Pravachan 83 - Acharya Rajneesh (Osho)

 This Pravachan was delivered on 2 Feb 1977

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Pravachan Transcript link –

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(Pravachan No 82 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 |

nirmamaH SObhatE dhIraH samalOshTASmakAncanaH |

subhinnahRdayagranthirvinirdhUtarajastamaH || 18 : 88 || 264 ||

 

sarvatrAnavadhAnasya na kincidvAsanA hRdi |

muktAtmanO vitRptasya tulanA kEna jAyatE || 18 : 89 || 265 ||

 

jAnannapi na jAnAti paSyannapi na paSyati |

brUvannapi na ca brUtE kO(a)nyO nirvAsanAdRtE || 18 : 90 || 266 ||

 

bhikshurvA bhUpatirvApi yO nishkAmaH sa SObhatE |

bhAvEshu galitA yasya SObhanASObhanA matiH || 18 : 91 || 267 ||

 

kva svAcchandyaM kva saMkOcaH kva vA tattvaviniScayaH |

nirvyAjArjavabhUtasya caritArthasya yOginaH || 18 : 92 || 268 ||

 

AtmaviSrAntitRptEna nirASEna gatArtinA |

antaryadanubhUyEta tatkathaM kasya kathyatE || 18 : 93 || 269 ||

 

अष्टावक्र उवाच ।

निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः ।

सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ।। 18 : 88 ।। 264 ||

 

सर्वत्रानवधानस्य न किञ्चिद्वासना हृदि ।

मुक्तात्मनो वितृप्तस्य तुलना केन जायते ।। 18 : 89 ।। 265 ||

 

जानन्नपि न जानाति पश्यन्नपि न पश्यति ।

ब्रूवन्नपि न च ब्रूते कोऽन्यो निर्वासनादृते ।। 18 : 90 ।। 266 ||

 

भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते ।

भावेषु गलिता यस्य शोभनाशोभना मतिः ।। 18 : 91 ।। 267 ||

 

क्व स्वाच्छन्द्यं क्व संकोचः क्व वा तत्त्वविनिश्चयः ।

निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ।। 18 : 92 ।। 268 ||

 

आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना ।

अन्तर्यदनुभूयेत तत्कथं कस्य कथ्यते ।। 18 : 93 ।। 269 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 6 Slokas are given as Chapter 18 (88 – 93); but, according to the transcript of the Pravachan, all these are given sequentially (264 – 269) without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

ashTAvakra uvAca |

nirmamaH SObhatE dhIraH samalOshTASmakAncanaH |

subhinnahRdayagranthirvinirdhUtarajastamaH || 18 : 88 || 264 ||

‘A wise person (dhIra purusha), who is devoid of ‘mine-ness’ (mamatA), to whom earth, stone and gold are same, whose knots (granthi) of heart have been rent asunder, who is purged of qualities (guNa) of passion (rajas) and inertia (darkness) (tamas), (he) shines (SObha).’

In this Sutra, there is a lot to be understood. Firstly, .....whose knots of heart have been rent asunder.... The knots of the heart – where Rama and kAma (lust) are tied (bound) together. Until this knot of heart is rent asunder, Rama and kAma (lust) cannot be separated. The heart is a knot, where the World (samsAra) and salvation (nirvANa) are tied (bound) together; until that knot is rent asunder, the World and salvation cannot be separated. The heart is a very important knot (granthi), which, psychologists call ‘complex’, where things get entangled (ulajh), and this needs to be resolved (sulajh). In a man’s body, both Rama and kAma (lust) are conjoined (milan); the Supreme Lord (brahma) and mAyA are also conjoined; the petty (micro) (kshudra) is conjoined with the vast (grand) (macro) (virAT); the inferior (least) (nimna) is conjoined with superior (best) (SrEshTa); darkness and illumination are shaking hands; the Nature (prakRti) and Supreme Lord (paramAtmA) are standing together. Man is a unique confluence (sangam); in this confluence, the most fundamental (AdhAr-bhUta) linkage (connection) (kaDI) is the heart. Till (all) the knots of the heart are cut off – subhinnna-granthiH – till they are rent asunder, there can be no liberation, no Buddha-hood.

The name given in Yoga (system) for this heart-knot is Anahata Chakra (anAhata cakra). There are three circles (cakra) below, and three above. Both the scales (plates) (palDA) of the balance (tarAju) get separated – get divided - right at the centre - the Anahata Chakra. The fork of the balance is at the Anahata Chakra. If one goes down, he reaches the bottom-most – Muladhara (chakra), the pitch darkness of sex desire (kAma vAsanA), the deep obscurity (oblivion) (mUrcchA) (bEhOSI). There, consciousness (caitanya) gets drowned on all sides - not even a little consciousness (hOSI) is left. That is why sex desire is so potent (effective) (prabhAva). Whenever man wants to forget himself, it is the sex desire which gets established, as the greatest intoxicant. He forgets himself by drinking it, though, naturally (svabhAvataH) for some time only. He forgets himself only momentarily, because, it is not possible to remain (persist) at the bottom level for ever. One can touch the bottom – like a swimmer who reaches the bottom of the ocean; but he cannot remain there for long. After a moment or so, he rushes up; he has to come to the surface. In the sex desire, man gets drowned momentarily; he forgets himself, forgets the World, forgets his worries, forgets his problems; forgets his melancholies, agonies – all for a moment only. But, when he returns (comes back), things are as there were; maybe worse, more distorted than before, because he lost that much of time, and so much energy; the situation does not change. No transformation (rUpAntaraNa) takes place by forgetting (oblivion) (vismaraNa).

Muladhara (chakra) is below (at the bottom); by falling down into it (Muladhara), man becomes like an animal (paSu). Therefore, ancient scriptures say – if lust (kAma vAsanA) is the only aim of one’s life, then there is no difference between him and an animal. The word ‘paSu’ is a very valuable one; it means – one who is bound by the fetters of lust – bound (trapped) in a snare (pASa) – (like) an animal (paSu). His neck is bound by chain of lust; he is being pulled down into the snare. If one becomes free from that snare, he becomes free from animalism (paSutA). Below the heart-knot, is the animal-World – darkness. Man finds a kind of rest even in that darkness, which is full of oblivion (forgetfulness) (vismaraNa); in that oblivion, there is some happiness – at least a sense (AbhAs) of happiness; he forgets his sorrows, even if these (sorrows) are not rid. A tired, defeated person, considers, even this much of oblivion, as sufficient.    

If one traverses above the heart-knot (hRdaya granthi) – above the Anahata Chakra – he finally reaches the Sahasrara (chakara). While Muladhara (chakra) is inferior (lower) (nimna), Sahasrara (chakra) is superior (best) (SrEshTa). Sahasrara means – a thousand petalled lotus. That is man’s final bloom (prasphuTan), where the flower of man’s Self (AtmA) blossoms. Having reached there, he does not remain a man any longer; he becomes the Supreme Lord (paramAtmA). Falling down into the Muladhara (chakra), man does not remain a man – he becomes animal; having risen up to the Sahasrara (Chakra) man does not remain man again; he becomes paramAtmA. Man is an entanglement (confusion) (uljhan) – a knot. Man remains a man, because of the bondage of heart-knot. Manhood (manushyatA) is in the heart-knot; it (manhood) consists of unavoidable (anivArya) grief (vishAd) and agony (santApa).

