This Pravachan was delivered on 29 Jan1977
Pravachan Audio link – Soundcloud –
https://on.soundcloud.com/rsDvc
https://oshoworld.com/maha-geeta-79/
(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-79/
(Pravachan No 78 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 |
nirOdhAdIni karmANi jahAti
jaDadhIryadi |
manOrathAn pralApAMSca
kartumApnOtyatatkshaNAt || 18 : 75 || 251 ||
mandaH SrutvApi tadvastu na
jahAti vimUDhatAm |
nirvikalpO
bahiryatnAdantarvishayalAlasaH || 18 : 76 || 252 ||
jnAnAdgalitakarmA yO
lOkadRshTyApi karmakRt |
nApnOtyavasaraM kartuM
vaktumEva na kincana || 18 : 77 || 253 ||
kva tamaH kva prakASO vA
hAnaM kva ca na kincana |
nirvikArasya dhIrasya nirAtankasya
sarvadA || 18 : 78 || 254 ||
kva dhairyaM kva vivEkitvaM
kva nirAtankatApi vA |
anirvAcyasvabhAvasya
niHsvabhAvasya yOginaH || 18 : 79 || 255 ||
na svargO naiva narakO
jIvanmuktirna caiva hi |
bahunAtra kimuktEna
yOgadRshTyA na kincana || 18 : 80 || 256 ||
naiva prArthayatE lAbhaM
nAlAbhEnAnuSOcati |
dhIrasya SItalaM
cittamamRtEnaiva pUritam || 18 : 81 || 257 ||
अष्टावक्र उवाच ।
निरोधादीनि कर्माणि
जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च
कर्तुमाप्नोत्यतत्क्षणात् ।। 18 : 75
।। 251 ||
मन्दः श्रुत्वापि
तद्वस्तु न जहाति विमूढताम् ।
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः
।। 18
: 76 ।। 252 ||
ज्ञानाद्गलितकर्मा
यो लोकदृष्ट्यापि कर्मकृत् ।
नाप्नोत्यवसरं कर्तुं
वक्तुमेव न किञ्चन ।। 18 : 77
।। 253 ||
क्व तमः क्व प्रकाशो
वा हानं क्व च न किञ्चन ।
निर्विकारस्य धीरस्य
निरातङ्कस्य सर्वदा ।। 18 : 78
।। 254 ||
क्व धैर्यं क्व विवेकित्वं
क्व निरातङ्कतापि वा ।
अनिर्वाच्यस्वभावस्य
निःस्वभावस्य योगिनः ।। 18 : 79
।। 255 ||
न स्वर्गो नैव नरको
जीवन्मुक्तिर्न चैव हि ।
बहुनात्र किमुक्तेन
योगदृष्ट्या न किञ्चन ।। 18 : 80
।। 256 ||
नैव प्रार्थयते लाभं
नालाभेनानुशोचति ।
धीरस्य शीतलं चित्तममृतेनैव
पूरितम् ।। 18 : 81 ।।
257 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 7 Slokas are given as Chapter 18 (75 – 81); but, according to
the transcript of the Pravachan, all these are
given sequentially (251 – 257) without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
Gautama Buddha renounced empire, wealth and pomp
(vaibhava). He went from one extreme (ati) to another extreme; he renounced
(tyAga) everything. He tortured his body, as much as possible. The body dried
up like a thorn. He became so weak that it became difficult for him, even to
get up or sit down. He was crossing the river Niranjana, but could not. The
current was so strong that he did not have energy to cross the river. He was holding
on to the root of a tree and hanging. A thought arose in his mind – ‘when I had
everything, I did not get anything; now, I have got rid of everything; even then,
I haven’t got anything. Somewhere, something is wrong; surely, I am erring
somewhere. Having renounced enjoyments, I went towards renunciation. Neither I
got anything though enjoyments nor through renunciation. I am missing something
fundamental.’ As he was hanging, holding on to the root of the tree, nearby, he
heard some village women singing a song, whose lines were –
सितार के तारों को
ढीला मत छोड़ दो
स्वर ठीक नहीं निकलता
पर उन्हें इतना कसो
भी मत कि टूट जायें
(Rough translation – do not keep the strings of
Sitar so loose, that music could not be produced; do not tighten them (strings)
so much, that they might break.)
