Pravachan 75 - Acharya Rajneesh (Osho)

 This Pravachan was delivered on 25 Jan1977

Pravachan Audio link – Soundcloud –

https://on.soundcloud.com/c8wkN

https://oshoworld.com/maha-geeta-75/

(There is some problem with the Soundcloud audio link. Please invoke the second one for audio.)

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-75/

(Pravachan No 74 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 |

sarvArambhEshu nishkAmO yaScarEdbAlavanmuniH |

na lEpastasya Suddhasya kriyamANE(a)pi karmaNi || 18 : 64 || 240 ||

 

sa Eva dhanya AtmajnaH sarvabhAvEshu yaH samaH |

paSyan SrRNvan spRSan jighrannaSnannistarshamAnasaH || 18 : 65 || 241 ||

 

kva saMsAraH kva cAbhAsaH kva sAdhyaM kva ca sAdhanam |

AkASasyEva dhIrasya nirvikalpasya sarvadA || 18 : 66 || 242 ||

 

sa jayatyarthasaMnyAsI pUrNasvarasavigrahaH |

akRtrimO(a)navacchinnE samAdhiryasya vartatE || 18 : 67 || 243 ||

 

bahunAtra kimuktEna jnAtatattvO mahASayaH |

bhOgamOkshanirAkAMkshI sadA sarvatra nIrasaH || 18 : 68 || 244 ||

 

mahadAdi jagaddvaitaM nAmamAtravijRmbhitam |

vihAya SuddhabOdhasya kiM kRtyamavaSishyatE || 18 : 69 || 245 ||

 

अष्टावक्र उवाच ।

सर्वारम्भेषु निष्कामो यश्चरेद्बालवन्मुनिः ।

न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि ।। 18 : 64 ।। 240 ||

 

स एव धन्य आत्मज्ञः सर्वभावेषु यः समः ।

पश्यन् श्रृण्वन् स्पृशन् जिघ्रन्नश्नन्निस्तर्षमानसः ।। 18 : 65 ।। 241 ||

 

क्व संसारः क्व चाभासः क्व साध्यं क्व च साधनम् ।

आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा ।। 18 : 66 ।।  242 ||

 

स जयत्यर्थसंन्यासी पूर्णस्वरसविग्रहः ।

अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते ।। 18 : 67 ।। 243 ||

 

बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः ।

भोगमोक्षनिराकांक्षी सदा सर्वत्र नीरसः ।। 18 : 68 ।। 244 ||

 

महदादि जगद्द्वैतं नाममात्रविजृम्भितम् ।

विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते ।। 18 : 69 ।। 245 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 18 (64 – 69); but, according to the transcript of the Pravachan, all these are given sequentially (240 – 245) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

First Sutra -

ashTAvakra uvAca |

sarvArambhEshu nishkAmO yaScarEdbAlavanmuniH |

na lEpastasya Suddhasya kriyamANE(a)pi karmaNi || 18 : 64 || 240 ||

‘For that wise (muni), who is unattached (nishkAma) in all actions (undertakings) (kriyA), and whose behaviour (vyavahAr) is child-like (bAlavat), there is no attachment (coating) (lEpa) in the actions done by him - the pure one (Suddha).’

This Sutra is a lot worth understanding. Firstly, sarvArambhEshu – normally, whenever we begin any job, we do it with a resolve (desire) (kAmnA), that we should get something (by doing the job) – an ambition (mahatvAkAnkshA) to be fulfilled. But, a wise (jnAnI) does not begin any action, for any (specific) purpose. He has nothing to achieve; he is not to become anything. He has already attained whatever he is to become; he has achieved whatever is to be achieved. Yet, he continues actions. Therefore, there is no desire to undertake actions; he does not initiate any action; he does whatever the Lord makes him do. A wise does not make any resolve (taI). He talks, if the Lord gives a call; he keeps quiet, if there is no call from the Lord; he moves, if the Lord makes him move; if not, he stops. The day his ego vanished, all his ambitions for undertaking any action have also gone. Now, all the jobs are commenced (initiated) (prArambha) by the Lord; the termination (end) of the job also is dedicated (surrendered) (samarpita) to the Lord. An action might become apparent (prakaTa) in a wise, but it is not begun (by him) – beginning is done by paramAtmA. The wave arises from the paramAtmA, and it becomes apparent in the wise.

Understand this. In the case of ignorant also, it happens in the same way; but he thinks that the wave is arising from him. An ignorant assumes himself to be the source (srOt) of actions. Bondage begins there. There is no bondage in actions; bondage is in assuming oneself to be the source of actions. Have you ever done any action? How can you ever do any action? Neither birth nor death is yours (your choice), then, how can the life be yours?

I have heard – there was a heap of stones, lying near a palace. A small child was playing, and he took one stone and threw it, towards the window of the palace. When the stone was in the air, it said to other stones, lying on the ground – ‘listen, O my associates! I have developed feathers, which you were dreaming of, and I am now going to fly in the sky.’ Even stones dream of flying, but they cannot; they suffer the constraint (majbUri) of lying on the ground. Today, this stone developed ego (ahamkAr). Somebody threw it, but the stone makes a declaration of developing feathers and flying in the sky. Actually, it is being thrown (by somebody), but it keeps boasting. There was no initiative (pahal) from its own side (interior); someone else had initiated it, but, it (stone) has itself become the master of the initiative (beginning) (prArambha). When the stone hit the glass window, it (glass window) was shattered to pieces (caknAcUr). Then, it (stone) laughed uproariously, and said – ‘are you listening? I have cautioned, thousands of times, that no one should come in my way; otherwise, I shall shatter them to pieces.’ Obviously, when a stone hits the glass, it (glass) is bound to be shattered to pieces. But the stone was not the doer (kartA). When a stone hits a glass (forcefully), the glass would naturally get shattered. The difference between, doing something and something happening, should be understood. The stone did not do anything; it has nothing to do, but the glass was shattered. The stone is only a (an efficient) cause (instrument) (nimitta) for shattering the glass; it is not the doer. But, whoever is ready to miss the opportunity? The stone did not miss the opportunity – like anyone else – of boasting (making declaration), that it will shatter, those who come in its way, to pieces. It is natural (svabhAva) that when a stone hits the glass, the latter would be shattered to pieces. This nature is called paramAtmA. This is happening as a matter of course. No one is doing anything.

After the glass was shattered, the stone fell on a carpet (kAlIn) in the palace. There, the stone felt relieved; it said – ‘it has been a long journey; I have become tired after finishing the enemy; now, let me rest a little.’ It fell on the carpet, but says that it wants to have some rest. Seeing the carpet, the stone thought – ‘arrangements have been made for my reception; someone seems to be waiting for me.’ Hearing the sound of stone hitting the glass, and the glass being shattered, the servant of the palace came running. The stone thought that the master of the house is coming to receive it. However, the servant took the stone in his hand, for throwing it out; but the stone said to the servant – ‘thank you; I am pleased with the reception. I am not an ordinary stone – a rare one – who has developed wings, and fly in the sky.’ However, no one heard it, because the language of the stone and that of man are different. The servant threw the stone out. But, the stone said – ‘I feel homesick; the journey had been very long; I spent a lot of time away from home; let me go back now.’ When it was about to fall back in the heap, it said (to other stones) – ‘I was a guest of honour in the palace; I was decorating the hands of the emperor. It was a wonderful reception. You won’t be able to understand; you were never able to get out, fly out. I have seen the beauty of boundless sky, with stars and moon. But, after all, home is a home; therefore, I have come back.’ The stone fell down into the heap.

