everything here is the expansion (vistAr) of One Self only. When Self is everything, what kind of desire?

 

bhRtyaiH putraiH kalatraiSca dauhitraiScApi gOtrajaiH |

vihasya dhikkRtO yOgI na yAti vikRtiM manAk || 18 : 55 || 231 ||

‘A yogi is not perturbed (vikAr prApta), even if ridiculed or despised, by his servants (naukar), children (putra), wife (patni), grand children (pOtA) and relatives (sambandhi).’

Understand this. A wise person (jnAnI) does not become angry, even if insulted (apamAn) by his own servant. Why ‘servant’ is specifically mentioned in this Sutra? It is so, because, one expects that, at least, his servant – a person hired by him - would not insult him. Would a servant insult the master? Impossible. Would he also ridicule him? Never. You might concede, even if others despise you, but you would not accept it from your servant. You would call him a traitor (namak-harAm), a betrayer; you would become very angry. Therefore, Ashtavakra, mentions ‘even if despised by servant’ – it is not a simple despise - with ridicule. A ridicule is more poisonous. One is deeply hurt by such ridicules. A servant is compliant even if the master ridicules him and insults him. But to be ridiculed – and despised – by a servant! (Translator’s note – Acharya describes elaborately the conduct of a servant towards his master. It has been condensed in order to avoid repetition.)

Ashtavakra says - ‘A yogi is not perturbed (vikAr prApta), even if ridiculed or despised, by his servants (naukar), children (putra), wife (patnI)....’

No one accepts the possibility of being despised by own children. On the top of it, if one’s child ridicules? You might excuse everyone else, but not your child, because, child is your own extension (vistAr); he is your another form. If he ridicules you, then it would amount to slapping oneself. How would you tolerate it? That would be too much (to tolerate).

‘....by wife..’ When Ashtavakra expounded these Sutras, wives were not like today’s wives – they were not modern women. Wife was purchased; she was a property. In those days, even if one kills his wife, it was not a crime; there was no court action. If you break your furniture or demolish your house, it is your choice. Wife was also similar. (Translator’s note – Acharya gives an illustration of how wife is beaten; the same has been condensed to avoid repetition.)

Ashtavakra says - ‘A yogi is not perturbed (vikAr prApta), even if ridiculed or despised, by his servants (naukar), children (putra), wife (patni), grand children (pOtA) and relatives (sambandhi).’ For one, who has attained wisdom, there is no relative (one’s own) or alien; no child, no father, no master, no servant, no wife, no husband. He is (remains) alone; he (individual) is obliterated. Even if one is despised or ridiculed or disregarded, it does not hurt. When ego is not there, then what kind of pain? Even if he is despised or ridiculed, he is not perturbed; it makes no difference to him. When even ‘I’ do(es) not remain, whom would you hurt? There is no one who would get hurt.

 

santushTO(a)pi na santushTaH khinnO(a)pi na ca khidyatE |

tasyAScaryadaSAM tAM tAM tAdRSA Eva jAnatE || 18 : 56 || 232 ||

‘A wise person (dhIra), even when happy (santushTa), is not happy, and even when in distress (dukhI), is not distressed. His astonishing state (daSA) is known only to those wise, who are in similar state.’

This Sutra is very unique; try to understand it. ‘A wise person, even when happy (pleased), is not happy (pleased)..’ What is the meaning of this? There is difference between happiness and happiness. One (kind of) happiness is that of sour grapes – he did not get (what he wanted); therefore, he remains happy, somehow; it is a consolation (sAntvanA), a delusion (fallacy) (bhulAvA) – ‘I did not get what I wanted; what is the use of weeping?’ Therefore, he reconciles himself. He does not have the courage to concede failure. He dresses up his failure – he makes it (failure) a garland. He convinces himself - ‘What is there in the World? I am happy.’ Such happiness provides security to dead minds (murdA dil); it becomes security for the defeated. It makes those, inert (jaD), who do not have courage to participate in the struggles, challenges of life, who are not ready to proceed on the journey of victory – inward journey. It is a sort of wine, drinking which, people sit down; there is no need to go anywhere. Psychologists say – ‘those who are defeated, if they, at least concede, that they are defeated, then, there is some dignity; then, some momentum (gati), dynamism (gatyAtmakatA) comes to life. But, they do not concede; they want to show that they are happy, by white-washing (plastering) (lIpA-pOti) it.