No one can be happy as a man. Either an animal is happy, because it cannot know - be aware of – grief, or paramAtmA is happy, because there is such an awareness, that grief becomes impossible; there is such illumination, that darkness is impossible. Animal cannot see darkness, because animalism is darkness itself. When it (animal) does not see darkness, it feels that darkness does not exist. In the state (daSA) of paramAtmA, or by whatever name it is called - Buddahood (buddhatva) or Jainhood (Jinatva) or state of Arihant etc – there is no grief. In that state, where there is such a mighty (prabal) flood (pravAha) of effulgence of consciousness, as if thousands of Suns have risen simultaneously, how can darkness remain? There is no scope for it (darkness). Where there is no darkness, there is no grief, because grief is also a kind of darkness. There (in the state of paramAtmA), it is pure bliss (parama Ananda).

In both conditions, man comes to end. Then, where is man? Man is in the heart-knot. Worlds below (that of) man, are also below the heart; Worlds above (that of) man, are also above the heart. Wherever you are, that, indeed, is the heart, and that is where, it is knotted. Heart is (a kind of) an intersection (crossroads) (caurAhA), from where one can either go below or go up. Man rises up only through heart, and, also, falls down only through heart. This needs to be grasped.  When the heart is replete with desire-filled love, then down-ward journey begins; when the heart is replete with prayerful love, then upward journey begins. Going below and above are through the heart only. Heart is friend, and it is foe also – it is bound to be so. Heart is a ladder – there are no separate upward and downward ladders. There is only one ladder; just the direction changes.

Prayer means, eyes are focussed upwards. That is why, one prays by lifting his hands skywards. Desire means, eyes are focussed downwards. That is why, whenever, you are full of desires, your eyes are downcast, out of shame; you do not dare to look up. Where there is desire, eyes are downcast, focussed towards earth. Where there is prayer, eyes look upwards; then you begin to fly in the sky. Exactly, similar is the situation inside also. When one is replete with desires, your direction is downwards – towards animalism – from where we emerged; we proceed again, in the same routine. That is a familiar path; therefore, it seems pleasant. We are familiar with it (that path) through many lives; we emerged from there; therefore, we do not find any problem in going by the same path. Problem arises only when you lift your eyes, and look towards Sahasrara (chakra); then, it is an untrodden, unfamiliar path; we do not know what will be the consequence – whether auspicious (Subha) or otherwise; we feel frightened. Then, the whole crowd is with you in the downward journey; you are not alone. When you are immersed in desires, the whole World (sansAr) is with you. When you are in prayer, you are alone – that is a lonely path. Who can ever be a companion in prayer?

Take this into consideration. In the sex desire, there is, at least, one person, as companion. If one is in love with a woman (or a man), that person becomes a companion. In sex desire, companionship is possible. But, in prayer, one is utterly alone; there is no another person; one is completely lonely; therefore, one feels frightened, jittery. Further, in going upwards, there is the fear of falling down. On the other hand, there is no such fear (of falling down) in downward journey, as, the journey being downwards. Those who live in valleys, do not have fear of falling down; even if they fall down, they may sprain their ankle. On the other hand, those who live in the mountains (peaks), could fall down. Therefore, you might have heard the word – ‘fallen from Yoga’ (yOga-bhrashTa), but not ‘fallen from enjoyments’ (bhOga-bhrashTa). Being an enjoyer (bhOgi) is depravity; there is no scope for further falling down. Only a Yogi could fall down (from Yoga), because Yoga is a peak; one who has climbed the peak, has taken a risk; higher the peak, greater the risk. Therefore, only audacious (dussAhasI) people are able to enter into the World of righteousness (spirituality) (dharma). One needs great courage for that. (Translator’s note – Acharya has vividly described the risks of climbing high peaks of mountains. This has been condensed to avoid repetition. The word ‘dharma’ does not mean ‘religion’ here.)

Cowards (kAyar) live in the midst of desires, and die. Only people like Mahavir have the capacity (competence) (kshamatA) to undertake upward journey; there – in the empty space - they can spread their wings. There, the life-bird is left all alone - no companion, no society, no tradition. Only in that loneliness, the Lotus of Sahasrara (chakra) blossoms. You might have observed that when someone is in deep meditation, his eyes remain focussed upwards; if you open his eyebrows, you would be surprised to find his eyes focussed (pulled) (stuck) upwards. In the depths of meditation, eyes are pulled towards Sahasrara (chakra); the direction is upwards. On the other hand, when sex desire arises in you, and the sex-apparatus is throbbing (sphuraNa), your eyes become downcast, inside. Even if you, yourself, do not stoop, you know that your energies are surging downwards, so also that of eyes. Keep weighing (taul) this.

The heart is a knot; man falls down and (or) goes up from there. It is love (prEm) which lifts up man, and also pushes him down. Therefore, the word ‘love’ (prEm) is very dangerous; if you understand it, even a little, wrongly, you slip up. I always talk of ‘love’. Using the word ‘love’, is like playing with fire. Probably, you do not understand the kind of love, which I talk of - I am talking of ‘prayer’. When you hear the word ‘love’, you understand it to mean desires, temptations; you derive meaning as per your understanding. If only you can reach liberation (mOksha) through ‘love’, what is the need for you, to come to me? You are already involved in that kind of love. But, you did not reach liberation, through that, but your World (sansAr) got stabilised. You have not gone, even a little, above that level; you have been falling downward (further); you are wandering; the reason for that (wandering) is love.

Do not think that I am talking about that kind of love which you understand. Remember this always – do not translate my words into your language; otherwise, you would go wrong. You keep yourself away. When I use those words (love), the usage of which you are familiar with, listen more attentively, because there is a possibility of your mistaking. You would impute same meaning, which you hold, and that would be wrong; you might, then, hear (perceive) that which has not been told, that which is useless. It would become meaningless. There is love, below the heart-knot also – love that traps, blind love, desireful love, bodily love – it is namesake love; it should not even be called love – it is exploitation of each other’s body; it is a means for forgetting oneself; it is an oblivion, an intoxicant. There is another love, which is above the heart-knot. That love is very tender (kOmal), like pollen (parAg); there, love is not a thing (substance) (padArtha), it is like fragrance (sugandh) - a pleasant smell (suvAs) which, you won’t be able to clasp, in your fist; if you try to clasp, you would fail. That love belongs to another dimension (AyAm); there (in that dimension), one does not like the body; in there, body is of no use. There, liking (cAhat) of (by) the mind arises. Slowly, it goes even beyond the liking of mind; it (love) gets absorbed in (united with) vital breath of vital breaths (prAN).

Bodies are separate from one another. But, mind is not that much separate (from one another). Self (soul) (AtmA) is not at all separate (from one another). The ‘love’ I am talking about is that, wherein, in the whole Existence (astitva), you experience the vibration (spandana) of same (single) vital breath; you feel the flow of same energy and same love in each leaf, in each stone. There, like a drop (of water), you yearn to get drowned into that Grand (cosmic) (virAT) ocean. This is the meaning of ‘prayer’ - the knot of the heart is to be rent asunder (untied).