What he could not gain from true preceptors
(sadguru), happened through the song of these rustic women. A ray of light
emerged. Buddha, who was hanging, holding on to the root of a tree, realised
(bOdha) that he had gone to the extremes; that he did not remain in the middle
(madhya). Probably, the path is in the middle. That very night, he left off
renunciation also, as he left of enjoyments, one day. As he renounced wealth
one day, he renounced even meditation. As, one day, he renounced the World, he
renounced even emancipation (nirvANa). That very night, something remarkable
(ghaTanA) happened, and, next morning, he became Buddha. His mind attained
enlightenment, and he became Gautama Buddha. It was an awakening, which
happened in the middle (madhya). All those who realised the Truth (satya), have
avoided extremes – ati sarvatra varjayEt – (please refer to Chanakya Neeti –
3:12). Our mind is very eager for extremes; mind finds it easy (sugam) to go
from one extreme to the other; nothing seems to be more convenient than that.
Like the pendulum of the clock – left to right, and right to left, it keeps
swinging (DhOlnA). But, if it stops in the middle, the clock stops, and then
time also stops – it becomes beyond time. Total absorption (samAdhi) is there
only; that is where the solution (samAdhAn) is.
Understand these Sutras. First Sutra is –
nirOdhAdIni karmANi jahAti
jaDadhIryadi |
manOrathAn pralApAMSca
kartumApnOtyatatkshaNAt || 18 : 75 || 251 ||
‘An ignorant (ajnAnI), even
if (when) he leaves off practices (karma) like mind-control (citta-nirOdha)
etc, that very moment, he gets busy in (becomes prone to) fulfilling his
desires (ambitions) (manOratha) and fancies (pralApa).’
Our mind is such that, we
leave off enjoyments, and become inclined (pravRtta) towards Yoga. Then, if we
meet a wise person (knower of truth) (satya-purusha) and, if he exhorts us to
leave off the futile pursuit of Yoga and renunciation, that very moment, we
leave off that (Yoga and renunciation) and return to enjoyments (bhOga). Ashtavakra
is cautioning (sAvadhAn) you through this Sutra – ‘by listening to my
exhortations, do not understand that I am supporting your (sense of)
enjoyments; I am not in favour of either renunciation or enjoyments.’
Ashtavakra would never support you. This, indeed, is the idiocy (inertness) (jaDtA)
of an ignorant; he takes everything (to be) in his favour (samarthan). He
thinks – ‘If I could not get what I want through wealth, I shall go for
meditation (dhyAna), righteousness (dharma), charity (dAna); if not through
position (status), then through renunciation; if not through
enjoyments-conveniences (sukha-suvidhA), then by lying on the bed of thorns;
but, I shall get it by any means. He either leaves everything or holds on to
everything. But he does not leave off one thing – ‘me’ (main).
There is a famous statement
of Rabia Al Adawiyya (8th century Sufi saint). An errant (gumrAha) asked
Rabia – ‘whether God would be inclined towards me if I get converted?’ Rabia
replied – ‘it is just the opposite; if He is inclined towards you, then you can
be converted.’ You can pursue the path of righteousness, if the Lord is
inclined towards you. Nothing will happen by your kneeling (jhuk) or by pursuit
of righteous path. You are verily (the cause of) your own undoing (unmaking) (ankiyA).
Your ego (ahamkAr) is your own prison (kArAgRha). Initially, you gather wealth;
then you gather renunciation (tyAga); you keep adding – (first) the World
(samsAra), and then, liberation (mOksha); but ‘you’ continue to remain; ‘you’
always continue. The ego is in the midst of both. The closing Sutras of Ashtavakra
are meant to caution such people. Ashtavakra has said whatever he wanted to
say; now, he is giving final warnings. First warning - ‘An ignorant (ajnAnI),
even if (when) he leaves off practices (karma) like mind-control
(citta-nirOdha) etc.....’ Firstly, an ignorant does not leave off enjoyments.