Ashtavakra says - santushTO(a)pi na santushTaH – ‘that wise person, even though happy, is not happy’. Firstly, (he says so) in the sense, that his happiness is something greater; his happiness arises from bliss (Ananda) – not from defeat; it (happiness) is the yield (upaj) of inner relish (substance) (ras); it is not some consolation; it is a proclamation (udghOshaNA) of victory. He has known (become aware of) life, lived life, recognised it; from that recognition comes his happiness. His happiness is not that of a defeated mind, which could not attain bliss. He attained bliss – that is why he is happy. His happiness is a synonym (paryAvAcI) for bliss.

Secondly, the previous kind of happiness (happiness of a defeated person), destroys your momentum; it does not allow you to go ahead. The second kind of happiness (arising from bliss), is liberating; it does not destroy momentum; it furthers (momentum); you get life-energy. The more you are happy, that much more your capacity (kshamatA) and competence (eligibility) (pAtratA) to be blissful. The more you dance, that much increase in the skill for dancing.

That is why Jesus said – ‘for everyone who has, will be given more; but one who does not have, whatever he has, will be taken away’ (Matthew 13:12). No matter how harsh these words may sound, it is the ultimate truth (parama satya). One who has, would be given more – they are the masters (mAlik); they would get more; they will keep getting; there is no limit; they will always get – till eternity. There is no final hour, where the door for getting closes; if one door closes (fails) (cuk), another one opens. If he climbs one mountain, another peak becomes visible. Therefore, there is one kind of happiness – (happiness of) one who has squatted – ‘where else to go? I have become happy; there is no substance’. They have convinced their minds, that nothing more can happen. They have understood the situation. They have squatted submissively (pUnch dabAkar). No, this is not the happiness of a wise (jnAnI).  

santushTO(a)pi na santushTaH – ‘that wise person, even though happy, is not happy’. There is another meaning to this. There is one happiness - opposite of unhappiness; and there is another happiness - not opposite of unhappiness. Happiness which is the opposite of unhappiness, does not allow you, to ever become unhappy; then, the momentum is lost. Understand this. People explain to you – ‘be (become) happy wherever, howsoever you are.’ This is incomplete. The wise have said – ‘become happy with outside things, but, do not become happy with interior.’ (This means) – become happy with wealth, position, honour etc; there is no substance in these. If you stop, you do not lose anything, because those who keep going, do not get anything; become happy with these. But, do not get satiated with the interior.

 Inside, it is an endless journey; the journey begins, but never ends; there is more and more to seek. Therefore, a divine fire of unhappiness keeps burning inside. The seeker is never reconciled, because paramAtmA is so vast, that he is not satiated with a small piece. He keeps going, until he attains the entire paramAtmA. Has anyone got paramAtmA in its entirety? One keeps getting, but never the entirety. This goal is such, that it is never reached; it is a good fortune (saubhAgya) that the goal is never reached; the more one gets, the more yet to get. Therefore, we have to add something more to the words of Jesus - ‘for everyone who has, will be given more’; we should add – ‘the more one gets, the more he should seek; one gets only whatever he seeks; there is yet more to get’. Entirety (aSEsha) never comes in paramAtmA; something always remains (left over). There is no ‘other bank’ (other end) for paramAtmA. If the boat is set sail in the ocean, it keeps going on an endless journey. The more courage one gathers, the more he becomes eligible (qualified) (pAtra); the more competence one develops, the more the ocean keeps becoming larger. santushTO(a)pi na santushTaH – Therefore, where is happiness, for a wise, even in happiness?

khinnO(a)pi na ca khidyatE – And, for a wise, where is distress, even in distress? Sometimes, you might see the wise, in distress; yet, they are not (really) in distress. Even his distress is amazing. Sometimes, you might see him gloomy (udAsI); but, his gloom is more precious than your happiness, because, he (wise) is never gloomy for his own sake; he becomes gloomy for others’ sake. That is why – even in distress, he is not distressed - khinnO(a)pi na ca khidyatE.