Similar is the story of man also. Neither beginning nor the end is in your hands. You would be able to breathe only till there is life-breath. When breathing stops, what will you do? But, you say – ‘I am taking breath’. Indeed, it is paramAtmA who is breathing. You will realise the folly of this, when death stands at your doorstep. Then, try to take breath; you won’t be able to take even one more breath; the breath that went out, would never return. You are not taking breath – it goes on, by itself; it is paramAtmA who is breathing. paramAtmA means the ‘aggregate’ (samagra). Every bit of this aggregate is undulating – it is taking breath. Thus, a wise perceives; but, an ignorant believes the way he wants to (believe); he is not able to see the things as they are.

sarvArambhEshu – every action has a beginning (initiation) – this itself is to be understood. In (Bhagavat) Gita, Krishna says – ‘surrender (samarpit) the aspiration (desire) for result (phalAkAnksha) unto the Lord’. This Sutra goes deeper than that, because, it says – ‘surrender even the initiation of the action (phalArambha) to the Lord’. (Translator’s note – Here, use of ‘phalArambha’ seems to be doubtful. phalArambha means ‘beginning of the result’. IMHO, it should be ‘prArambha’ – meaning ‘initiation (of action)’. Accordingly, it has been translated as ‘initiation’.) Result comes at the end (of action). Krishna asks us to surrender aspiration for result to the Lord. But, Ashtavakra says – (surrender even) ‘initiation (of action)’, because, if the initiation is not surrendered, then it will not be possible to surrender the aspiration for result. One who fails in the beginning, will not be able to cope later. If one fails in the very first step, how can he take last step correctly? The arithmetic has gone wrong at the very beginning itself; there is failure, even at the beginning, Therefore, I call Krishna’s Gita as Gita, and Ashtavakra’s Gita as Mahagita; it goes much more deep; it goes to the root; it enables uprooting transformation (rUpAntaraNa). Leave the initiation (beginning) (prArambha) to paramAtmA. One who leaves off initiation, the end would (also) go away. If there is no ownership (mAlik) even at the very beginning (prArambha), how would it be possible later (at the end)? There is no scope for it. Now, ownership cannot stand, because you have pulled the rug (zamIn khInchnA).

sarvArambhEshu – at the commencement of all actions. The yearning (vAsanA) to do things, to show off oneself, should be abandoned. Once that is done, one becomes wise (jnAnI); one, who holds on to it (yearning), is ignorant (ajnAnI). If you do not leave off, in the beginning itself, it will not be possible to leave at the end, no matter whatever method is adopted. How can it be left? All these things are associated. If you say that you took birth, then, how can you say that death happened (ghaTI)? Birth and death are two sides of the same coin; these are two legs (paDAv) of the journey (yAtrA). If birth is in your hands, then death also is in your hands; if birth is not in your hands, then, possibly, death also is not in your hands. The seed is not in your hands; so, the result (fruit) (phal) also cannot in your hands.

Krishna says – ‘leave off the fruit’; but Ashtavakra says – ‘leave off the seed’; then everything goes away. From the seed, tree comes up; from the tree, the fruit, and from the fruit, again the seed. If you wait till the fruit stage, it would go wrong. This habit becomes so strong, that you are never able to leave off the result. That is why, it is interesting to note that, the adherents (bhakta) of Gita, leave off unpleasant results to the paramAtmA; but, when the results are pleasant, they are not able to leave off; they leave off bad things, but find it difficult to leave off good ones.

I have heard – an adherent (bhakta) of Gita was living in a village. He had grown a beautiful garden; he used to tell about his garden to others – about the trees and the kind of beautiful flowers growing in his garden. He used to tell that it is all because of his effort. He would read Gita daily. The Lord (bhagavAn) wanted to test him, whether he has abandoned the fruits of his efforts or not. Therefore, he came in the guise of a poor Brahmin; He visited the garden and enquired about the garden. The person was, as usual, boasting about the beauty of his garden. The Lord had come prepared; he let the cow, He brought along, to enter into the garden. As he was explaining about the garden, the cow ate up those beautiful flowers. The person became very enraged and thrashed the cow with a stick; his thrashing was so heavy that the cow died. After that, he became frightened, because killing a cow (gau-hatyA) is considered a great sin. Lord (in the guise of Brahmin) asked him as to why he killed the cow. He said – ‘Sir, I did not kill the cow; I am just an instrument in the hands of Lord’. That poor Brahmin laughed; he said – ‘were you an instrument (in the hands of Lord) just for killing the cow? What about the trees and flowers? Were you not the instrument for the growth of these also? It means that the trees were planted and they were growing, because of you; but, the killing of cow is the responsibility of the Lord?’

Man’s logic is to ‘accept good things, and reject the bad’ (mIThA mIThA gap kaDvA kaDvA thU) (a saying meaning – sweet gossip, and bitter spit); (man’s logic is) to adorn one’s ego, by choosing the best, and leave off the worse. Ashtavakra’s Sutra goes deeper – to leave off even the initiation (beginning) (prarAmbha) – get hold of the seed; go properly, from the very first step; get into the root (of the problem). One needs to change at the very outset; if one is to reach the temple at the final moment (of life), he should begin to worship, pray, sing praises of Lord from the very first moment; then, the goal would be reached. It is not that one could spend his whole life in the liquor dens, in the gambling dens, and, at the final moment, he would reach the paramAtmA. People are very clever (cAlAk); they say – ‘we will leave off the fruit (result)’. But, one would not be able to do so, unless it is done at the very beginning itself.

sarvArambhEshu nishkAmO – that wise (muni) who is desire-less (nishkAma) in all actions (undertakings).... One who leaves off (desires) at the very outset (prArambha) is indeed desire-less (nishkAma). Ambitions (aspirations) (kAmnA), desires (kAma) are hidden at the very outset – ‘I shall do, I can do, I can prove’. The word ‘muni’ should be understood. The word ‘muni’ is derived from ‘maun’ (silence) – one who does not even speak by himself; he speaks if the Lord wants him to; otherwise, he remains silent.

(Samuel Taylor) Coleridge was a great English poet. When he died, thousands of unfinished poems were found in his house. When he was alive, his friends used to urge him, again and again, to complete them. Some of the poems were almost complete – just one line was left. Coleridge used to tell them – ‘let Him, who initiated (the poem), also finish it. I am no one to finish it. Initially, I made effort (to finish), but all my efforts were in vain. Sometimes only three lines would come (to mind), and not the fourth line. When I was young, a novice (sikkhaD), egocentric (ahankArI), blind, somehow, I used to complete the poem. But, every time, I found the (last line of the) poem to be just ordinary, while other lines were extra-ordinary (apUrva), and the contrived last line was heavily flawed (dhabbA), ruining the beauty of other lines. There was no cogency (tAlmEl). Those three lines were that of paramAtmA, and the last line, mine. Thereafter, I decided that He is the author, and I shall write only what He makes me write. I am an instrument (upakaraNa) in His hands. Therefore, I write only that much, commanded by Him, and I do not spoil it.’ Coleridge had completed only seven poems in his lifetime. When he died, there were about forty thousand unfinished poems. All those (forty thousand poems) could have been unique (anUThI); but he was a very honest poet. He should be called a sage (Rshi) – not a poet; he was not any master of rhyme (tukband); he was just like the sages of Upanishads – he wrote only that much, which was inspired.

‘muni’ means – ‘one who does not even speak from his side; he does not say ‘yes’ or ‘no’ from his side’. When the wise is asked something, he (in turn) asks paramAtmA. Probably, that is not perceptible to you. When the wise is asked any question, he submits it at the feet of Lord; then the answer flows through him. The reply comes through the wise, but not from the wise; it is only his (wise) voice – not his words. ‘muni’ is the one who has become void-like (empty) (SUnyavat) from his side. When anyone becomes void-like, he enters into total silence; then only paramAtmA is able to speak. Till there is noise inside you, till you are full of waves, His whisper (phusphus) would not be heard. Till one remains insane (immersed) in his thoughts, His sweet voice could not be heard; you cannot become a path (mArg) for Him.

sarvArambhEshu nishkAmO yaScarEdbAlavanmuniH | - ‘bAlavat’ – consider this word – ....’that wise (muni) who is desire-less (nishkAma) in all actions (undertakings), and who behaves like a child...’ What is the characteristic of a child? Firstly, a child is ignorant (ajnAnI). If I tell you that, even a wise (jnAnI) is ignorant (ajnAnI), you might be surprised, because, wise and ignorant are contradictory (virOdhAbhAs). But, a wise is ignorant. A wise does not know anything; whatever knowledge is infused by paramAtmA, that is all. A wise does not know anything, from his side; he is not a scholar. A scholar could never become wise; even a sinner could reach there (wisdom), but not a scholar. Scholar keeps languishing, because he is conceited (dambh) of knowing. But, a wise knows only this much – ‘I’ am not at all here; how can I know?’ Knowing is not possible.’ (Therefore,) a wise is like a child; he has conceded – ‘I shall know only that much, which You make me aware; I have no brilliance of my own; I have nothing which can be called mine; You are my wealth; I just do not exist; I am a zero – a void; I shall become revealed (prakaTa) only that much, which you get revealed in that void; only You are revealed.’

Socrates has said – ‘when I learnt, that I know nothing, that very day, the first ray of wisdom (jnAna) descended’. Upanishads say – ‘one who says – ‘I know’ – does not know’. LaoTsu says – ‘only those, who know nothing, have the conceit of knowing’. The quest to know gets covered (tirOhit) in those who (think that they) know. The notion (bOdha) of knowing (knowledge) does not arise, in those, who (really) know; that (notion of knowing) is indeed an aspect of ignorance. Now, you might understand, as to why, the notion – ‘I know’, arises only in an ignorant (who does not know), because, ignorance is so dense (saghanIbhUta) in him. A wise does not have the notion of knowing, and only a wise knows – not an ignorant. This might sound paradoxical; but, life, here, is very paradoxical. Here, those who are proud of knowing, have nothing (no knowledge); and, those who have the feeling (bhAva) of not knowing, have everything. Those who have the pride of being rich, are indeed pauper (nirdhan); and, those who have understood that they are pauper, have, indeed, got the riches. Those who have pride, are worth nothing; and, those who renounce pride, have become invaluable, beyond any measure. Those who ‘are’ here, indeed, ‘are not’. Initial rays of ‘being’ descends in the lives of those, who ‘are not’; slowly, the Sun (of Being) would also descend. Get erased (miTO), if you want to ‘be’.