If, somehow or other, he gets rid of his madness (pAgalpan) for enjoyments, the
very madness tends to be towards Yoga; but the tune (dhun) is same. The subject
changes, but not the course (vRtti). Earlier, he was gathering coins; now he
gathers merit (coins); but he continues to gather. Earlier, he wanted happiness
(sukh) in the World; now he wants happiness in the heaven (other World)
(para-lOka); but he always wants happiness. Earlier, he was afraid that his
(Worldly) happiness could be snatched by someone; now, he is afraid that his
happiness in heaven could be snatched. Fear and greed continue. Earlier, he
prayed to Lord for bigger empire, more wealth, higher position (status); now,
he does not pray for these; but he wants that Lord should send him to heaven;
he wants the comforts of heaven. All the same, he ‘wants’ even now. Earlier, he
wanted to ‘use’ (exploit) (upayOga) Lord; he continues to do so, even now. What
Rabia says is right – ‘if the Lord becomes inclined towards you, only then, you
could become righteous (dhArmik)’. Lord does not get inclined towards you, just
because you are righteous.
There is a saying of Fakirs
of Egypt – ‘when you choose a preceptor, do not, even by mistake, say that you
chose him’. If you do so, you go wrong. You should say – ‘I am grateful, that
you chose me.’ There is an ancient Egyptian Sutra – when some disciple chooses
his preceptor, the preceptor has already chosen him; otherwise, he (disciple)
could not have come near him (preceptor). The basic issue is that, your ego
should not, by any means, get established (nirmit).
Al Hillaj Mansur (Sufi Saint)
was crucified (sUlI); his hands and legs were cut off, and he was killed,
because, he made such a declaration – ‘Anal Haq’ - ‘I am the Lord’, which could
not be tolerated by Muslims. A Muslim Fakir Ala (Dawla) Simnani has written a
poem. In that poem, he has written – ‘the day Al Hillaj was crucified, a pious
person of the village saw a dream – that Al Hillaj was being taken to Heaven.
He could not believe it. He was also present among the crowd, which threw
stones (at Al Hillaj); he was also one among those who shouted that Al Hillaj
be crucified. That is why, he could not believe that Al Hillaj would be taken
to Heaven. Therefore, he asked paramAtmA –
(Poem recited by Acharya in
English)
“O God! Why was a pharaoh
condemned to the flames
For crying out: ‘I am god!’
And Hallaj is wrapped away to
heaven
For crying out the same
words:
‘I am God!’
Then he heard a voice
speaking:
When pharaoh spoke those
words
He thought only of himself
He had forgotten me.
When Hallaj uttered those
words - the same words
He had forgotten himself
He thought only of me.
Therefore the ‘I am' in pharaoh’s
mouth
Was a curse to him
And in Hallaj’s the ‘I am’
Is the effect of my grace.”
Everything depends on a small
issue – whatever you do, that should be without egoism. One can reach paramAtmA,
even without doing anything. But, no matter how many things ‘you’ might do
(egoistically) – chanting, penance, sacrificial offering (yajna) – it will have
no effect. If the ‘doer’ is present, one would keep becoming more and more
stubborn (akaD), more and more conceited (vajanI), and paramAtmA would remain
that much far. The more ‘you’ are present, that much more paramAtmA would
remain absent. When people come to me and ask – ‘we want to see God; where is
He?’ It is very hard to explain to them that one cannot see God, till ‘he
‘(one’s ego) is present. Your presence, indeed, is the screen; there is no screen
on (over) God; God is standing (present) (khaDA) without any cover; He is
standing naked. The screen is over your eyes – and the screen is your making.
Keep in mind what Ashtavakra
says - nirOdhAdIni karmANi jahAti jaDadhIryadi | - It is very difficult for
people to get out of enjoyments (bhOga), because they are so idiotic (inert)
(jaD). Even if they, fortunately, get out, they get into Yoga with the same
level of blindness (idiocy – inertness); they get into restraint of mind (nirOdha).
Earlier, their minds were busy in enjoyments, and now, they are busy in restraint.