‘...who is devoid of ‘mine-ness’ (mamatA), to whom earth, stone and gold are all the same...’ Take note of the fact that, the interpretation for this Sutra, done so far, is very delusory (bhrAnta). From the statement – ‘earth, stone and gold are same’ – do not understand that, if you place gold in front of a wise, he would not be able to recognise it as such (gold), and he would perceive it as earth. That is not correct meaning. Gold, earth and stone would be perceived as such only, but these would not differentiated in terms of their value. If a wise sees gold as earth, it would amount to delusion (bhrAnti) -  not awakening (jAgaraNa). An awakened person sees the difference between gold, earth and stone, very clearly. But, there would be no difference in terms of their value – gold, earth and stone have same value. Value is imputed by man. Suppose, there is no man on the Earth, would a heap of gold be more valuable than a heap of earth? Earth would still be earth, and gold would be gold; but, there would be none to assign value. Value is in the mind of man. To see no difference, between (physical) properties (guNa dharma) of gold, earth and stone is insanity – not wisdom. For a wise, there is no difference in their value, notwithstanding the differences in their (physical) properties. When Ashtavakra says – ‘....to whom earth, stone and gold are all the same..’, it means ‘same’ in the absolute (substantive) (Atyantik) sense – not in practical (vyavahArik) sense. Otherwise, if a wise feels hungry, he would eat earth. There are such insane (ascetics), who eat earth, and people consider them as Parama-hamsas. There is no mention that Buddha did any such thing, neither Mahavir, nor Krishna. (Translator’s note – Acharya has described this differentiation very vividly. It has been condensed to avoid repetition.)

Earth is earth, and food is food; there is difference in practical sense, though substantively, there is no difference. It is so, because, after all, what you call ‘food’, came from earth only, and it will return to earth. What you call ‘food’ today, would get mixed with earth tomorrow; then, again, food would be grown from earth. Therefore, substantively, there is no difference; but, for practical purposes, they (earth and food) are different. You sow seed in the earth; it (seed) sprouts, and thousands of seeds are formed. What you call ‘wheat’, is transformation of earth only; it has done a wonderful job, which you cannot do. If you eat earth directly, it would not become blood. But, if you eat wheat, it becomes blood. This wheat plant has performed a wonder; it (wheat plant) took such materials from the earth, out of which blood could be formed. You should thank the wheat plant, that it converted the earth such that, it could be digested by you. Therefore, I say that the entire Nature (prakRti) is united (juDI), unified (samyukta). If there is no wheat plant, you may not be alive; therefore, you should be grateful to the wheat plant; it is doing a very good job for you.

Similar is the case with ocean water also. It looks like water, but you cannot drink it; your thirst cannot be quenched. But, the same water when percolates as underground water, in the well, then you can drink it; your thirst would be quenched then. The layers of earth remove the salinity of sea water. Earth has converted the salt water into potable water. (Translator’s note – In my humble opinion, even when sea water enters (seeps) back into the soil, salinity remains. Probably, the example of rain would have been better.) What the well has done, has been done by wheat plant also. Similar is the case with other plants – pear plant, lemon plant, etc.; they produce fruits which can be consumed by you. Every plant converts earth in a different way to produce different fruit. But all the fruits are from the earth only. Therefore, Ashtavakra would not ask you to consume earth (directly). If Ashtavakra had eaten earth, he would not have produced such a great work (mahA gItA). Therefore, in the absolute (substantive) sense, you are eating earth – whether it is as wheat, rice, pear or orange. The most interesting thing is that, you are also the play of earth only. One day, you would also fall down and become one with the earth. Therefore, in the absolute sense, everything is earth only.

What you call ‘gold’ and ‘silver’ are also different forms of earth only. (Translator’s note – As per scientists, gold and silver do not belong to earth; they have been dumped on to the Earth – probably by meteors – from outer space.) You would be surprised to know that what you call ‘diamond’ is another form of coal only. Coal becomes diamond after remaining in the depths of earth, under great pressures. But, you cannot put on coal as an ornament, in place of diamond. Coal is coal, and diamond is diamond. However, in the absolute (ultimate) sense, there is no difference between coal and diamond. Therefore, remember that wherever the scriptures mention - ‘everything – gold, earth, stone – is same’, it is meant only in absolute –substantive - sense, and not in practical sense.

‘A wise person (dhIra purusha), who is devoid of ‘mine-ness’ (mamatA), to whom earth, stone and gold are all the same, whose knots (granthi) of heart have been rent asunder, who is purged of qualities (guNa) of passion (rajas) and inertia (darkness) (tamas), (he) shines (SObha).’ In these Sutras, Ashtavakra, again and again, reiterates about that principle (tattva) which causes lustre (SObhA), about that throne, being seated on which, one becomes satiated. He (Ashtavakra) says – ‘one who has become free of mine-ness (mamatA) has utmost (Atyantik) lustre (SObhA), utmost dignity (garimA), utmost honour (gaurava)’. Mine-ness (possessiveness) brings down love (prEm). One who has become free of ‘mine’, his love begins to go up. Mine-ness is like a mill-stone around one’s neck. It (mine-ness) means – ‘I love you because you belong to me’ – my wife (husband), my son etc. When one becomes free of that (mine-ness), he does not say ‘because’ (I love you because you are my so and so); love flows inside him, whether anyone is present or not; if anyone is present, he gets it; otherwise, it (love) spreads out, similar to fragrance of a flower emanating from distant mountains, spreading out aimlessly. When your love begins to ascend, a fragrance emanates in your life, which spreads out, whether anyone is there to receive it or not. Then, love is a state (condition) (sthiti) of consciousness (caitanya).

Mine-ness means that love has an association (sambandha) – ‘you belong to me; that’s why (I love you); your belonging (to me) is more important; love is of no value’. This is just an expansion of ego; it is a disease of ego. In a round-about way, this only means self-love – not loving another. Love turns into hatred, if the person loved, betrays the love. Therefore Upanishads say – who loves his wife? It is only an excuse for self-love. Who loves his son? It is an excuse for self-love. People say – ‘I was looking at the mirror’. In fact, no one ‘looks at’ the mirror; they look themselves in the mirror. The mirror is only an excuse. Similarly, when someone says – ‘I love you’, it is not indeed love towards that person, but he is looking himself in that person’s eyes. One expresses his love to another person, because he sees his own reflection in that person’s eyes. Expression of love is only an excuse; in fact, it is the eagerness of ego to listen to the praise showered by the other person. (Translator’s note – Acharya described vividly the expression of love by people, and their real purpose. This has been condensed to avoid repetition.)

I have heard – Mulla Nasruddin fell in love with a woman. One day, he said to her – ‘no woman, on the Earth, is more beautiful than you – no one ever was, and ever would be.’ This is what every lover tells his beloved. That woman became very pleased. She said – ‘is it true, Nasruddin?’ Nasruddin being an honest person, became afraid. He confessed – ‘excuse me. I have said this to other women also; I cannot guarantee that I will not say so, in future, to other women.’ Then, that woman became dejected. Their love affair ended.