Therefore, firstly, it is about ignorance (ajnAna) in being ‘child-like’ (bAlavat); a wise is ignorant (innocent) like a child, but, there is a little difference; therefore, it is said ‘child-like’ (bAlavat) and not ‘child’ (bAlak). ‘bAlavat’ means child-like – not child. There is a famous saying of Jesus. In a market-place, someone asked Jesus – ‘who would reach the Kingdom of the Lord?’ He looked around; in the crowd, there was a (Jewish) preacher (rabbi), there were scholars, priests, rich and respected people. Each one of them thought that Jesus might point towards him. But, he saw a small child, standing there, in the crowd. He lifted up the child on his shoulders, and said – ‘those who are like this child, would enter the Kingdom of our Lord.’ He said – those who are ‘like the child’ – not children - would enter; otherwise, all children would (be able to) enter. Children are ignorant (innocent), but they are not aware of their ignorance (innocence). Even a wise is ignorant, but he (wise) is aware of his ignorance – this is the difference. A child is ignorant – just ignorant; it is not aware of its ignorance. A child is ignorant and unaware; but, a wise is ignorant and aware. The difference is only in awareness (bOdha). The child is asleep and the wise is awake. As the child grows, it will learn, and become aware. (Translator’s note – Acharya has explained the condition of a child very vividly. This has been condensed to avoid repetition.)

Similarly, Svetaketu, son of (sage) Uddalaka returned from the seminary (gurukul), after learning all the scriptures, after memorising (kaNThastha) all the Vedas. The father (Uddalaka) was pained seeing the conceit (akaD) of his son. How can a person of knowledge (jnAnI) could be conceited? He should be humble (vinamra); but his son was conceited. There was a reason for his conceit – he stood first in the class; he had won awards; he had become proficient (pArangata) in scriptures. He was thinking that his father would pat him on the back. But his father was dejected. He stood before his father; he did not even touch his feet. Uddalaka asked – ‘son, have you learnt that, knowing which, everything becomes known?’ Svetaketu asked – ‘what are you talking? There was no such thing in the syllabus (pATha-kram). Even my teacher (guru) did not talk about it. I have come back after learning Vedas, history, lore, grammar, language, maths, geography, and everything else. But in all these years, such a talk – by knowing which, everything becomes known – never arose.’ Therefore, Uddalaka said – ‘then, go back, because, in our household, we are not brahmins only in name; we are truly brahmins. We become brahmins, by learning about Brahman. Having born in the household of brahmins, we are not just brahmins (only in name), but, we have tasted Brahman. Go back, and search for That one.’

Therefore, there is one knowledge (jnAna) which is obtained from outside; we accumulate that knowledge. But that knowledge would remain outside only; it can never become interior (knowledge). It cannot awaken your inner consciousness; it can never light up your inner lamp. It is borrowed (knowledge), and it will remain borrowed only. It is stale (bAsA) and it will remain stale. We gather the left-over (ucchishTa), and do not know ourselves. By knowing oneself – knowing That one, who is hidden inside – everything is known. But every child goes to school, college, university; he would gather all kinds of knowledge, attain all possible degrees (upAdhi). But, all those degrees prove to be just degrees; it (gathering degrees) becomes a disease. Ultimately, he would be languishing.

But, a wise (jnAni) is child-like in a different sense. Having learnt everything, he has come to the conclusion that nothing is known, by knowing all these. After having known all these (external) knowledge, he had thrown them out as trash. Now, he has again become ignorant (unlearned) (abOdha); he has become child-like. He roamed throughout the World, but got nothing; his hands were empty. Having known this (thus), he abandoned taste for learning. Now, he says – ‘what will happen by knowing? Now, let me know Him, who knows everything. Now, let me know the knower (jnAnta); what is the use of knowledge? I have wandered a lot among the objects (dRSya); now, let me know the seer (drashTA) – the One who knows everything, by remaining hidden inside; let me recognise Him.’ This is one aspect of ‘child-like’.

Another aspect of ‘child-like’ – there is a quality (khUbI) in children - whatever happens, they do not carry on for the next moment. If you scold the child, he becomes annoyed; he throws tantrums; he says that he will not see your face again. After sometime, he comes back, and sits in your lap, having forgotten everything. That anger (annoyance) was momentary; he does not hold on to it. On the other hand, if someone insulted you, you become angry; you remember that incident even after fifty years, even if the person is gone; it has become a knot. A child is simple, fluid like water; you cannot even draw a line on it (water). If one draws a line in the sand, when the wind blows, it will get erased. On the other hand, if you inscribe a line on the stone, it remains forever. If you look back, you cannot remember things that happened before fourth year of your life. People ask me – ‘when childhood is gone?’ When we begin to tie knots, that day childhood is gone. You may be able to recollect only up to four years of age, or may be three years at best. Beyond that, you won’t be able to recollect anything. The last incident you recollect is the day when your childhood ended. That day a knot has been tied. Before that, no knot is made. We preserve those knots. If someone abuses, a knot is tied, and we never forget. From that day, your simplicity is gone. A wise becomes like a child again, he becomes like liquid.

A person came to Buddha and spat at him. He (Buddha) wiped his face with his upper garment; after that, he asked that person – ‘do you want to say anything more?’ Ananda (disciple of Buddha) was standing close by. He got furious; he asked Buddha – ‘Sir, if you give me permission, I shall break his neck.’ Ananda was brother of Buddha. He had been with Buddha for more than twenty years. Being from a royal lineage, he was very angry at the person who spat at Buddha. Buddha said – ‘I am not surprised by this person spitting at me; but I am surprised seeing your behaviour. You have been here for more than twenty years; but, your old habits have not left you. This person came to say something to me. But, he could not find suitable words – even abuse would not do. Therefore, he spat at me. He might not be very skilled in communication.’ Often, it happens that you embrace someone, you take someone’s hand in your hand and press it warmly, you garland someone or your eyes are filled with tears seeing someone - all because whatever you want to convey, could not be contained in words. That person (who spat) was still standing there, and listening to the conversation. He went home, filled with grief, for his despicable act. He could not sleep that night. Next day morning, he came back to Buddha; he fell at his feet and sought forgiveness. Buddha said – ‘who is to forgive you? That person, on whom you spat, has gone; he is no longer here. A lot of water has flown in Ganga since then. It is more than twenty-four hours, and the matter has ended then and there; it is like a line drawn on water; it does not stay. Now, how can I forgive you? I have not tied any knot (of that incident); if so, I would have untied. I shall tell you only this much – you also do not tie knots (of incidents). Whatever happened, has happened. The gust of wind is gone. Do not even regret.’

What Buddha said – ‘now, do not even regret’ – is very important. People come to me, and say – ‘I get angry, but then I regret it; then, again, I get angry, and again regret. What shall I do?’ I tell him – ‘all through (your life), you have been trying leave off anger; now, at least do this much – stop regretting’. He says – ‘what is the benefit? You seem to be giving a wrong lesson’. I tell him – ‘you leave off either anger or regretting. You are not able to leave off anger; but you can leave of regretting. Your regret is adding fuel to your anger.’

Suppose you abused someone in your anger. After coming home, you felt that your image – as a gentleman – has been tarnished, and you should not have done it; therefore, you want express regret; but, you are indeed trying to whitewash the incident. You think that your image would get restored by that. But, after regretting, you again become ready to get angry again. Therefore, I say to you – ‘do not regret; do not tie another knot; whatever happened, has happened. By that (not regretting), you might not be able to get angry again, because you have become aware that you are prone to anger, and that it hurts your image.’ Then, you would not be able to deceive yourself. Tell your friends – ‘I am a bad person, because, I am prone to anger; please keep this in mind, while dealing with me.’ If you make such a declaration, a revolution would take place; thus, you would be able to destroy your ego. Anger arises from ego; as the egotism diminishes, you become that much less prone to anger. Regretting, actually, strengthens your ego. That is why, even after regretting, anger does not go off. Understand the meaning of meditation (dhyAna) - it is ‘taking bath’. Do meditate daily, that is, take bath daily. By taking bath, you wash off body’s dirt; similarly, by meditating, you wash the dirt off from your mind. You become fresh; you become like a child. A child is innocent (blemish-less) (nirdOsh); so also a wise – he is innocent (blemish-less).