Earlier, they were the slaves (gulAm) of their mind; now, they are standing
over (the chest of) mind and trying to quieten (SAnta) it forcibly
(jabardastI). Even if these idiots (mUDhadhI) – intellectually inert – agree
(about egoism), they understand it wrongly – they misunderstand whatever is
told. After going through the Sutras of Ashtavakra, you also might have felt
that – there is no need for meditation etc.; that one can enjoy; that it is
alright, to be as it is. But, Ashtavakra is not exhorting fall from meditation;
he exhorts you to rise above meditation. In both conditions, meditation is left
off. But, do not leave it (meditation) by falling down; leave it after rising
above (transcending). The words of Al Hillaj and that of Pharaoh are similar.
But, Pharaoh said it after falling down (descent), but Hillaj said it after
ascent (transcending). There are people who have risen beyond even meditation;
only such people reach (the goal). But, those, who leave off meditation by
falling down, descend into enjoyments.
‘An ignorant (ajnAnI), even if (when) he
leaves off practices (karma), like mind-control (citta-nirOdha) etc, that very
moment, he gets busy in (becomes prone to) fulfilling his earlier desires
(ambitions) (manOratha) and fancies (pralApa).’ Then, he comes back to his
earlier ambitions (manOratha) – the suppressed (dabI) and unsatiated desires
(kAmnA). The embers (of desires) hidden under the ashes, would again begin to
glow; then the fire would start burning more vigorously. After that, the same
old fancies (fantasies), same old madness would return. He did not reach
anywhere by restraint; he was forcibly restraining himself; he had prepared
himself for that. This is not any sainthood (santatva); he was just (like) a
warrior (soldier) (sainik); he had learnt drills (kavAyad); he had undergone
practices (abhyAs). Even soldiers, through practice over many years, (seem to)
stand peacefully. But, do not consider them to be wise (buddha); they are not
any saints. Inside, the fire is burning – a volcano is smouldering (sulag).
The so called saints (sAdhu),
ascetics (muni), great men (mahAtmA) are just soldiers – not saints. They have
fought against themselves, by emaciating (sukhA) their bodies, by suppressing
their desires (temptations) (vAsanA), by disciplining themselves. It is true
that they are not bad; they are not offenders; they have offended themselves,
not anyone else. But, neither are they free (liberated) (mukta) also. At best,
they may be gentlemen (noble person) (sajjan) – not evil. They have not
committed any crime, but a criminal, a thief, is dormant inside; that criminal,
thief, would get exposed (revealed) at some appropriate time, when an occasion
arises.
Suppose, you are going
somewhere; on the way, if you find a rupee note lying on the roadside, you
glance at it for a moment, but may not lift it, because, you are not a thief.
But, if it is a thousand rupees, you might hesitate, but, still not lift it.
But, if it is a bundle of currency – say ten lakh rupees, then, you look here
and there; you might not even hesitate to lift it. (Translator’s note – Acharya
here describes Mulla Nasruddin’s encounter with some woman in a lift, and strikes
a bargain with her for a night’s stay. As this seems a little offensive, the
same has been omitted.)
There are limits to your life’s
nobility (sajjanatA); but, there is no such limit (of nobility) in case of a
saint (sant). Your nobility is based on certain conditions; if the conditions
change, your nobility also would change. The nobility of a saint is not
conditional. You have a seed, and if the ground is ready, and there is rain, it
would sprout forth. Therefore, Patanjali has called saint, a ‘burnt seed’
(dagdha bIj) – his seed has been burnt. Now, whether it rains or not, whether a
suitable ground is available or not, even if a skilled gardener (mAlI) is
there, it (seed) will not sprout, no matter whatever method is applied.
Therefore, hearing the words of Ashtavakra, your dormant fancies (fantasies)
might tempt you to forget Patanjali’s ‘burnt seed’ and go for Ashtavakra’s – return
to same old way of life. But, Ashtavakra is not saying that; do not make that
mistake. Ashtavakra is not in favour of either enjoyments or Yoga, because, by
enjoyments, your ego is affirmed; same is the case with Yoga also. The ego is
affirmed in both cases (enjoyments and Yoga). The descent of paramAtmA happens
where (when) there is no ego.
mandaH SrutvApi tadvastu na
jahAti vimUDhatAm |
nirvikalpO
bahiryatnAdantarvishayalAlasaH || 18 : 76 || 252 ||
‘A dull-witted (manda-mati),
even after hearing the truth (tattva), does not get rid of his idiocy
(mUDhatA). Though he remains without ambitions (sankalpa) outwardly (in his
external dealings) (vyApAr), (inwardly,) he continues to nurture craving
(lAlasA) for objects (vishaya).’