We see, our own picture, in others’ eyes. Whoever makes that picture more colourful, we call that ‘love’. By whichever method, our ego gets substantiated (pushTi), we call that ‘love’. Mine-ness is love, engaged in the service of ego; it is the shadow of ‘me’. Wherever one finds the shadow of ‘me’, whosoever substantiates ‘me’, whatever crutch becomes useful for supporting ‘me’, that is called ‘love’. But such a love is false. Ashtavakra says – ‘lustrous is he, who has become free of ‘mine-ness’, whose heart-knot has been rent asunder.’ Heart-knot is, where Rama and lust (kAma) unite; that has been rent asunder; consequently, his lust has collapsed (fallen down), and Rama has begun to fly in the sky. That (heart) knot, where sex (sambhOga) and total absorption (samAdhi) unite, has been rent asunder.

‘....such a person whose passion (activity) (rajas) and inertia (tamas) have been purged (dhul).....’ This needs to be understood. ‘rajas’ means - craze (pAgalpan) for action (karma); ‘tamas’ means – sloth (Alasya), indolence (susti). While ‘tamas’ refers to attachment (Asakti) for inaction (akarma), ‘rajas’ refers to attachment for action (karma). Some people cannot remain quiet; they always want to remain busy, in something or other; they have tendency for action (activity); this tendency will not allow them to remain quiet (attain quietude). It is very difficult for them to take rest; such people do not know the art of taking rest. Similarly, those whom you (always) find resting, also do not know the art of taking rest, because they are lazy. People are, either crazily action-oriented, or crazily indolent. In fact, both of them are incapacitated (apAhij), crippled (apang). (Translator’s note – Acharya has described vividly about those who remain busy crazily. This has been condensed to avoid repetition.)

One who has attained virtue (satva), acts when required; otherwise, he rests. For him, both aspects (dimensions) (AyAm) are free; he is not bound by any; there is no constraint (majbUri) for him - to act or not to act. When he rests, it is not out of laziness. Such a person, has achieved self-control (samyam); there are no excesses (ati) in his life; there is a balance (santulan). The fork of his scale (tulA) is in the centre; both sides (of the scale) are equal. He acts or rests, whenever required. When he acts, he acts with total effort; when he rests, he rests completely. Such a person is lustrous (SObhAyamAna). (Translator’s note – Acharya has described elaborately about the kinds of dreams people have. This has been condensed to avoid repetition.)

These two kinds of people (active and lazy) are found everywhere. Even their dreams belong to these two types. Some time back, I was reading a book on medical science (cikitsA SAstra). I was surprised to know that, during sleep, man spends, at least half the amount of calories, as spent during daytime. I have heard a story about a cat and dog. During a winter, a cat was basking, in the morning Sun, on a tree, and a dog was dozing under the tree. The cat asked the dog – ‘what are you doing?’ The dog opened its eyes; it said – ‘I had a wonderful dream; there was great rain; it rained bones – not water.’ Obviously, the dream of a dog would be according to it only. The cat said – ‘that is the limit! I have never heard of any such thing. There is no mention in any scripture that instead of water, bones rain. But, it is written that, instead of water, it might rain rats’. In the dream of cat, only rats rain, while in the dream of a dog, it rains bones. You might laugh at the story, because you are neither a dog nor a cat, but a man. Something else is written in your scriptures; something else comes in our dreams.

Dreams of each one of you, are different – but not fundamentally. If humanity is divided into two segments – active and lazy, dreams would also be two types only – active and lazy. In both cases – active and lazy – the dreams, normally, pertain to those actions which one performed during day time, or those actions which he wanted to perform, but could not. Either they (dreams) are extroverted (bahir-mukhI) or introverted (antar-mukhI); either they are about man or woman; they may be about activity (sakriya) or inactivity (nishkriya); but, the dreams are these two types only. There are only these two imbalances (asntulan) and distractions (derangements) (vikshiptatA).

This Sutra speaks of a person who has become freed of heart-knot, whose heart-knot has been rent asunder, whose passion (activity) (rajas) and indolence (inertness) (tamas) have become dissolved (dhul) – neither activity nor indolence, neither man nor woman, neither activity nor inactivity, neither extrovert nor introvert – who remains in the middle, who has reached the supreme (parama) point (bindu) of self-control (restraint) (samyama), who does whatever is necessary (zarUri), whenever necessary, who does not perform any action when not necessary.

(George) Gurdjieff gave some formulae to his disciples; one of them is – not to do that which is unnecessary. Ouspensky (a disciple of Gurdjieff) asked him – ‘why are you giving this formula? Why do you attach so much importance to it?’ Gurdjieff said – ‘when I see people, I find that ninety-nine percent of what they talk is unnecessary; they are wasting their lives in that (unnecessary talk).’ (Translator’s note – Acharya has described vividly the benefits of talking selectively (less). This has been condensed to avoid repetition.)

The beauty (lustre) (saundarya) you find in someone’s face, is because of the balance (santulan), proportionality (anupAt). When someone’s body seems beautiful, it is because of the proportionality – all limbs are proportional, as they should be. Ugly means that there is lack of proportionality, lack of balance. (Translator’s note – Acharya has described vividly about the balance and proportionality of physical features which bring beauty. These have been condensed to avoid repetition.)

Similar to physical beauty, there is beauty of mind also. When mind is balanced, it gets reflected as bodily lustre. Then, there is an ultimate kind of beauty – beauty of Soul (AtmA); it is when harmony is attained – everything has become even (sama); then he has attained total absorption (samAdhi). Even(ness) (sama) means total absorption (samAdhi). Abnormality (uneven) (vishamatA) means nuisance (upadrava); it means (refers to) the World (sansAra). Evenness means total absorption, emancipation (nirvANa), liberation (mOksha); it (evenness) means, there is nothing wasteful (useless) (vyartha) in his life – everything is meaningful (sArthak). He does what should be done – nothing more; he exerts only as much necessary; his activity (rajas) and inertia (tamas) are balanced (tula). Now, what remains is virtue (virtuosity) (purity) (satva), sainthood (santatva), total purity (Suddha), piety (sAdhutA) – or by whatever name it might be called.

Poem of Acharya –

थे यहां मधुकलश सारे विष भरे

असलियत मालूम हुई जब पी लिये

देह पर तो लग गये टीके मगर

रह गये सब घाव मन के अनसिये

You may find wine pitcher anywhere; but, only after consuming, you find that it (wine) indeed, is poison. Bodily wounds get healed quickly, but wounds of mind are difficult to heal. It is possible to apply plaster over (bodily) wound; but, it is not possible to apply plaster for wounds of mind.

(You may find wine pitcher anywhere; but, only after consuming, you find that it (wine) indeed, is poison.) But, by that time, it is too late; there is no means of escape. One comes to know only after drinking; by that time, you have already consumed poison. You have become poison-throated (nIl-kaNTh). There is poison in everyone’s throat. Even then, one does not come to his senses (hOS). You are living such a hard life, yet, you do not come to senses; it is really surprising. You are living in the midst of so much misery, so much pain – there are only thorns; yet, you continue to live in the hope of getting flowers. You do not come to senses, even after running around, so much. Just ponder about your condition. Don’t you understand what you are doing? Just sit down for a while and reflect on your condition. Cut off all those things which are useless; let only meaningful (purposeful) remain. Slowly, you will find that, as useless things are shed, you hear a (musical) sound (nAda) – a unique sound - inside you; such a sound, you might have never heard. That sound is present inside you; that indeed is the sound of purity (satva). One who has attained that sound, is called a saint. Sainthood refers to that supreme state of balance (equilibrium) (santulan).