 ‘For that wise (muni), who is unattached (nishkAma) in all actions (undertakings) (kriyA), and whose behaviour (vyavahAr) is child-like (bAlavat), there is no attachment (coating) (lEpa) in the actions done by him - the pure one (Suddha).’ He (wise) does actions, but he is no longer a doer (kartA). Therefore, no coating (attachment) gets applied by actions. No coating (attachment) is ever applied by action. This is very important. You might have heard ‘karma-bandha’. If it is properly understood, this is not correct, because, no bondage is created by any action; bondage happens because of desire (wish) (kAmnA). No bondage is created by action. Otherwise, Krishna would not have told Arjuna, in the battle field, to perform action. He (Krishna) said to Arjuna – ‘leave off the desire for result (phalAkAnkshA) and then get into the battle field. If desire for result has been left off, then, you are not fighting the battle, but paramAtmA.’ This is what Ashtavakra is also telling – but much more deeply – ‘be without ambition, even at the outset’ (sarvArambhEshu nishkAmO). Therefore, one should bear in mind that there is no wish (ambition) even at the outset of any action. The action should keep going. Action is natural (svabhAva) for life; it will never stop. Let the journey of action continue; but, you become void (empty) inside. You do not do it (action); let it happen. No one is bound by action; it is wish (ambition) (kAmnA) that binds. Therefore, rather than ‘karma bandha’, ‘kAma bandha’ is much more appropriate. Buddha also did actions; after attaining enlightenment, he was performing actions for forty years. Mahavir did actions after attaining wisdom; Krishna did actions; Mohammed did actions; Jesus did actions. Actions never stop. But the quality of action undergoes change; there is no doer left behind.

 

sa Eva dhanya AtmajnaH sarvabhAvEshu yaH samaH |

paSyan SrRNvan spRSan jighrannaSnannistarshamAnasaH || 18 : 65 || 241 ||

‘That knower of Self (Atma jnAnI) is indeed blessed (dhanya), who has transcended (nistaraNa) the mind, and remains same (homogenous) (Ekaras) even while seeing, hearing, touching, smelling and eating.’

nistarshamAnasaH – one who has transcended the mind, who has crossed over (gone beyond) (nistaraNa) the mind – he is blessed. We do not go beyond (transcend) even the body. When we feel appetite, we say – ‘I am hungry’. Whereas, you very well know that the body is feeling hunger – not you; you are the knower, who knows that the body is feeling hunger. When one feels headache, he says – ‘I am in pain (pIDA)’, but, you very well know that you cannot have pain, because you are the knower of the body pain. If someone abused, you get upset (kshubdha); it is the mind which gets upset. When someone throws the stone of abuse, waves arise in the mind-ocean; the mind gets disturbed (tarangit). You are only watching; you are watching it sitting on the bank (shore) – that waves arise in mind when someone abuses you. You are not the mind. You are neither the body, nor the mind. You are beyond both – something indefinable (indescribable) (aparibhAshya). But, one thing is sure that you are awareness (jAgRti), intelligence (wisdom) (bOdha), consciousness (hOS). When one attains this wisdom (bOdha), we call him a wise-person (buddha-purusha). Transcendence (nistaraNa) means attaining this state (bhAva) of witness (sAkshI).

nistarshamAnasaH – that knower of Self, who has transcended the mind, who has gone ahead – or behind – the mind, who has gone beyond the mind, one who is not standing in the (midst of) flow (dhAr) of mind – is indeed blessed. (Translator’s note – ‘dhAr’ also means ‘edge’; in this present context, this meaning does not seem appropriate.) Such a wise person (jnAnI), remains same (homogenous) (harmonious) (Ekaras) in all conditions - while seeing, hearing, touching, smelling and eating. One who has transcended the mind, does not feel happiness or grief; both these (happiness and grief) are happening in (to) the mind. He is not happy in happiness nor sad in grief. Whether anyone throws abuses, whether there is success or failure, whether it is thorns or a bed of flowers spread out, he remains same (homogenous) (harmonious) (samaras).

Poem of Acharya -      

एक बुलबुल का जला कल आशियाना जब चमन में

फूल मुस्काते रहे छलका न पानी तक नयन में

सब मगन अपने भजन में था किसी को दुख न कोई

सिर्फ कुछ तिनके पड़े सिर धुन रहे थे उस हवन में

हंस पड़ा मैं देख यह तो एक झरता पात बोला

हो मुखर या मूक, हाहाकार सबका है बराबर

फूल पर हंस कर अटक तो शूल को रोकर झटक मत

ओ पथिक, तुझ पर यहां अधिकार सबका है बराबर

है अदा यह फूल की छूकर उंगलियां रूठ जाना

स्नेह है यह शूल का चुभ उम्र छालों की बढ़ाना

मुश्किलें कहते जिन्हें हम राह की आशीष हैं वे

और ठोकर नाम है बेहोश पग को होश आना

एक ही केवल नहीं है, प्यार के रिश्ते हजारों

इसलिए हर अश्रु को उपहार सबका है बराबर

फूल पर हंस कर अटक तो शूल को रोकर झटक मत

ओ पथिक, तुझ पर यहां अधिकार सबका है बराबर

Be it happiness or grief, life or death, friend or foe, day or night – everything has equal right (adhikAr). Do not seek happiness or avoid grief; do not seek anything at all. Whatever comes, remain a harmonious (samaras) witness. Blessed is he, who remains harmonious in all conditions, whom nothing shakes – unshaken, who is unwaveringly established in his core (centre) (kEndra). Remember this word – nistarshamAnasaH – beyond the mind – mindless (unman) – which Zen Fakirs call ‘no mind’. One should seek (search out) such a state (condition) inside oneself, which is not touched by anything. Such a state lies hidden inside you – that is your Self (AtmA), Till we (come to) know (realise) That, we have not known That One, by knowing which, everything (else) is known. By knowing That One, all pairs of opposites (dualities) (dvandva) come to end; then, there is no more choice (option) between the two (pairs of opposites) (dualities) – choice-less-ness arises. Only in that choice-less-ness, there is bliss – Existence-Consciousness-Bliss (saccidAnanda).

There is a mention in the life of (King) Janaka. Janaka lived in a palace, with grandeur. He was emperor, and also a witness (sAkshI) – it was a unique combination, like the saying ‘gold with fragrance’ (sOnE mE sugandh). It is not very significant that Buddha was a witness; so was Mahavir; it was very simple, because, they became witness, after renouncing (leaving off) everything. But, Janaka being a witness, is very significant, because, he had everything, and yet he was a witness.

A preceptor told one of his disciples – ‘you have been trying hard for so many years, but you are not able to understand anything. Now, it seems, it is beyond my capacity (to teach you). You go to Janaka. He (disciple) said – ‘if I could not gain anything from such a great wise person like you, how can anything happen with such an ignorant (ajnAnI) like Janaka. He lives in a palace; he watches dance of prostitutes; I have heard that he consumes wine and all. Where are you sending me?’ But the preceptor insisted that he should go.

That disciple went to Janaka, unwillingly, just because he could not disobey the command of his preceptor. He had only reproach for him (Janaka). He thought that he knew much more than him (Janaka). When he reached there (palace of Janaka), coincidently, he found Janaka sitting and watching the dance of prostitutes; wine was flowing. He became very annoyed. He said to Janaka – ‘Lord, my preceptor sent me to you; that is why I have come here. I do not know what kind of sin have I committed, that he has given me this punishment. Now that I have come to you, let me ask you as to what kind of rumour (gossip) (afvAh) you have spread that you have attained wisdom? I see there is only merry-making here. You have such a huge empire; you are sitting in such a big palace, in the midst of all kinds of comforts and facilities. How could you have attained wisdom? Only those who renounce (the World) attain wisdom.’ Janaka said – ‘you have come at an inappropriate time; this is not the time for holy company (satsang). Right now, I am busy; you do one thing – just take this lamp’. Janaka gave a lamp kept near him. He said – ‘taking this lamp, go around the complete palace – each and every room; but, remember one thing – that is the uniqueness (khUbI) of this place – if the lamp gets extinguished, you won’t be able to trace back the route; you would get lost. By the time you return, I would have become free; then we can have holy company.’

It was a huge palace, and the youth went therein, taking the lamp. He had heard about the palace – it was very magical (tilismi). He was worried that he got into a difficult situation – it was a huge palace, and he was to visit every room; all the while he should see to it that lamp does not get extinguished. But, as he had to do, what Janaka said, he went round the palace; the palace was indeed very beautiful, as he had heard; there were beautiful sculptures, nice carpets. But, he could not notice anything, because he was worried that the lamp should not go out. Till he returned back, after going through the complete palace, he was not sure; however, the lamp was still burning.