A dull-witted does not mean
‘idiot’, as we normally use (the word). An idiot is a fool (mUrkha) who does
not understand (on hearing) at all; he does not understand what has been said.
But, a dull-witted understands a bit (too) late – his wits are a little dull; he
does not understand in time. For example, if one understands, in his old age,
that sex desire (vAsanA) is futile, then, he is dull-witted; if he understands
so, when still young, then he is brilliant (tEjasvI). That understanding, in
the old age, comes too late. Now, he would regret – ‘what is the use of
regretting, when the birds have eaten the crops?’ (ab pachtAyE hOt kA, ciDiyA
cuk gayI khEt – a proverb). Everyone is wise in old age, because, there is no
further scope to remain a fool, because (sex) desire gets diminished by itself.
Then, ego takes credit for overcoming (sex) desire; he mocks at the youth, that
they are foolish. But, he had committed this very foolishness, in his youth,
and old age people were laughing at his foolishness, then. That wisdom
(buddhimAnI) which comes in old age, is worth nothing; there is no connection
between old age and wisdom. In old age, one becomes incapacitated to do things;
now, he drapes this incapacity in beautiful terms – as renunciation, as penance
(tapaScaryA).
There is a famous story of (Hermann)
Kafka (a Czech novelist) about a person of Circus Company, who was very skilled
in fasting (upavAs). That circus remained in a Capital for a long time. The
fasting person’s tent was at the rear. There, he used to lie on a grass bed. He
always remained in that tent. In the busy schedule of circus, no one bothered
to look at him. After fifteen days or so, the Manager of the Circus, suddenly
remembered about him. Manager hurried to see him. When he reached there, that person
had become totally emaciated; he was in the last throes of life. Manager chided
him as to why he did not take any food. He replied in a faint voice – ‘I shall
tell you a secret. The real issue is that, I am suffering from a severe disease;
because of that, I am unable to consume any food. This fasting is only an excuse,
so that I can carry on with my life. When people come to see me, I used to
become happy; that happiness was the food for my ego. My meals was the visit of
people. Otherwise, I cannot take food. My fasting was not any penance; it was
just my weakness (durbaltA).
Many saints and ascetics are
suffering from many kinds of disabilities (weaknessess). They have adorned
their disabilities by giving different names. If a person, like Buddha or
Mahavir or Ashtavakra tells, that the Truth (satya) cannot be reached through
arguments (tarka), it is understandable. But if a fool (buddhu) who does not
know anything about argumentation, tells that Truth cannot be reached through
arguments, then, it is only to hide his disability (weakness) (durbalatA); it
has no value. All these statements look similar; that is why, many idiots
(mUDh) find it easy to say that disputation (argumentation) is of no use; the
fact is that they do not know how to argue. Arguing is not easy; one needs a
sharp intellect – like a sword’s edge; they need intelligence (mEdhA). Anyone
can say that there is no substance in arguments (argumentations) (disputations)
(tarka); in nine out of ten cases, it is false. Only he, who has carried out
such argumentations, and found them to be insubstantial, can say that there is
no substance in such argumentations.
Do not hide your weaknesses.
In old age, it often happens that, one loses his virility; but, then, people
start talking about abstinence (brahmacarya); they call youth ‘fools’. In old
age, they derive pleasure by abusing that, which they themselves could not
accomplish, in youth. As they have a deep jealousy (IrshyA) (for things which
they could not accomplish), they give suggestions (mantavya). Such suggestions
have no value. Dull-witted (manda-buddhi, manda-mati) means – one who
understands after the time (for understanding) has lapsed (passed); they
realise only after years had passed. Dull-witted is one who (whose mind) is not
present when required. Sharp intellect means, one who (whose mind) is present
when required – to deal with the challenge (cunauti), and be ready to respond.
Intelligence (buddhimAnI) is a kind of presence – presence of mind, presence of
awareness (consciousness) (caitanya).