 

sarvatrAnavadhAnasya na kincidvAsanA hRdi |

muktAtmanO vitRptasya tulanA kEna jAyatE || 18 : 89 || 265 ||

‘One who is indifferent (udAsIn) everywhere, in whose heart, there remains no desire (vAsanA), how to contrast (tulanA) such a contented (tRpta), liberated (mukta) person with anyone else?’

Ashtavakra refers to that person, who is established in the ultimate (parama) throne (simhAsan); he is incomparable (atulanIya); there is none other (advitIya) like him; he is unique (apUrav) and unmatched (bEjOD). He is incomparable with anyone else; even an Alexander or a Napoleon or any other emperor would be like a glass of water against the ocean.

.....one who is indifferent everywhere.... this needs to be understood. The word ‘indifferent’ (udAsIn) is wonderful; but, over a period of time, it has been totally distorted (corrupted) (vikRta), due to wrong association. Now, the word refers to one who has lost all hopes (nirASa), who is dejected (hatASa), who has lost all interests (virakta) in life. But, this is only negative side. ‘udAsIn’ really means ‘ud-AsIn’ – one who is established inside himself; that is the prescribed (vidhAyak) meaning. ‘udAsIn’ has the same meaning as ‘upavAs’. ‘upavAs’ means one who resides inside himself – ‘upa-vAs’. In fact, ‘udAsIn’ is more significant than ‘upavAs’. ‘upa-vAs’ means one who has come near himself; but ‘ud-AsIn’ means one who is established inside himself. ‘upa-vAs’ is only a step towards ‘ud-AsIn’. ‘ud-AsIn’ is one who is established in his consciousness (awareness) (cEtanA); it has the same meaning as ‘sva-stha’ – one who is established inside himself. Such a person, becomes disinterested in outside affairs. People mistake his disinterestedness as dejection, despair. But, the reality is different. His becoming disinterested in the outside affairs is secondary (gauNa); what he gained inside, is more important (pramukh). The amount of relish (taste), he derives inside, is not visible to others; he is immersed (absorbed) in the inner relish (taste). Therefore, he has become disinterested in outside things – he does not find any relish outside. It is similar to the condition of a person who has found a heap of precious jewels; he would not have any further interest in pebbles and stones. Until one relishes inner substance, he keeps begging outside; once the inner taste is attained, why would anyone seek anything outside? Therefore, the prescribed meaning of ‘udAsIn’ is one who is absorbed in his inner relish. This difference needs to be taken note. (Translator’s note – Acharya has described vividly the craze of ordinary people for securing wealth, position, status. These have been condensed to avoid repetition.)

The same mistake happened with ‘upavAs’ also. Mahavir resided inside himself (upavAs); but Jain monks undertake fasting (anaSan) – not residing inside oneself. Mahavir’s upavAs meant that, he was so immersed in the meditation, days together, that he never felt any hunger. He was so immersed inside himself, that he would not even feel the bodily cravings. This is very unique; it is very honourable (gaurava). Ashtavakra calls this as ‘lustre’ (SObhA). There is another, who undertakes fasting (anSan); he would not eat food, due to vow of fasting, during self-purification season (paryUshaNa). Being under vow, he abstains from taking food; but the mind is wandering over food. He is seated in the temple, where others are watching. Therefore, he is controlling his hunger. This is not ‘upavAs’, but fasting (anSan). (Translator’s note – Acharya has described vividly the struggle of those who undertake fasting. This has been condensed to avoid repetition.)

Similarly, we can find people who are disinterested. They see the saintly persons, who show no taste in outside (Worldly) things; therefore, they think that, by developing disinterest in outside things, they also could become saintly. It is to be understood that, inner relish is not attained by desisting from outside things; but, when the inner relish is attained, the interest in the outside things wanes – there is no need to leave them. Translators have given wrong meaning to the Sanskrit word ‘anavadhAnasya’, probably out of fear, that the true meaning of ‘sarvatra anavadhAnasya’ could be misunderstood. ‘anavadhAna’ means ‘free from meditation (concentration)’. The translators might have thought that this meaning could cause confusion, and, therefore, gave meaning of ‘udAsIn’.

This needs to be understood. The Sanskrit word ‘anavadhAna’ has a very deep meaning; ‘indifference (disinterestedness)’ (udAsIn) is only an aspect of it. ‘dhyAna’ means ‘concentration’. One undertakes concentration (dhyAna) in order to free the mind, replete with desires (vAsanA) – mind wandering after a beautiful woman; this is concentration (avadhAna). When one gets angry, his mind becomes concentrated in displaying (expressing) it (anger) – this (also) is concentration (avadhAna).  Mahavir has said that there are four forms (rUpa) of ‘dhyAna’. Of these, two are – ‘Arta’ and ‘raudra’ dhyAna. There are some who achieve concentration only during (in) grief – this is ‘Arta dhyAna’; suppose, if a dear one dies, they lose themselves in lamentation (grief, suffering). There are some, who display profound anger, when insulted – this is ‘raudra’ dhyAna. Concentration (attention) (dhyAna) is follower (anugAmI) of desires. That is why, when there are desires, it is difficult to concentrate. One is not able to concentrate on the Lord when the mind is replete with desires; the mind wanders among desires.

Someone asked Farid (a Sufi Saint) – ‘how to reach the Lord (prabhu)? How did you reach him?’ Farid said – ‘I am going to the river to take bath; you come along with me. I shall tell you, while taking bath.’ That person became worried; he thought – ‘he (Farid) seems to be freakish (jhakkI) or insane (pAgal); I am asking him the method of reaching the Lord; he asks me to come to take bath; what it has to do with reaching Lord?’ However, he convinced himself that Farid could be a mystique (rahasyavAdI); he decided to go along with him. They both went to take bath. When they were in the water, all of sudden, Farid pounced (jhapaT) on him and pressed him down into the water. Farid was well-built, and that person was a weakling; he was struggling, but Farid would not leave him; he kept him pressed down into the water. Finally, that person made a supreme effort; he pushed away Farid with a loud noise, and got himself freed from his clutches, and came out of water. That person was very angry; he was shouting. Farid said – ‘just tell me one thing; when you were under water, how many thoughts were there in your mind?’ That person said – ‘what kind of thoughts? Initially, there was only one worry, as to how to get out, and how to breathe. Ultimately, I got worried about my life; all thoughts ceased; the only task was to get out of water.’ Farid said – ‘the day you have that kind of concentration to reach Lord, you would reach Him. One develops such a power from concentration, the kind of which you showed in throwing me down, even though you are very feeble than me.’

A dog was bragging (DIng), to its neighbours, about its proficiency in running – ‘there is none who can run like me; these Oympic and all are just a bluff. If only they would allow dogs to participate (in Olympics), I would defeat all of them.’ The other dogs also knew about the dog’s speed of running; therefore, they kept quiet. One day, a rabbit was seen in the locality. The dogs challenged that boastful dog to catch the rabbit. That dog ran after the rabbit. But, the rabbit took one giant leap, and got away. The other dogs teased that dog – ‘now, what have you to say?’ That dog replied – ‘I was just running for my breakfast; but the rabbit was running for its life. Understand the difference. Even if I could not get it, it would not make much difference to me. But, the rabbit’s life was at stake.’ Similar was the condition of the person who was pressed down into water by Farid. That person’s life was at stake; therefore, he got out of the clutches of Farid. Farid said – ‘see the power of concentration! Now, desires are exploiting your whole concentration. Your concentration is towards satiating your desires.’