After he returned, the emperor enquired about his sojourn of the palace. He told the King about his ordeal - ‘I was busy looking after the lamp; therefore, I did not have the opportunity of looking at all those things in the palace.’ Janaka said – ‘you look very tired; so am I. Now, you have some sleep’. He showed him a beautiful and comfortable bed. Janaka said – ‘please have some rest. But, remember one thing – there is a sword kept hanging above the bed; it is tied with a slender thread. Take care that the sword does not fall down, because, the moment you fall asleep, the sword would snap.’ The disciple became more worried, that he has got himself into a very difficult, irretrievable situation. But, as he was very tired, he wanted to have some rest. But, then, he became worried about snapping of the sword also. Therefore, throughout the night, though he was comfortably lying on the bed, he could not sleep; he was always looking at the sword.

In the morning, the emperor enquired whether he rested well. He said – ‘what kind of rest? You have kept a sword hanging over the head. Throughout the night, I was just looking at the sword; I could not have a wink of sleep. I have had enough of this. Please let me go; I do not want any holy company. The emperor said – ‘please leave after food; the holy company takes place after that only. Your preceptor has sent a message that if you would not attain wisdom after the holy company, your life might be in danger – you would be crucified (sUlI) in the evening, if you do not attain wisdom. You should attain wisdom.’ The disciple said – ‘is it necessary that one should attain wisdom after holy company? It might or might not happen. What kind of compulsion is this?’ The emperor said – ‘I do not know. This is the message of your preceptor, that you should attain wisdom.’

Accordingly, he agreed to partake meals. The food was very tasty, but he could not relish it, as he was very perturbed. He could not attain wisdom, even after spending thirty years with his preceptor; then how is it possible to attain wisdom in just one sitting with the emperor? After the meals was over, the emperor asked him – ‘how was the food?’ He said – ‘just let me go. My only prayer is that I should be allowed to go; I do not want any holy company.’ Then, the emperor said – ‘this indeed is the holy company. In the night, you roamed around the palace with the lamp in hand; but you could not enjoy the palace, because, you were concerned that the lamp should not go out. Similarly, the lamp of my life is about to extinguish. If the lamp in your hand goes out, you would have gone astray; similarly, if the lamp of my life, goes out, I would be languishing in the darkness of death. Therefore, before that lamp (of life) goes out, I should understand the life. I am in the palace, but palace is not in me.

In the night, you could not sleep, because a sword was hanging over your head. Similarly, every moment, the sword of death is hanging over everyone’s head. Any time, the slender thread might snap, and death could take place, any moment. When death could happen with such ease, who would indulge in the merriments of life? I am sitting in the midst of merriments, but I am not involved therein. You had such a tasty meals, but you could not relish it. Similar is the case with me. All these things keep going on, but I do not derive any pleasure out of it. I am awakened in my interior. I always ensure that my inner lamp remains lit. I see the sword of my death hanging over my head; I could be crucified any moment. Even if you do not learn the lesson of life, even if you do not derive the benefit of this holy company, death is bound to come. Before that, you should attain some such thing, which could not be snatched by death. You should attain some such thing which is immortal (amRta). Therefore, there is everything here, but it makes no difference.

What Janaka said – ‘I am in the palace, but the palace is not in me; I am in the World (sansAra), but the World is not in me’ – is indeed the ultimate (parama) characteristic of a wise. Even though they (wise) might be doing all sorts of jobs, they are not affected by them. Becoming witness is the process (prakriya) through which one remains unaffected. nistarshamAnasaH – the process of not being affected (lipta), going beyond the mind. Mind is heterogeneous (anEka ras), but beyond the mind it is homogeneity (Ek ras); as mind is many, it is heterogeneous. (Translator’s note – EkarasatA – The philological meaning given for the word is ‘monotonous’. But, the word ‘monotony’ and its derivatives like ‘monotonous’ have a negative meaning. Here, what is intended is better described as ‘homogeneity’ – like a sugar candy which has a uniform sweetness. But, even sweet has a positive connotation. Here, what is meant is a taste which is above dualities (dvandva) - neither positive nor negative, similar to ‘bliss’ (Ananda) or ‘tranquility’ (SAnta) or ‘dispassion’ (vItarAga).)

The mind is not single (singular), as you might think. Mahavir says – ‘man is multi-minded (bahu-cittavAn)’. It is not a single mind – there are many minds inside man. It keeps changing every moment. In the morning, it is something; in the afternoon, it is something else. Mind always keeps changing – there are so many minds. Modern psychology says that man is ‘poly-psychic’ – that is exactly the word of Mahavir – bahu-cittavAn. Poly-psychic means multi-minded. Gurdjieff used to say – ‘you are a crowd – not single. In the morning, you were pleasant (prasanna) – then, there was one (kind of) mind. After that, you became dispirited (khinna), and another (kind of) mind came about. After that you received a letter from your friend, and you became very happy – it was third (kind of) mind; but, the friend had written some such thing which made you again dispirited – then another (kind of) mind came about.

Mind keeps changing throughout the day. Therefore, how can one get homogeneity (EkarasatA) with the mind? Homogeneity (uniformity) (EkarasatA) can happen only with that which is One (singular); that One is the witness inside you. Only by knowing that One, homogeneity (uniformity) (EkarasatA) can arise in your life. Homogeneity is another name for Bliss (Ananda).

 

kva saMsAraH kva cAbhAsaH kva sAdhyaM kva ca sAdhanam |

AkASasyEva dhIrasya nirvikalpasya sarvadA || 18 : 66 || 242 ||

‘For that wise, who is always changeless (nirvikalpa), like the sky (AkASa), where is the World (samsAra) and appearance (AbhAsa) or end (to be accomplished) (sAdhya) and means (sAdhana)?’

There is no World for him, who has become established inside himself, changelessly, in the state of witness (sAkshi), like the sky. World (samsAra) is the combination (jOD) of mind and consciousness (awareness) (cEtanA); it (World) is identification (self-sameness) (tAdAtmya) of mind and (with) the witness. If that identification is broken, then, there is no World for him. World is a delusion (bhrAnti) of mind; it is (about) wandering in the mental palaces (mahal). If the lamp gets extinguished, then, one would keep wandering in the mental palace; if the lamp keeps glowing, one would not go astray in the mental palace (Translator’s note – In regard to the lamp example, please refer to the Story of Janaka and the disciple, given earlier.)

Only this much is the substance (essence) (sAr) (found) in all the scriptures (SAstra). Then, where is the end (goal), and where are means? After one has reached the witness (state), there is no end (goal) and no means; he is not required to practise (adopt) any methods (procedures) (vidhi) - no Yoga, no chanting, no penance. He is not to go anywhere – no liberation (mukti), no heaven (svarga) nor any paramAtmA. He is not to go anywhere nor do anything; he has reached (the destination) (home). If one reaches the witness (state), he has become free (liberated), he has attained the fruit of all fruits. One has to go only inside oneself.

I have heard – in some village, a Fakir used to roam around; he had a long, white beard; he carried a long, thick stick; his aged, loose, wrinkled body was covered with tatters. He was always carrying a bundle; on that bundle, it was written, in bold letters – ‘Maya’ (mAyA). Often, he used to open the bundle; in it (bundle), there were a lot of waste paper bundles. If he finds any coloured waste paper, in the lanes he passes through, he would gather them, and tie them into bundles – like (currency) note bundles, and keep them in the Maya bundle he was carrying. Day by day, that bundle was getting bigger, while he was becoming old. People used to tell him – ‘you insane! Why are you carrying this trash?’ He would laugh and reply – ‘you are insane, and you call others insane.’ Sometimes, he would sit in front of some house, and show them the paper bundles, saying – ‘this is my vital breath (prANa); if it is lost, I would not be able live, even for a moment. If these are lost, I would become insolvent; if these are stolen, I would commit suicide.’ Sometimes, he would say – ‘this is my money, wealth. With this, I would reconstruct the dilapidated village fort.’ Sometimes, while caressing his white beard, he would proudly say – ‘my (our) flag would flutter on this fort, and I shall be the king.’ Sometimes, he would say – ‘don’t consider these to be notes; I shall make a boat with these, and go across, sitting in it.’ The people of the village would laugh at him. Whenever someone laughs loudly, he would say – ‘shut up. You are mad, and you consider others mad.’