‘A dull-witted (manda-mati), even after
hearing the truth (tattva), does not get rid of his idiocy (mUDhatA)......’ A
dull-witted, appears to be listening. It is also possible that he listened and
learnt it (by rote) like a parrot. Even then, revolution does not take place.
If so, it can be surmised that his listening was not proper; it is of no value.
Listening is not just receiving (the sound) in the ears. People have listened
to wise people (buddha purusha), but nothing happened. People had sat in the
presence of Jinas (Jain tradition – conqueror), in the presence of
Paramahamsas; but nothing happened. Nothing touches you, because you are not
present there, wherefrom you could be touched; there, the intellect is dull,
very dull, very lax (Sithil). As a result, when Christ is present, they do not
listen to him; but, after his death, they worship him – this is dull-wittedness.
When Buddha is there, people abuse him; when he had passed away, then they make
his images (mUrti). They come to senses, too late. Nothing happens by knocking
your head in front of the image of Buddha. And, these are the very same people,
who threw stones at Buddha; now, they make image of Buddha; now, they are
regretting their action (of throwing stones). Now, even if Buddha comes back
again, they would still throw stones, because they have no accord (tAlmEl) with
him (Buddha). That is why, people are worshippers of tradition (paramparA) –
the more ancient it (tradition) is, the more they worship. They understand only
that much. Their intellect is very backward – not contemporary (samsAmayik).
Some person keeps repeating Vedas (endlessly). He does not bother that,
somewhere or other, on the Earth, Vedas are rising again and again. Their
intellect is five or six or even ten thousand years old. They have become aware,
after ten thousand years, that there were some sages (Rshi) then; they are
behind the time by ten thousand years. If at all these people would listen to
me, it would be after ten thousand years. Then, they would come to realise that
something happened (ten thousand years ago).
Dull-witted means – one who
slides back in time. Brilliance (pratibhA) is when one is present at the
current moment. Buddha-hood (wisdom) (buddhatva) is when one is ahead of time.
Understand these three words – dull-witted, one who is present at the current
moment, and one who is ahead of time. Dull-witted is one who is sliding back in
time; he fails in whatever he does. One who is present in the current moment
has brilliance; his aim could be achieved. One who is ahead of time is a wise
person (buddha-purusha); it will take thousands of years to understand the
words of such a person; people are not prepared to absorb whatever he is
saying. Buddha-hood (wisdom) (buddhatva) means – to perceive what is going to
happen. Understand this. When someone abuses, a fool (idiot) (buddhu) does not
grasp it; he realises it when someone tells him about the abuse. Intelligent
(buddhimAn) is one who is able to grasp, then and there; if there is to be any
reaction, it will happen then and there. But, a wise (buddha) is one who is
able to grasp an abuse, even before it is delivered (uttered). Anger (krOdha)
has three stages (avasthA) – before, during and after. Before – similar to
predawn red sky, when anger is about to rise; during – similar to Sunrise, when
anger is manifest; after – similar to midday, when anger has become an action.
Dull-witted is one who shows his pent-up anger in a wrong place. (Translator’s
note – Acharya has given a very detailed explanation of these three categories.
This has been condensed to avoid repetition.) ‘A dull-witted (manda-mati), even
after hearing the truth (tattva), does not get rid of his idiocy
(mUDhatA)......’
‘.....he remains without
ambitions (sankalpa) outwardly (in his external dealings) (vyApAr), (inwardly,)
he continues to nurture craving (lAlasA) for objects (vishaya).’ There are
certain matters which never leave you; it remain stuck to you. After listening
to something, one might remember the words, but the meaning is not grasped.
There are people who become scholars (pandit) by listening only; but, they do
not have discrimination (understanding) (prajnA). Sometimes, sitting in the
holy company (sat-sang), and listening to their words, one might feel that
enjoyments are to be avoided. This is a superficial understanding - not deep.