Now, understand the Sutra – sarvatra anavadhAnasya... Where could he, who has become free of all (kinds of) desires, focus his concentration? There is no scope for any kind of concentration, as there is nothing to achieve. Concentration is the shadow of desires. Ashtavakra says – even desiring to reach (attain) paramAtma, is a desire; even desiring to attain liberation (mOksha) is a desire. There is concentration only till there are desires. When there are no desires, there is no concentration, either. There are two words in English – concentration and centring. EkAgratA means concentration; directing (focussing) one’s attention at the centre (kEndraNa) is centring. The thing, which your concentrating on, is outside you. Your concentration is outgoing – it is Worldly (sAmsArik). When there is no movement of your mind (intellect) (citta) – when all outside movements stopped – then, it (mind, intellect) is centred (kEndraNa). The state (avasthA) of centredness is the real state. Indifference is part (upAnga) of such centredness. Therefore, there is total indifference towards (things) outside.    

sarvatrAnavadhAnasya na kincidvAsanA hRdi | - When one’s heart has no desires at all, he is rid of attention (concentration) from all sides; his eyes are not set on anything. 

muktAtmanO vitRptasya tulanA kEna jAyatE | - Such indeed is the state of liberation (mukta). His state is not comparable with anyone. How to make comparison? It is an incomparable state.

Poem of Acharya –

हम निजी घर में किरायेदार से रहते रहे

दर्द दिल का बस दरो —दीवार से कहते रहे

दूर तक फैला हुआ एक रेत का सैलाब—सा

जिस तरफ सागर समझ जलधार से बहते रहे

Has anyone, who is adrift in, what is called ‘the World’ (sansAr), in the hope of getting this and that, ever got anything? All these are just a mirage. Has anyone, who spent his attention, in this (World) ocean - a sand-ocean, in the hope of getting water, to satiate his thirst, ever got anything? There is not even an oasis here. You are living, in your own house, like a tenant. You are your own master (mAlik); this is your temple; but, your attention never goes in that direction; it (attention) is wandering outside. The bird of attention, flies everywhere (outside), but never inside. ‘avadhAna’ means, the bird of attention (meditation), has now come inside; it does not go anywhere else; you have recognised that you are the master of this house – not a slave (gulAm). When mind wanders, it makes us a slave; but we are beyond the mind. As soon as you make declaration (of being master), all your running around, outside, cease. And, that state is indeed the state of liberation (mukta).

 

jAnannapi na jAnAti paSyannapi na paSyati |

brUvannapi na ca brUtE kO(a)nyO nirvAsanAdRtE || 18 : 90 || 266 ||

‘Who else, other than a desire-less (vAsanA-rahita) person, though knows, knows not; though sees, sees not; though speaks, speaks not?’

One who has no desires - who has nothing more to achieve, who has given up future (bhavishya) - who has no future, who is fully contented (pari-tRpta), who is fully satisfied (pari-tushTa), who is right now in a state of liberation – even though seeing, he sees not, because, there is no desire for seeing; even though hearing, he does not hear, because, there is no desire to hear; even though touching, he does not touch, because there is no desire to touch.

If a beautiful woman passes before Buddha, it is not that, she will not be visible to Him; she would be visible. This needs to be understood. Often, when you see a beautiful woman passing by, you do not see in that direction; but, she is still visible to you. You avert seeing her, so that none should notice you (seeing her). You try to escape from yourself, as you do not want to get involved (entangled). Even if you avoid seeing her directly, you are looking at her with side glances; she is still visible to you. But, if a woman passes before a wise person (buddha-purusha), he sees her – he does not avoid seeing; whatever comes before his eyes, would be seen; yet, he does not see, because there is no desire (to look). (Translator’s note – the difference between ‘seeing’ and ‘looking’ or ‘perceiving’ is brought out here.) A wise person does not look back. You keep looking back again and again; you are very eager to look. The eyes of a wise person are void-like (SUnyavat) - like a mirror; if someone comes in front of it (mirror), the image (reflection) is made; if the person goes away, the image also vanishes, and the mirror becomes empty; nothing stays.

..... brUvannapi na ca brUtE – That is why, yesterday, I told you that, Buddha spoke for forty years, yet, he did not speak. The notion of Digambar Jains about Mahavir is wonderful. Even then, they (Digambar Jains) could not understand Him. They think that Mahavir did not speak, at all. Therefore, there are no scriptures (SAstra) with them. All scriptures are with Svetambar Jains only. Digambar Jains do not believe in them, because, (they think that) Mahavir never spoke; they consider these scriptures to be man-made. It is true that Mahavir never spoke. Even then, I say that the scriptures (treatises) (granth) of Svetambar Jains are not false. Though what Digambar Jains say is true – that Mahavir never spoke, but they are holding on to it stupidly (jaDtA), that He never spoke; they did not understand. They should understand this Sutra of Ashtavakra. Entire explanation of life of Mahavir is in this (these) Sutra(s). brUvannapi na ca brUtE – even though He (Mahavir) spoke, He did not speak. That He did not speak, is true, but it should not be held on stupidly, that He (always) remained silent (maun). If so, one is wrong. In that case, speaking means speaking, and not-speaking means not-speaking. In that supreme state (parama daSa), there are contradictions (viparIta). But contradictions are not real. Even though speaking, He (a wise person) speaks not. And, sometimes, they speak even through their silence. Sometimes, even though He might use words, He still remains silent. In that state of liberation (muktAvasthA), all these contradictions and all the dualities (dvandva) of the Universe (jagat) get absorbed (samAhit), quietened (SAnta).

 

bhikshurvA bhUpatirvApi yO nishkAmaH sa SObhatE |

bhAvEshu galitA yasya SObhanASObhanA matiH || 18 : 91 || 267 ||

‘Only he, from (in) whose intellect (buddhi), good (SObhana) and evil (aSObhana) have become dissolved (galita), and who is desire-less (nishkAma), shines, be he a beggar (bhikhArI) or a king (bhU-pati).’

In that state (daSA), there is no good or evil, no decency (SishTa) or indecency, no good or bad action, no worthy or unworthy conduct. All dualities, all the differences of good and bad have gone; now, no difference (bhEda) and non-difference (similar) (same) (abhEda) remain. Take note – only that which arises from non-differentiation is indeed graceful (glorious) (SObhA-yukta). This needs to be pondered. Normally, you call that ‘graceful’ (glorious) which is the opposite of ‘disgraceful’ (inglorious) (aSObhana). You exclaim – ‘what a graceful (glorious) person, as there is nothing disgraceful (aSObhana) in (about) him!’ But, one who has nothing disgraceful, will have to make effort to be (seen) graceful (glorious). Any such effort would mean that those (disgraceful things) are still present in him, and he has to suppress them. (Translator’s note – the words ‘SObhA’, ‘SObhanIya’ has many meanings in English. In the present context ‘grace’ or ‘glory’ seem more relevant.)

You might have noticed – men speak only decent things in front of women. As soon as they (women) leave, they start talking indecently; it (indecency) is lying inside. A father behaves decently in front of his son; but, he does not have such decent behaviour with his friends. (It is considered that) friendship is no friendship, without abusive language (gAli-galauj); depth of friendship is measured only by such abusive language.