A person came to Buddha, and asked – ‘how can I do service to the World? Please explain to me.’ It is said that Buddha closed his eyes, and a tear fell from his eyes. It happens very rarely, that Buddha weeps. That person became frightened. He thought – ‘I did not say any such thing to cause pain to Buddha. Have I hurt the flower-like heart of Buddha? But, I did not say any such thing. I came here, thinking that Buddha would become pleased hearing my words – that I want to dedicate my whole life in the service of humanity. But, what happened, to bring tears in the eyes of Buddha?’ Even Ananda (disciple of Buddha) and other mendicants became worried. They asked him – ‘what did you say?’ He repeated what he said. They asked Buddha – ‘what happened? Why are there tears in your eyes?’ Buddha said – ‘I was weeping for this person. He has not, so far, done any service for himself; but he wants to serve the whole World. He has not, so far, known himself. He is in a great distress. In order to escape from his distress, he wants to get involved in the service of others. This is his escapade. That is why, I was weeping. His compassion (karuNA) is not genuine – it is an escapade (Atma-palAyan).’

Buddha, and weeping? khinnO(a)pi na ca khidyatE – even if a wise person is gloomy, distressed, and even if tears flow from his eyes, do not conclude that he is weeping for his own sake. Understand this. Whenever you weep, you do so for your own sake. Even when you say that you are weeping for others, you are, indeed, weeping for yourself only. Husband dies, and the wife is weeping; but, she is not weeping for his (husband’s) sake. He was a support; there was security; there was provision for money. Now the support is gone. She was very happy because of her husband; now, there is an emptiness in her heart. Therefore, she is weeping, for her own sake – not for her husband.

I have heard – the incident happened in America – a husband died, and the insurance company person came, and handed over a cheque for one lakh dollars – her husband’s insurance money. She said – ‘if only I could get back my husband, I shall return half of the amount, just now’. Half of the amount she would not return - not the whole money. She is not going to get back her husband, as he has died. Even if he returns, she would return only half of the money!

There is an ancient story of Confucius.  Confucius was passing by a village; he saw a woman fanning a grave. He became very surprised – this is called love! He asked the woman – ‘lady, I have read, in ancient lore (purANA), that there were such ladies; I never thought that such persons would be alive today. I am blessed to see you; let me touch your feet.’ She said – ‘hold on; first ask as to why I am fanning the grave.’ She further said – ‘when my husband died, he said – ‘look, obviously you would remarry. But, do not marry till the grave becomes dry.’ That is why I am fanning the grave, so that it could get quickly dried up – it is still wet. After all, I gave promise to my husband.’

Even when someone (dear to us) dies, we weep for ourselves only. When a dead body is taken in procession, you are shocked; you remember about yourself, then. You say – ‘I also have to die. Hasten, there is little time left. The time for dressing up my dead body is nearing.’ We always weep for ourselves only. When we are distressed, it is for our own sake only. When we become angry, it is for our own sake only. Our whole life is centred around our ego. But, when a wise person is seen distressed, gloomy or angry, it is for the sake of – for the welfare of - somebody else; do not conclude too fast. Even his gloom is part of his grace (mercy) (karuNA).

‘A wise person, even when happy, he is not (indeed) happy; even when distressed, he is not (indeed) distressed.’ No matter, how much distressed, a wise person (buddha purusha), is found to be, he is not distressed. In his interior, there is no place for distress. The day his ego is gone, distress – shadow of ego –is also gone. His, such an amazing, state of mind (daSA) can be understood, by some other wise person only. It is very difficult for you to recognise it – how would you do it? All your beliefs proceed from yourself only. You are your own yardstick (kasauTi). Whatever you think, when you are weeping or laughing, the same kind of thoughts would arise in you, when you see someone else weeping or laughing. You think according to your criterion (mAp-daND), because you are your own yardstick. Therefore, you would not be able to understand a wise person.

Ashtavakra is right when he says - tasyAScaryadaSAM tAM tAM tAdRSA Eva jAnatE | - ‘the amazing state of mind of the wise person’. You would not be able understand that state of mind, because, you have no such experience. It can be known only by those who have experienced such a state of mind. Only a Buddha can understand Buddha; a Jain only can understand Jain; a Krishna only can understand Krishna. There is no other method of knowing that state of mind, unless that supreme state happens in your interior.