Therefore, he might run away from the World, and get seated in a cave, counting
the beads. But, his thoughts are wandering in the Worldly affairs. Such a
person is sick (rugNa); he is deranged (vikshipta), fragmented (khaNDit). Health
(svAsthya) is in the seamless (whole) (absolute) (akhaNDa). Being fragmented is
insanity. The more one is fragmented, that much sick he is. During a period of
fifteen to twenty years, I have observed many pious (sAdhu) – saints (sant)
from close proximity. Of them, ninety-nine percent are sick; they need
treatment; they are just not Mahatmas, and they are certainly not liberated
(mukta); they are in a state of insanity. But, that state of insanity is being
worshipped. When such worship is on, the so called Mahatma is, somehow,
adjusting himself. He cannot remain without such worship; he has become conceited
by the worship, because he gets prestige, position, regard. He also undertakes
fasting, chanting and penances; but, inside, a volcano (jvAlAmukhi) is smouldering
(dhadhak).
nirvikalpO bahiryatnAt..... |
From external dealings, it appears that he has no interest (relish) (ras) (in
Worldly matters). But, ......antarvishayalAlasaH...... internally, there are
only flames of craving (lAlasA). The real question is inside – not outside. If
one is having craving inside, then it is better to remain in the World; one
should not run away. At least, he would avoid deceiving himself and others; he
would remain true to himself. It is better to be truthful, by being a Worldly
person, than being false by becoming a renunciate. By being truthful, such
renunciation might really happen one day, by itself. Renunciation can happen
through truthfulness, and never through falsity. Therefore, one should set his
own yardstick (touchstone) (criterion) (kasauTI). That is why, I do not tell my
renunciates to go away, leaving things. I tell them to remain steadfast (DaTkar)
wherever they are, and not run away. Escapism (running away) is the
characteristic of a coward; it is a notion (belief) (dhAraNA) of a person who
is afraid. Do not run away; remain steadfast, wherever you are. Keep this in
mind, that inner craving should be recognised. I do not ask them to leave off;
neither Ashtavakra says so.
jnAnAdgalitakarmA yO lOkadRshTyApi karmakRt |
nApnOtyavasaraM kartuM
vaktumEva na kincana || 18 : 77 || 253 ||
‘A wise person (jnAnI) whose
actions (karma) have been destroyed (eliminated) (undone) (nashTa) through
knowledge (jnAna), even if he performs actions, in the eyes of people
(lOka-dRshTi), in fact, he does not get an opportunity (avasar) to do or say
anything.’
‘...one whose actions have
been destroyed through knowledge.....’ Actions could be destroyed (eliminated)
by two methods. One of them is – to destroy (undo) action through action; if
so, one would deceive himself. This is a little delicate (fine) (bArIk) matter.
Suppose, if you get angry, you can undo it in two ways – one of them is by action
- by suppressing it, by repressing it, by blocking it, by not allowing it to
get displayed at any cost, by controlling oneself from all sides. But, how long
can you remain like that? When you go to sleep, the anger would get displayed
in the dream, by way of violence. If you are angry with your wife, you would
show it by slamming the door shut; but the anger is displayed somewhere or other,
sometime or other. On the day when wife is angry with her husband, more cups-saucers
break. She cannot show anger directly on her husband, because husband is ‘Lord’
(pati paramESvar); she could not directly break his head; therefore, cups and
saucers get broken. This is a sub-conscious reaction, though she might not
utter anything directly. (Translator’s note – Acharya has described such
incidents in great detail. The same have been condensed, to avoid repetition.)
You could block a spring (jharnA) by placing a rock in its path. Then, the main
flow might stop, but, water would seep through many side openings. Similarly,
anger also would come out, somehow or other. Anger does not get undone through
action; anger over anger is futile.
Ashtavakra says - ....one
whose actions are undone through knowledge..... It is not a victory if action
is undone through (another) action, because, ultimately only action is being
done; one remains the ‘doer’ (kartA). One should understand (samajh) the
futility (vyartha) of anger, by knowing its nature (svabhAva) through knowledge
(wisdom) (bOdha), by recognising it, by just watching it; no plans or efforts
should be made to repress it. Once (manifestation of) anger is properly observed,
it is not possible to get angry; there is no question of suppressing it.