Mulla Nasruddin, while going on the road, slammed on the back of some person, and said – ‘hey, Chandu Lal, how are you!’ That person fell down; getting up, he asked – ‘brother, I am not Chandu Lal. And, even if I happen to be him, should you slam like this?’ Nasruddin replied – ‘who are you to stop me from slamming Chandu Lal?’ That person was not even Chandu Lal, and yet, he was pushed down; but what Mulla Nasruddin said is right – ‘Chandu Lal is my old friend. No matter how hard I slam him, who are you to come in between?’ We come to know about friendship, only when something indecent (aSObhanIya) happens. Therefore, we derive the meaning of decency as the opposite of indecency. We say – ‘what a decent person is he!’ But, Ashtavakra says – if indecency is hidden behind, if it is suppressed, it could get displayed (become pronounced) some time or other, because it remains hidden, suppressed through action, and not eliminated; therefore, its shadow would continue to be cast. This is not the supreme condition (state) of glory (decency) (SObhA). The state of supreme glory (decency) is that which cannot distinguish between decency and indecency. The normal (natural) (sahaja) state is the supreme state of glory; it is the natural state (state of innate disposition) (nisarga daSA); it is the state of spontaneity (sva-sphUrta) (svacchandatA).

Keep this in mind – everywhere, in the whole World, excepting India (bhArat), the system of life has been divided into duality (pairs of opposites) (dvandva) – heaven – hell etc. But, India introduces a new word – liberation (freedom) (mOksha). Happiness – misery; India introduces another word – bliss (Ananda). Gentleman (sajjan) – rogue (durjan), and the third word is ‘living liberated’ (jIvan mukta). Pious (sAdhu) – impious (asAdhu), and the third word is ‘saint’ (sant). Understand the differences of these words. Pious does not mean a saint. Pious is one who is the opposite of impious; but saint is one who has gone beyond both piety and impiety. Heaven means that which is the opposite of hell; but one is still bound by hell. There is scope for one to fall into hell from heaven; anyone is bound to fall. Therefore, ancient scriptures say that – when merit gets exhausted in heaven, man is bound to fall – he is repudiated (expelled) (apratishTA) from heaven. Heaven and hell are not separate – they are opposites; they are bound together. After liberation (mOksha), there is no scope of falling down – there is no repudiation from (in) that stage. Only that is ‘glorious’ (SObhA), (from) where repudiation is not possible. It is not glorious, if one can be repudiated. What is the use of reaching that place, from where one could fall down?

Therefore, the whole World has not gone beyond the duality (pairs of opposites). Christianity, Islam, Judaism – all speak of heaven and hell; they have no notion of ‘liberation’. They speak of matter (padArtha) and spirit (paramAtmA); but, there is no notion of Supreme Reality (Brahman). The quest of India is very unique. Wherever there is duality, India talks of the third one also. India says that there is a third state beyond the dualities (pairs of opposites). Beyond gentlemanliness and roguishness, there is a state of sainthood (santatva), state of living-liberated. Beyond evil (burA) and good (bhalA), there is the state of living-liberated. Good and evil are two sides of same coin. Normality (naturalness) (innate disposition) (saralatA) is only, when the coin has been given up altogether.        

 

kva svAcchandyaM kva saMkOcaH kva vA tattvaviniScayaH |

nirvyAjArjavabhUtasya caritArthasya yOginaH || 18 : 92 || 268 ||

‘For a Yogi, who is natural (saral), guileless (nishkapaTa), and whose object of life has been fulfilled (achieved) (accomplished) (kRtArtha), where is spontaneity (self-will) (svacchandatA) or hesitation (sankOca) or even ascertainment (niScaya) of truth (tatva)?’

Such is the state – ultimate state – of a Yogi, where he becomes so guileless, not to differentiate between good and bad, between auspicious and inauspicious; his eye-sky becomes so clear that, leave aside black clouds, even white clouds do not arise (form). Now, there are not even golden shackles in his hands – leave aside iron shackles.

... (for one who is) natural (simple) (saral), guileless (nishkapaTa), and whose object of life has been fulfilled (achieved) (accomplished) (kRtArtha), where is spontaneity (self-will) (svacchandatA).... Now, when these Sutras are reaching the end, Ashtavakra says such wonderful things, touching the pinnacle; he even discounts spontaneity (svacchandatA) about which he has so far been emphasising. Spontaneity remains only till one differentiates between oneself and the other, till there is a distance (interval) (faslA). Dependence (para-tantra) and independence (svatantra) are, only until there is difference of ‘I’ and ‘you’. When one is under the control of another, then it is dependence; when one is self-regulated, it is independence. When one praises another, it is submission (para-chanda); when one is on his own, then it is self-will (spontaneity) (svacchanda). But, now, there is none who is one’s own or alien. He has rejected (gone beyond) (khaNDit) even his own notions, which he held till then. This is the unique quest of India – not this, not this (nEti nEti). When everything has been negated, ultimately, there remains only That which cannot be negated. That is the Supreme (parama), that is the Truth (Reality) (satya).

.....’where is hesitation (sankOca) or even ascertainment (niScaya) of truth (tatva)?’ Thus far, it has been emphasised – ‘having ascertained thus...’ The same wise (jnAnI), who has ascertained the Truth to be such, now says – ‘where is ascertainment of Truth?’ Now, not only doubt (aniScaya), but even ascertainment (niScaya), has been given up. When someone says ‘I am sure of this’, then, it means that there is still some doubt. When someone says – ‘I am firm’, then, it means that he is still somewhat shaky; otherwise, why should he say so? When someone says – ‘I love you so much’, understand that there is something deficient; otherwise, why should he say ‘so much’? It is just enough to say – ‘I love you’. In fact, when one has love, there is no need even to express it; the fragrance of that love would emanate, in the life, by itself. We need to express only that, which could not be expressed (exhibited) through life.

Now, there is not even ascertainment of Truth (tatva niScaya); doubt and certainty are gone. Suppose, one proceeds on the journey of Gauri Shankar (peak of Himalayas). On the way, the baggage is dropped one by one; only essential baggage is carried till end. As he climbs up the final peak, even the essential baggage is left behind, because the destination has been reached. (Translator’s note – Acharya gives a vivid description of how baggage is shed one by one. This has been condensed in order to avoid repetition.)

Now, when one is utterly (nipaT) natural and alone, naked – bereft of even clothes, there remains only void (SUnya); that is the union (milan).

nirvyAjArjavabhUtasya – Now, there is no guile, no duality (pairs of opposites), no trickery (cAl), no accountability (hisAb), no calculation (gaNita); he has become simple (saral) like a straight line – nirvyAja Arjava; there is no crookedness (irchA-tirchA). caritArthasya yOginaH | - Now, in his life, inner voice (inner consciousness) (antas) has become his conduct (behaviour) (AcaraNa). He is same inside and outside; there is no distinction of inside and outside. He is unitary.