Then, a wise man arrived in the village. He said to the villagers – ‘do not consider this man to be mad, and do not make fun of him. You fools, worship him, because, he is carrying the bundle for your sake. You are carrying similar bundles of paper. He is taking so much trouble, trying to expose your idiocy. On his bundle, he has written ‘Maya’. The bundle is full of trash. What else you are carrying? You think that you also would make palaces, and fly your flag there; you think that you would make boat to go across; you think that you would be Alexander, Napoleon, and conquer the whole world; you plan to construct big forts, so that death can never enter.’ When he (wise) for explaining to the villagers, the Fakir started laughing; he said – ‘do not try to make them understand; they won’t. They don’t understand anything. For many years, I have been trying to explain to them, but they are not listening. They see my bundle, but do not look at their own bundles. They consider my paper bundles, to be paper only; but, they consider the bundles of notes, they have filled in their vaults, to be wealth. They call me insane; but these people are indeed insane.’

This Earth is a huge lunatic asylum. Wake up (to this reality); if you do not, then you will face death again and again, and you will be thrown into this asylum; it will be birth again and again. That is why, the learned of the East had been, for centuries, contemplating on only one thing – how to get rid of (repeated) coming and going (AvAgaman), how to avoid birth and death. There is only one means for that – inside you; there is some such thing, which was never born, and never dies; there is an unborn immortality lying (inside you). That is your jewel (hIrA); search it out; that is your wealth. It is not far away; as mind is behind the body, similarly, that witness is behind the mind; there is not even a distance of one inch. As the sky (seems to) vanish behind the cloud cover, similarly, when the mind – mind-cloud, thought-cloud – covers the witness, it (witness) (seems to) vanish. In fact, it does not. Even when there is thick cloud cover for years, the sky does not vanish – it is just invisible to the eyes. When the clouds disperse, the sky is visible again. What you call ‘thought’ is just a cloud in the sky of consciousness. Separate yourself from it (mind, thoughts) – transcend it. Suddenly, you will find that you have got it (witness) – it was never lost; it can never be lost. Indeed, only that, which can never be lost, is worth getting. What is the use getting that, which could be lost again and again? It is bound to be lost again and again.

 

 sa jayatyarthasaMnyAsI pUrNasvarasavigrahaH |

akRtrimO(a)navacchinnE samAdhiryasya vartatE || 18 : 67 || 243 ||

‘Only that wise (jnAnI), who is an embodiment of perfect bliss (pUrna-Ananda-svarUpa), who has renounced fruits of action (karma-phala), who naturally (sahaja) remains in unbroken (uninterrupted) (avicchinna) total absorption (samAdhi), is successful (jaya).’

Understand this – sa jayati artha-saMnyAsI – One who has given up his search for meaning in (of) life – one who says - ‘meaning belongs to paramAtmA, not to me; part (aMSa) has no meaning; only the perfect (pUrNa) has meaning’.

Suppose – I lift my hand in front of you (aggressively); if you break the hand, maybe, the hand might still remain in the same posture (mudrA), but there would be no meaning in it. A dead man’s hand posture does not convey any meaning. I am now seeing you; you could look into my eyes. Suppose I am dead – the One inside me, has taken leave – then, even if the eyes might seem to be looking at you, it would convey no meaning. If the seer is not there, eyes have no value (meaning). One who lifts the hand is not there, then the lifted hand, would have no meaning. (Translator’s note – the word ‘artha’ together with ‘saMnyAsI’ would generally mean – ‘one who has renounced wealth’ – where ‘artha’ refers to ‘wealth’; please refer to four-fold purpose of life – dharma – artha – kAma – mOksha’. However, ‘artha’ also refers to ‘meaning’. Acharya seems to use the word (artha) here, in the sense of ‘meaning’.)

Meaning is there, only in the Perfect (Absolute) (pUrNa) – not in the part. We are all part of that Grand (virAT) Existence (astitva), the Perfect (pUrNa) paramAtmA, the Brahman beyond everything (parAtpara). There cannot be any meaning in us; meaning is only in paramAtmA. Till you keep seeking your personal (nijI) meaning, you would remain insane. There is a nice English word - ‘idiot’; the root (dhAtu) from which this word is derived, means – ‘one who seeks his own ‘idiom’. One who seeks his personal (individual) (vyaktigat) idiom, is an idiot – he is a fool. He who thinks, that he has his personal (nijI) destiny (niyati), that he should seek it out, and that he should prove himself, is a fool. (Translator’s note – the word ‘idiot’ is not derived from ‘idiom’ – idiot is derived from Greek word ‘idiotes’ – meaning ‘layman’, ‘lacking skill’, etc; idiom is derived from Greek word ‘idioma’ – meaning ‘a peculiar phraseology’ It seems that Acharya is using the word ‘idiom’ in the sense of ‘peculiar meaning’ – that we are seeking our own special meaning in life.)

Only he is sensible (samajhdAr), who has joined (jOD) his destiny with that of Grand (virAT). If any wave of sea, seeks out its own goal (lakshya) it would be insanity; how can there be any goal for a wave? There cannot be any goal for sea, even for ocean (mahA-sAgar); there can be goal only for Existence (astitva), for the Aggregate (samagra). An individual does not have any meaning. There is meaning only for Totality (samashTi), for the Grand (virAT).

 sa jayatyarthasaMnyAsI – this a very wonderful statement; it means – he only wins, who has renounced ‘meaning’. One who renounces meaning is called renouncer (ascetic) (sanyAsi). A sanyasi is one who says – ‘I have nothing to seek; I have nothing to do; I shall flow along with your flow (stream) (dhAr); I shall go wherever you take me; if you drown me, so be it; if you redeem me, so be it; it is Your wish. According to the saying - ‘not even a leaf flutters without His wish’ – then why should I flutter? If you shake me, I shall shake, otherwise, not. As you make me dance, so shall I.’ One, who has thus left everything totally in the hands of paramAtmA, is called sanyasi – artha-saMnyAsI.

sa jayatyarthasaMnyAsI pUrNasvarasavigrahaH | - In the life one, who has thus left off everything, debut (padArpaNa) of the form (vigraha), (debut of) that sacred offering (prasAda) happens, from which arises the self-sap (self-substance) (sva-rasa), where the stream of supreme sap (supreme substance) (parama-rasa) flows. You are blocking that path, becoming an obstacle; you are the stone lying in the path of that stream. If you move away, the stream would start flowing; it (stream) is not flowing because of you.

‘Only that wise (jnAnI), who is an embodiment of perfect bliss (pUrna-Ananda-svarUpa), who has renounced fruits of action (karma-phala), who naturally (sahaja) remains in unbroken (uniterrupted) (avicchinna) total absorption (samAdhi), is successful (jaya).’

Bear in mind – total absorption (samAdhi) can happen, uninterruptedly, only when it is natural (sahaja). sahaja means, that which is in tune with one’s nature (svabhAva). ‘One’s nature’ means, that which is not through any effort (cEshTA), which is not planned (AyOjan), which is not imposed (ArOpit), which is not produced through any exertion - effortlessly (anAyAs).

Understand the difference between Patanjali and Ashtavakra. The samAdhi which Patanjali speaks of, happens through effort – abstinence (yama), observances (niyama), breath control (prANAyAma), withdrawal (prayAhAra), meditation (dhyAna), concentration (dhAraNa), and only then total absorption (samAdhi) (happens). It is a long journey; one has to plan a lot, exert, and practice; it (samAdhi) happens only then. That is the path of resolve (sankalpa). But, Ashtavakra says – ‘surrender (samarpaNa) – leave off (everything)’. How would you practise abstinence (yama) – observances (niyama) and withdrawal (pratyAhAra)? Even breathing is not under your control; then what kind of breath control (prANAyAma) would you practise? How would you practise meditation (dhyAna) and concentration (dhAraNA)? Who are you? Do not stand in the way; get rid of this ego (ahamkAra). You have so far adorned your ego with jewels and diamonds; now, do you want to adorn it (ego) with abstinence (yama) – observances (niyama)? You won the World with this ego; now, do you want to win paramAtmA also with the same ego? Leave off all these things. You do one thing – just take a single leap; say – ‘as You wish’; let that happen which the Grand (virAT) makes you do. samAdhi, which happens in such an easy manner, is natural (sahaja) samAdhi. Kabir says – ‘sAdhO, sahaja samAdhi bhalI’. sahaja samAdhi means – that which happens effortlessly, through knowledge (wisdom) (bOdha), through awakening (jAgaraNa), through understanding (samajh) only; there is no need to adopt any means or rules and regulations.

akRtrimO(a)navacchinnE samAdhiryasya vartatE | - ‘The renouncer of meaning (desires) (artha), whose total absorption (samAdhi) is natural (sahaja) and uninterrupted (avicchinna), is blessed (dhanya-bhAgI).’ akRtrima – Many people practise forced (voluntary) (not natural) (kRtrima) samAdhi. They squat, and begin fasting (upavAs). If fasting is prolonged, the body gets emaciated (kshINa), leaving no energy for thoughts (vicAr); in that condition of weakness (nistEja), thoughts do not arise. But, do not consider that to be samAdhi – that is a kind of internal weakness – not samAdhi; it is a deception. It is as if someone has become impotent (napumsaka), and he declares that he has become a celibate (brahmacArI). An impotent is not a celibate. Impotency is a deficiency (abhAva). Celibacy is highly perceptive state (bhAva daSA), it is full of understanding (expression) (bhAvAtmak).

samAdhi can be two types. One is – observance of prolonged fasting; that is why many sects (panth) insist on fasting. By fasting, the body gets emaciated; in that condition, there is no energy for mind (to function); then – in that condition – it seems that one has become free of the mind. But, the mind is lying hood-down (phan paTak) – like a snake lying unconscious or hungry. Once food is taken, the mind-hood rises. This method is not any solution. If one is to be observe celibacy, one could observe prolonged fasting.