People come to me asking – ‘how to recognise (pahcAn) a true preceptor (sad-guru)?’ It is very difficult, almost impossible, to recognise one; there is no method for it. Whatever method you might adopt, that could go wrong. There is only method available for you – wherever you presume (anumAn) – not necessarily a proof – that being near some person, some flow of relish of life is felt, halt (stay) (ruk) there; experience it (relish). If there is any advancement in experience, understand that you have come to the right place. If there is no progress, understand that you have to go elsewhere, you have to seek somewhere else. You will have to keep groping (TaTOl); there is no other method. It is impossible to get any kind of guarantee, because, how would you inspect (jAnc)? How can you recognise anything, about which you have no experience in your life? Whatever decision you might take, could go wrong. If you find any wise person laughing heartily, you could think – ‘what kind of wise person is he? We only laugh like that.’ If you find any wise person shedding tears, you would say – ‘what kind of wise person is he? We only weep like that.’

Keep this in mind - you might find any wise person, in some kind of condition (avasthA); but, similar conditions happen even in (a state of) ignorance also. Whatever happens in (the state of) wisdom (knowledge), happens even in (the state of) ignorance also; only the reasons are different. There may be differences in the reasons, but the actions are same (similar); almost similar happenings (occurrences) are there, in both conditions. You would weigh only the occurrences (happenings); you would not know anything about the reasons. Therefore, you could go wrong. Do not get into this problem. That is why, I say – ‘wherever you presume - find, feel, believe that there is – there could be - something interesting, and something could be achieved, stay there, and make an effort; have courage, and experiment.’

If there is something, slowly, your life would begin to get transformed (rUpAntarit); your boat would begin to leave the shore; your bondages would begin to vanish; slowly waves of bliss would begin to arise; slowly, the door of a new World would open, inside you. If the door begins to open, then stay there. If it does not, grope elsewhere. When the door does not open, and you decide to leave, that day, do not reach any conclusion, whether he is a true preceptor or not. It is so, because, often it happens that, if the door does not open in one place, it might open elsewhere. Someone else’s door might open there, and not yours, because people are very different. No one could be a true preceptor for everyone, because of differences in people. Door opens for somebody near a Buddha, for somebody near a Mahavir, and for somebody else near a Krishna. Therefore, do not come to any conclusion (nirNaya) either before going there or while leaving. You just make an effort; if something happens, it is alright; you might stay. If nothing happens, thank him and get out. Remember that, even while getting out, it should only be gratitude – no complaints, that you have wasted your time, because, nothing goes waste. If you knock at a wrong door, even that does not go waste; these very (wrong) knocks take us to the right door. tasyAScaryadaSAM tAM tAM tAdRSA Eva jAnatE | - Knowledge (wisdom) is attained only by those who reach such a state (condition).

 

kartavyataiva saMsArO na tAM paSyanti sUrayaH |

SUnyAkArA nirAkArA nirvikArA nirAmayAH || 18 : 57 || 233 ||

‘(Obligatory) duty (kartavya) is called World (samsAr); the wise, who have attained the void (SUnyAkAr), formless (nirAkAr), immutable (nirvikAr) and taintless (nirAmaya) state, do not see (perceive) that (duty).’

There is a statement in the scriptures (SAstra) – mamEdam kartavyam – this is my (obligatory) duty. Such a determination (niScaya) is the name for World. Till the time, you feel that you have a (obligatory) duty – I am bound to do so – you remain in the World. The day you feel – ‘what is my duty? It might be that of the Creator; I shall discharge my little part, allotted to me.’ Not duty, but an acting (abhinaya). The day you start living like an actor (abhinEta) – not as a doer - revolution has taken place.

kartavyataiva saMsArO – ‘This is my (obligatory) duty (kartavya) - I am bound to perform, it is my responsibility – I am father of four children, I have a wife; therefore, this is my duty – till the time you think so, you are living in the World. Do not run away, leaving wife and children – wife and children are not the World.

Understand this Sutra. mamEdam kartavyam – The determination (niScaya) that – ‘this is my duty’, is called the World – kartavyataiva saMsArO. Till there is duty, the World is also there. Leave off the duty; let the wife and children remain; also go to office, go to shop, do your job. But, let paramAtmA be the doer (kartA) – be not the doer. You say – ‘whatever role You have allotted to me, in the play – in the drama – You intend to conduct, I shall perform that (role).’ Do not become Rama – remain only as the (character) Rama of Ram Leela. Whatever role you have been asked to enact, fulfil that – do it whole-heartedly, but, not as a doer.   