I have heard a story - A Jain monk saw a dream. In the dream, he had two long poles in his hands, and he was trying to climb up to the top floor of the Palace of Liberation (mOksha mahal). But he could not succeed; he would fall down repeatedly. He could not understand the reason. Then, he saw an elderly person standing nearby, who was laughing. That elderly person asked – ‘what are you doing?’ The monk replied – ‘I have two poles of right (proper) knowledge (samyak jnAna) and right faith (samyak darSana); with the help of these poles, I want to reach the top floor of Liberation Palace. But, I could not; I slip down again and again. I do not know what the problem is. But, you are standing here, and laughing. Please give me guidance.’ The elderly person said – ‘with the help of these two poles – right knowledge and right faith – you would not be able to climb up. How can anyone reach such a height with the help of just poles. It is beyond the competence of these two poles to enable you to reach the goal.’ That monk said – ‘then, what shall I do? I have been exerting a lot through many lives. You mean that my effort is just a waste?’ The elderly person said – ‘your effort is not waste. But, between the two poles of right knowledge and right faith, if you can set up (fix) cross sticks (ADE) of right conduct (samyak caritra), you will be able to make a ladder and climb up. Now, you have just heard, just known, and understood, but you have not lived accordingly. No journey can be made just by thinking. It happens only by actualising it. You must become a practical person (astitvavAn). Whatever is in your inside, should be in your conduct also. Whatever is inside, should be outside also; whatever is outside, should be inside also. If only you can make a ladder (nasEni) by placing cross sticks (ADE) of right conduct, between the two poles of right knowledge and right faith, then, step by step, you can reach your goal.’ (Translator’s note – samyak jnAna – samyak darSana – samyak caritra – right knowledge, right faith and right conduct are three core principles of Jainism. Please refer to Jain Darshana ).

caritArthasya yOginaH | - ....in whose life – existence (living) (astitva) - simplicity (saraltA) has become integral (samAvishTa).... Understand the difference. You can become a gentleman by imposing it on yourself. All your (so called) gentlemen are like that; there is no simplicity in their life (existence) (astitva); there is great complication (jaTiltA), cunningness (cAlbAzI), calculation (gaNita), accounting (hisAb). Their life is not guileless – there is no honesty (Arjava) in their life.

I was on a journey. In a major (railway) station, people came to see off a monk (sAdhu). That monk was wearing just a sack-cloth (TAT); he had a basket, and nothing else. People, who came to see him off, placed fruits in the basket. There was a large crowd to see him off. He was seated in the same compartment, in which I was travelling. We both were alone in the compartment. The train moved; I was lying with my eyes closed. The monk, quickly, opened the basket and started counting the (currency) notes under the fruits. When he was counting the notes, I opened my eyes, and got up. Quickly, he hid the notes, and lied down. After some time, when he felt that I have gone to sleep, he again started counting the notes. I again got up. I told him – ‘please do not worry about me; you count the notes. There is nothing wrong in counting the notes. And, you are counting your notes; then why are you disturbed so much?’ He, indeed, became very disturbed; he was sweating, profusely. Then, we started talking. He was to alight at Bhopal. I told him that the train would reach Bhopal at morning six o’clock, and the compartment would get detached there. But, he did not believe me. Wherever train halted enroute, he was asking people, about Bhopal. Neither he slept nor allowed me to sleep.

Around five o’clock, he got up and started preparing himself. He was standing before the mirror and arranging his garment; he just had one sack cloth over him; there was a spare sack cloth in his basket. One can understand if a woman has vanity bag with her and keeps making herself up by looking at the mirror, again and again. But why would a monk do the same? What kind of make-up with just a sack cloth? Obviously, there is an ambition for looking special even as a monk. By just being a monk or by wearing sack cloth or by living in poverty, one does not develop simplicity (saraltA); in fact, it becomes more complicated. Even in poverty, greed lies hidden. (Translator’s note – Acharya has described vividly about the conduct of that monk. This has been condensed in order to avoid repetition.)

.....a Yogi is guileless, simple, and accomplished (kRtArtha).... Simplicity cannot be put on (sAdhI); it does not happen through effort; it comes only through understanding. Therefore, the emphasis of Ashtavakra is on wisdom (knowledge) (bOdha), on awareness (consciousness) (hOS). If one understands and then looks at life, simplicity comes by itself; it does not come through planning. A planned simplicity is not simplicity at all.

 

AtmaviSrAntitRptEna nirASEna gatArtinA |

antaryadanubhUyEta tatkathaM kasya kathyatE || 18 : 93 || 269 ||

‘How to speak, and whom to speak, about the inner (antas) experience (anubhava) of a person, who rests in his Self (AtmA), who is contented (tRpta), and who is desire-less (nispRha) and grief-less (SOka-rahita)?’

This is a unique statement. Atma-viSrAnti-tRptEna - One who has attained his inner Self (AtmA) and reposing (resting) (viSrAm) there, who is reclining in the milk-ocean (kshIra-sAgar) of consciousness (caitanya) like Vishnu..... There is bliss (Ananda), rapture (paritOsha), contentment (tRpti) in that repose (viSrAm), in that cessation (virAm).

nirASEna gatArtinA – who has become free of all external desires (spRhA) and hopes (ASA)..... antaryadanubhUyEta – the kind of experience (anubhava) he has, the kind of music (gIt), the kind of sound (nAda)  that arises inside him.....tatkathaM kasya kathyatE – how to convey that (experience) to anyone, and whom to convey? There may not be any suitable (eligible) (pAtra) person to convey; even if one such person is found, how to convey that, because there would be no necessity for it, as he might have already had similar experience; therefore, even if told, it would be just a repetition. A person who has not had such experience, would not understand, even if it is conveyed to him.

If two wise (buddha) persons meet, there is nothing to talk, because, the experience of both of them is similar (same); therefore, there is nothing to talk. Two wise persons would appear like two pure mirrors kept face to face. No reflection could be made therein; only the mirror would get reflected; there would be no other shape (figure) (AkRti). They (wise persons) might talk to each other, but nothing substantial. However, if an ignorant meets a wise person, there would be substance in conveying (his experience). But, then, even if conveyed, he would not understand. However, if that knowledge could be awakened in that ignorant person, then the possibility of understanding could sprout in him; he might feel the thirst, and he might undertake the journey.

antaryadanubhUyEta - The kind of experience which a wise person has (had), is beyond words (SabdAtIta). One can know it, only by diving deep. Therefore, it (experience) is unspeakable (akathya). Suppose, if one dives into the depths of ocean, he would find total peace – no waves are there. How to bring that peace to the surface of the ocean? The surface is full of waves; therefore, the peace experienced at the depths of ocean, cannot be brought to the surface. That which has been experienced in the void (SUnya) cannot be conveyed; one can know it, only by decimating (miT) himself. That which has been experienced through rejection - through the method of ‘not this, not this’ (nEti-nEti), cannot be conveyed (displayed) to the World of duality (pairs of opposites).

Therefore, Ashtavakra says – one who attains contentment through Self-repose (viSrAnti) – who has become free of all Worldly desires, hopes, griefs – has only one problem (aDcan), that he cannot convey (partake) that which has been experienced by him; he cannot spread that light to those who are wandering in the midst of darkness (of ignorance). If he (wise person) meets another understanding person, there would be no need to convey that experience. Such is the dilemma (duvidhA) of a wise person. Even in Buddha-hood (buddhatva), this one dilemma remains – a dilemma of grace (mercy) (karuNA) – that they are not able to share (bANT) their experience.

 

This much for today.