An experiment was conducted in Harvard - American – University. Thirty students were kept under fasting, initially, for seven days; after that, they were asked to view magazines like Playboy etc – with naked, beautiful women photos. But they were not interested; their taste for that had gone. When the body gets emaciated, there remains no sex energy. The fasting was continued for another week; after that they had lost all interest in such photos and magazines. After three weeks, they had become totally insipid (disinterested) (nIras). They expressed no desire for sexual content. They were given food after four weeks. As their energy got regenerated, their mind-hood was again ready to strike, as their desires had again rejuvenated. Then, they began to show interest in such pictures and magazines; their talk was full of such things, again.

By this experiment, an important issue was proved – if the physical energy weakens, mental energy also goes off. The mind gets energy only through the body. To be devoid of energy, is not liberation. Liberation happens in a state of tremendous energy. Therefore, I insist on natural samAdhi. If samAdhi happens naturally, when one is fully active and healthy, only then it has value. If one enforces (jabardastI) it (samAdhi), it becomes artificial (kRtrima) – it is a paper flower, not a real flower. Do not trust such samAdhi; it is of no use.  

 

bahunAtra kimuktEna jnAtatattvO mahASayaH |

bhOgamOkshanirAkAMkshI sadA sarvatra nIrasaH || 18 : 68 || 244 ||

‘What is the use of talking much? That Great Soul (mahASaya) who is a knower of Truth (tatvajna), remains unambitious (disinterested) (nirAkAnkshI) both for enjoyments (bhOga) and liberation (mOksha); he is always desire-less (rAga-rahita) everywhere.’

 Ashtavakra said so much, and now he says – ‘what is the use of talking much?’ Understand the beauty of it. He said so many things, and continues to do so; yet, he says – ‘what is the use?’ There is a reason for it. No matter how much one speaks, it remains less. Whatever is to be said, remains unsaid (ankahA), no matter how much it is spoken. No matter how much one hums, the song remains unsung – it is not possible to sing it. LaoTsu has said – ‘whatever could be told, is not the Truth; Truth is that which remains untold’. Having said so much of wonderful things in the Mahagita – which have never been said before – Ashtavakra also says – ‘what is the use of talking much?’ bahunAtra kimuktEna. The issue is very small, then what is the substance in talking a lot? It can be said briefly - jnAtatattvO mahASayaH bhOgamOkshanirAkAMkshI sadA sarvatra nIrasaH | It is very simple for him, who can really (tatvataH) understand, who is a Great person (mahASaya) – whose aim (ASaya) is immense (virAT) – who is capable of understanding the Truth. One who has become unambitious (disinterested) (nishkAnkshI) in (for) both enjoyments and liberation, has attained everything. He is indeed an ascetic (sanyAsI).

One who sets aside all his thoughts, and then tries to understand, is called ‘knower of Truth’ (tatvajna). It is very difficult to find a knower of Truth, and it is still more difficult to find a Great Person (mahASaya). Among those who are seated here, it is very difficult to find a Great Person (mahASaya), because, if someone is Hindu, or a Mussalman, his aim has become very petty, and he is not a Great Person; a limit has been set , and he has petty aims (kshudra-ASaya). Traditions (sampradAya) make one petty; if one believes in scriptures, he remains petty. A Great Person (mahASaya) means, that no scriptures, no tradition, no notion binds him; he is free (mukta). He sets aside all these (scriptures, traditions, notions) and is ready to listen. Then, as Ashtavakra says – just by listening (SravaNa mAtrEna) – it could be accomplished; there is no need to do anything. If you have courage to set aside your partiality (pakshapAt), your withered notions and your traditions, then it is possible to become a Great Person (mahASaya), to become like the sky (AkASa). If thoughts are got rid of, then (it means that) the clouds have moved away, and the open sky gets revealed. In (under) that open sky, a knock (cOT) by any true preceptor (sadguru) would awaken you once and for all. But, you are surrounded by layers of thoughts while listening; no (such) knock can reach you; even if it reaches, you derive a distorted meaning – nonsense (anartha). Here, I am telling you something, and you understand something else.

I have heard that there was a rare saint (sant) in Maharashtra – Ekanath. Some seeker used to come to him again and again. He said to Ekanath – ‘Sir, give me some wisdom (jnAna). How to lead a sinless (nishpApa) life?’ Ekanath tried thousands of times to make him understand, but he would not. He would keep coming back. One day, he came in the morning, and repeated the same question. Ekanath said – ‘I have tried to make you understand, but you do not understand. What can I do?’ He said – ‘please tell me, how you became sinless, so that I also can follow the same path.’ Ekanath said – ‘hold on. I just happened to look at your hand (palm); your life line is broken. You are going to die in seven days. We shall discuss other things later – there is no hurry.’ If a person like Ekanath says some such thing, who would disbelieve it? Particularly, when it is about the impending death, who would ignore that? That person became frightened. His limbs were shaking; he got up, ready to go. Ekanath said – ‘where are you going. I have not given answer to your question.’ He said – ‘Sir, at this juncture, when I am facing death, how can I have seek holy company? I will come later, if I get an opportunity.’ Ekanath tried to stop him, but he would not. He said – ‘I have only seven days left. Let me make arrangements for my family and children.’ He left that place.

When he reached his house, seeing his frightened face, his wife asked him the reason. After responding to her, he immediately started making arrangements for his family and children; then he lied down in his bed, in anticipation of death. His friends and relatives tried to explain to him that death does not come just like that. But, he would not listen. He was lying in the bed; he even refused to take food. Within three days, he became so weak, that he could not even get up from bed. His worried family and children were seated around the bed. On the seventh day, when the Sun was about to set – when he was waiting for death, Ekanath reached there, and knocked at the door. Seeing Ekanath, he could not even speak – he was so weak. Ekanath said – ‘brother, why are you so worried? I have just came to ask you a question – ‘did you commit any sin during these seven days? Did you even have a thought of doing so?’ He said – ‘while I am facing death, you are cutting jokes. When one is face to face with death, where is the scope for committing any sin? Whoever would even think of it?’ Ekanath said – ‘get up. You are not going to die; your life line is long enough. I came here to answer your question; otherwise, you are not understanding at all. Probably, you would have understood, only if I give a blow on your head with a stick. Now, you have understood as to how I am sinless; death is standing in front of us.’

When, every moment, life is passing away, where is the time for sins? When death is going to snatch away everything, why should one gather things? When death is going to wipe out everything, why keep dreaming? When death is going to destroy everything, why make (build) anything? Everyone (saint) had said the same, but until one receives a blow on his head, he does not understand. I do not know what happened after that; story has not been written further. Probably, when the fear of death had gone, he would have resumed his normal life again. Probably, he would not have excused Ekanath for making fun of him. Fearing further troubles, he might have stopped going for the holy company (satsang) of Ekanath. (Translator’s note – Acharya has described elaborately about what could have happened after that incident. The same has been condensed, to avoid repetition.)

It is very clear, as to why further story has not been written. If further story had been written, as is usual with Indian stories, it would have been only a happy ending – that he would have realised the futility of his life, in the face of death; he would have fallen at the feet of Ekanath, and received sanyas. As further story has not been written, it could only mean that he dropped out of further holy company and resumed his normal life. In Indian stories, at the end, evil people become virtuous. There is a story of a person, who had named his son – ‘Narayana’. At his deathbed, he called out his son – ‘Narayana’. But God Narayana thought that he is calling Him, whereas he had not at all remembered God throughout his life. Narayana sent his messengers to bestow liberation (mOksha) to that person. Probably, that is why, people name their children after Gods – Narayana, Vishnu, Krishna, Rama, Khudabaksh etc. Such stories have been written by dishonest people. At death-bed, call your son ‘Khudabaksh’ and Khuda would give you liberation! How can you deceive God? If God could be deceived so easily, then He should be worse than you (and me). As far as I understand, if that person (Ekanath story) considered Ekanath to be liar, then, it is his misunderstanding. Does any real preceptor (sadguru) tell lies?