na tAM paSyanti sUrayaH | - A wise (jnAnI) does not see (recognise) any duty; they do whatever they are made to do, by paramAtmA; they do not do anything, which they are not made to do. They do not have any responsibility. That is why, Ashtavakra calls them – spontaneous (free-willed) (svacchanda). There are four characteristics for them - SUnyAkArA nirAkArA nirvikArA nirAmayAH | - SUnyAkAra – inside, they remain empty (void) (SUnya); they may assume a thousand forms, but, inside, they remain blank. Even when Ramana (Maharshi) was seen running with a stick, he was empty inside. You might have also heard about Gurdjieff boiling in anger. Disciples of Gurdjieff have written memoirs of Gurdjieff - his being in anger; then, he would look as if a violent storm is blowing. In a moment, the storm would abate, leaving no trace of it. Gurdjieff was very skilled; sometimes, he would show anger in one eye and love in another eye. Those who see the eyes, would get into argument, whether it was a look of anger or love; they (disciples) could not believe that he could show different emotions at the same time. But, there is such a possibility, because, the two sides of your brain could be used in different ways, simultaneously. The right eye is controlled by left hemisphere, and the left eye, by the right hemisphere. Now, experiments are conducted in the West on the subject. It is a unique experiment, and could be useful in the future. (Translator’s note – Acharya has elaborated much about the anger of Gurdjieff and about the possibilities of utilisation of both brain segments for behavioural changes. This has been condensed to keep the context.)

In India, Aghor Panthi ascetics (sAdhu) conduct experiments in meditation (concentration) by using liquor. No matter how much liquor one consumes, it should not have any effect on meditation, because, if the meditation is disturbed by consumption of liquor, then it (meditation) is not deep enough.

It is very difficult to say about the behaviour of a wise person. SUnyAkArA – He (wise) remains blank (void) inside, no matter what he does outside. nirAkArA – he remains formless (nirAkAr) inside, no matter what kind of acting he is doing outside. nirvikArA – you could see him in a liquor den or in the house of prostitute, but it would make no difference to him. He remains unaffected (immutable) (nirvikAr) inside. nirAmaya – no matter whatever condition you might see him, he is not distressed.

There is another mention in the life of Gurdjieff, which is very significant. Gurdjieff was very fond of driving car – he liked driving fast, even beyond the (speed) limit. Once his car crashed; the condition of the car was such that, it took more than hour and half to get him out of the car. His body was badly entangled inside the car. But, while taking him out, it was Gurdjieff who was guiding them, as to how to get him out; he was fully conscious. When he was taken out, he told where all he is required to be bandaged. His whole body was badly injured. When he was taken to a bigger hospital, after 36 hours, the doctors could not believe, that one could be alive with so many injuries. He was speaking with doctors, and they could not believe, as to how he is fully conscious. His disciples knew that he crashed the car deliberately; he wanted to see his own death; he wanted to see his body in its utmost deformity, and whether he still remains conscious or not. The doctors said – ‘this cannot be real; this person must have already died; there is no such precedent, that a man survived in such a condition.’ But he survived; not only that, he did not take any medication or tranquilisers; he refused to take any. And, the next day, he was sitting with his disciples and explaining to them, whatever he wanted to say – he was brought in a stretcher for that meeting. After three weeks, he was fit; he started moving about.

Many years after the car crash, he died. At the time of his death, his disciples were informed; he was knowing when his death would come. But, his greatest follower – Bennet, a thinker, mathematician and scientist - could not reach in time; he was late by more than twelve hours. By the time he reached, his body had already been kept in a Church. He went inside the Church. There were no one; all the disciples had gone back. When he saw the body, he was astonished; it seemed to him that he is still alive. He put his ears to the heart and, it seemed to him, that he was still breathing. He was surprised, and started wondering whether he is enacting some drama. He became afraid and came out of the Church. But he wanted to check again. He went inside and, it seemed to him, that he was still breathing.

Gurdjieff was experimenting – even after death – by standing outside his body; he experimented inside his body, and outside his body. Gurdjieff is still present to his disciples – he is as much alive, even now – after death. (Translator’s note – it is not clear, whether this statement is written in the memoirs of Gurdjieff, or it is the assumption of Acharya. India has witnessed many wise persons. But, there seem to be no reporting of such experimentation – after death - by any of them.)

A wise does not die even in death; he is not in distress even when distressed – taintless (nirAmAyA). In order to recognise a wise person, one has to be like him – a wise. The only method to know a person (really), is to be (become) like him.

 

This much for today.