Knower of Truth (tatvajna) means – one who understands only that which is explained; who sees only that which is visible; who does not impose himself in between – this is the gist. He – knower of Truth – is unambitious (disinterested) in both enjoyments and liberation; he is desire-less always and everywhere. That is the key (kunjI).

 

mahadAdi jagaddvaitaM nAmamAtravijRmbhitam |

vihAya SuddhabOdhasya kiM kRtyamavaSishyatE || 18 : 69 || 245 ||

‘This universe (jagat) of dualities (dvaita), consisting of the principle (tatva) of Cosmic Intelligence (mahat) etc (Adi) is different (differentiated) (bhinna) only in name. For a person of Pure Consciousness (Suddha bOdha), there remains no duty (kartavya), after renouncing (tyAga) it (Universe).’

This Universe, that is spread out all around, is made up of pairs of opposites (dvandva) and dualities (dvaita) – twos (dui), manifold (anEkatva). All these manifold forms which are spread out all around, are different (differentiated) (bhinna) only in name. One can make many kinds of jewellery from gold; but they (jewellery) are different (from gold) only in name; there is only gold in everything. Similarly, this grand (virAT) Universe that is spread out, is different (differentiated) only in names and forms. The difference is only in name and form; basically (fundamentally) (maulik) they are not different. (Modern) Science also is a witness to this (fact). Science says – the whole existence (astitva) is made up of electric particles (vidyut-kaN); they all are similar.

The Sutra of Ashtavakra says - mahadAdi jagaddvaitaM nAmamAtravijRmbhitam | All the things of the Universe are different only in name – not much of a difference. All things are made up of same principle (tatva) - same thing in different proportions (mAtra). Understanding thus, he is not fascinated (mOha) by these names (and forms); he does not get entangled (ulajh) in the trap of imaginations (kalpanA).

vihAya SuddhabOdhasya - Pure wisdom (Suddha buddha), pure consciousness (Suddha bOdha) dawns inside you, just by renouncing (tyAga) imaginations – the floating specks (splashes) (chiTkI) of imaginations, like desire for this or that man (or woman), desire for wealth, aspiration for position etc.

kiM kRtyamavaSishyatE – After that, nothing remains to be done or not to be done – no duty remains. Then, paramAtmA becomes the doer (kartA). You are entangled (involved) (ulajh) because of your imaginations, and imaginations only. The World (samsAra) has not bound you; your imaginations bind you. This is the fundamental instruction (upadESa) of Ashtavakra. If the World binds you, you could run away from it (World), and become free (mukta). That is what your ‘so called’ Mahatmas are doing. But, the World has not bound you – it is only your imaginations that bind you. Just shed (girA) these imaginations. vihAya SuddhabOdhasya – on shedding these imaginations, pure wisdom would dawn.

Our energies are depleted in these imaginations, for getting this or that. We become exhausted by running insanely, in all directions; we are ruined because of our self-gratification (ApAdhApi). There are worries and only worries; no rest. These imaginations should fade away (kshIN); there is no need to leave off anything else. No need to abandon wife (husband) or children; just the imaginations towards that person are to be shed; that is enough.

Ashtavakra does not teach escapism (palAyan), neither I (teach). Wherever you are, be there itself, resolutely (Datkar) – whether in the home or shop. There is no need to leave them. Just leave only those imaginations of relationships - my wife, my children; these relationships are only imaginations. Wife, children, shop, even the temple - these do not ‘belong’ to you, but only to paramAtmA. All these belong to Him, and you also belong to Him. Leave off your individual claims (dAvA), your authority, your possessiveness (parigraha) over these. By leaving off the individual claim, your ego gets dissolved (visarjit). After that, whatever remains, whatever is obtained (attained) – that massive, infinite sky (AkASa), that freedom, that spontaneity – that indeed, is the real meaning of life, real taste of life; that is the Lord - His substance (ras). Without attaining that substantiality (rasatA), you would remain just a beggar. Attain that substance – He is indeed the substance – rasO vai saH. That paramAtma is of the form of substance (ras). But, the stream of substance can flow only if you leave off the maze of imaginations. I am telling you again – you are the stone, the rock due to which the spring is blocked; you move away. Even your ego is your imagination only – it does not exist.

Bodhi Dharma went to China. The emperor of China said to him – ‘I have been expecting you, for many years. Now that you have come, please do one thing. This ego of mine is torturing me a lot. Because of this ego, I established this empire. Even after that, I got no satisfaction; this (ego) does not ever get satiated. There is so much of wealth; even then, there is no satiation. Even now, I am thinking of wealth only. There is such a huge palace; even then, there is no satiation; I keep thinking of bigger one (palace). Please get me relieved of this ego.’ Bodhi Dharma said – ‘I shall get rid of it. You come tomorrow morning, at 3 O’clock, alone; do not bring anyone along with you. But, remember to bring along the ego; do not leave it at home.’ The emperor got frightened. What does it mean? He had said the same (his problem) to many other wise. They also instructed him. But, no one said that he would get rid of it (ego). He thought – ‘how can anyone get rid of ego? This person (Bodhi Dharma) seems to be insane. On the top of it, he wants me to come at 3 O’clock in the morning; is it very essential? Why not now? And, I am supposed to come alone. This person seems to be dangerous.’

Bodhi Dharma was (seemingly) a wild (uncultured) (janglI) type of person. If he looks at you severely, your vitals might tremble; you might be frightened. He was like the sword’s edge. If ever he sneezes hard, thoughts of people might get frozen. His roar (hunkAr) enabled meditation, by breaking flow of thoughts, for a moment.

The emperor was worried whether it would be appropriate to go at 3 O’clock in the morning. When he (Bodhi Dharma) was getting down the steps, he told him, hitting his stick, hard, on the ground – ‘do not forget; exact 3 O’clock, and bring along the ego; do not keep it back at home, because, I want to finish it off.’ He (emperor) could not sleep that night. He was in two minds – whether to go or not. He was not very sure of going. But, he was also attracted to him (Bodhi Dharma); there was such a power in his eyes. He had felt an attraction in his presence – a strong attraction. He could not contain himself, as he was feeling a pull. He reached at 3 O’clock. Bodhi Dharma asked – ‘have you brought along your ego?’ The emperor said – ‘what kind of talk is this? Is ego any ‘thing’ to bring along? It is inside me.’ Bodhi Dharma said – ‘that means, it is clear that it (ego) is inside – not outside. At least half of the problem is solved. Now, sit down in front of me; close your eyes, and search it – where it is inside. I am sitting here, in front of you, with my stick. As soon as you get it, just give me an indication. I shall finish it off.’

The emperor was frightened; (he thought) – 3 O’clock in the morning, in the darkness, and that too in that monastery (math), and this person is sitting with a stick; he seems to be insane. Now, there seems to be no scope for escaping; I have trapped myself; I do not know whether I am inside or outside. I cannot even refuse (to obey his command).’ He, therefore, closed his eyes, and started searching inside. No matter how much he searched inside, he could not find (his ego). The Sun was about to rise – three hours had passed. An unprecedented (apUrva) glow (AbhA) shone in his face. Bodhi Dharma shook him, and said – ‘now get up; I have some other job. Could you get it or not?’ Emperor Wu knelt at his (Bodhi Dharma) feet, and said – ‘you have erased it (ego); I am indeed blessed that I could seek your refuge. I searched a lot. In that quest, one thing I understood is, that (ego) is neither outside nor inside; it is just a delusion (bhrAnti), an imagination (kalpanA); it was just a belief (mAn).’

This ‘I’ (main) is just a belief (mAnyatA) – this ‘I’ is indeed the World (samsAr). This seed called ‘I’ is spread out as the World. If this ‘I’ – an imagination – collapses – vihAya Suddha bOdhasya – when it is got rid of, pure wisdom (bOdhi) – enlightenment (total awareness) (sambOdhi) – dawns. Then, there remains nothing to do or not to do. The doer himself is no longer there. If ‘I’ is gone, the doer also is gone. And, in that void of doer-ship (kartA-SUnyatA), the Lord flows inside you. You have become an instrument – an efficient cause (nimitta-mAtra). The hollow (pOlI) of bamboo is flute – it becomes a musical instrument (vENu). Become a flute; surrender yourself. There is no need to leave anything; just dissolve this imagination called ‘I’ – let it go. The moment it leaves – nistarsha-mAnasaH – you have gone beyond the mind. This ‘I’ is the aggregate (sangrahIbhUt) form of mind. Beyond this (‘I”) lies the witness (sAkshI).

The witness is the substance (ras); He is indeed the substance (rasO vai saH).

 

This much for today.