Understand the difference. One who suppresses anger is doing so, through
action. But, when one becomes aware of anger, there is no need to suppress it;
the anger subsides of its own, because anger arises due to ignorance,
foolishness, stupor (oblivion) (mUrchA). Once that oblivion is got rid of, the
source of anger has been shattered.
jnAnAdgalitakarmA –
understand this. ....whose actions have vanished (galita) through knowledge –
not through action, not by any plan (arrangement) (AyOjan), not by suppression,
but, just by knowledge, by understanding through observation only. Then a
revolution (krAnti) takes place, just by observation. Modern physicists
(bhautik-vid) have arrived at a unique research finding – that when something
is observed, the very property (guNa-dharma) of the thing observed, gets
transformed (rUpAntarit); this is so even in case of things (materials) (cIz). Suppose,
you are watching a tree – a fig tree. You might be looking at the tree,
carefully. You might think that it makes no difference to the tree. But, now
there is a method to find out whether it makes any difference to the tree or
not. When so many people are looking at the tree with love, the tree is in a
kind of wavelength; but, when so many people are looking at it angrily, it (tree)
is in a different mood. If you approach the tree with an axe, with the intent
of cutting it down, the vibrations (thoughts) (vicAr) in your mind reach the
tree even before you lift the axe to cut it; the tree trembles; it becomes
miserable. When the gardener comes towards the tree for watering it, the tree
becomes happy. Now, scientific experiments have been conducted on this, and it
has been found out that even trees have experience (pleasure and pain); the
tree gets transformed by a mere look.
You might have observed, in
your own life - when a few people look at you with love, there is a change in
you. And, if a few people look at you angrily, hatefully, shamefully, you do not
remain same; there is a change in you. If a few people look at you with love,
regard, there is an inner transformation in you; a subtle change happens
in(side) you. This is about external eyes. But, what to talk of inward eyes!
Inside, there are eyes and eyes! These very inner eyes have been called ‘third
eye of Siva’ (Siva-nEtra). If you close your external eyes, and ‘look’ at any
of your mental condition through that ‘third eye’, you would find that it gets
transformed. jnAnAt-galita karmA - Wise (jnAnI) have said that if you ‘look’ at
temptations (vAsanA) with that third eye, that (temptation) is gone; if you
‘look’ at anger, anger is gone; if you ‘look’ at greed, greed is gone. You have
then got the key in your hands – the master key (key of keys). Whatever you
‘look’, that vanishes. There is something more interesting. Things
(temptations, anger, greed) vanish by a mere ‘look’. But, some things develop
(vikasit). If you want to understand the basis of spirituality (adhyAtma),
then, that which cannot stand (Tik) - that which vanishes – in the face of your
‘look’ is called ‘sin’ (pApa); that which, not only stands, but also develops,
in the face of your ‘look’ is called ‘merit’ (virtue) (righteous) (puNya). This
is the definition of merit (virtue) (righteous) and sin.
You might have heard many
definitions (of merit and sin). That which grows (increases) by your
observation (gaze) (avalOkana) (is meritorious), and that which weakens
(diminishes) (kshINa) by your observation (gaze) (is sinful). If you look
carefully at love (prEm), it increases; but, anger weakens, when you look at
it. The anger weakens in the same proportion as your knowledge increases; if
the knowledge (wisdom) (bOdha) is total (hundred percent), then the anger is
nil (zero). The experience is different in the case of love, compassion
(karuNA) and peace (SAnti). As the knowledge (wisdom) increases, these (love,
compassion, peace) also increase. If there is no knowledge, then there is no
love (compassion and peace). In your life, you should have no association
(connection) with anything that does not increase with knowledge; you should
have no association with anything which diminishes with knowledge; you should
remain neutral (taTastha) in those. If you gaze at your body, you would find that
it remains as it is – neither increases or decreases; you have nothing to do
with the body. It (body) remains by itself, and it will go away by itself. It
(body) has nothing to do with your knowledge (wisdom). If you look at the Sun,
consciously (perceptively) (bOdha-pUrvak), it neither increases nor diminishes;
it remains as it is. It is just a fact (tathya). (Translator’s note – The word
‘love’ (prEm), used in this passage, should not be misconstrued as sexual
attraction, as is generally perceived. It should be taken in the broadest
possible sense, encompassing all kinds of feeling of fondness – further
amplified by word ‘compassion’.)
Merit (virtue) (puNya)
increases, and sin diminishes, (when one gazes at them, consciously). When the
energy employed in sin is freed, through diminishing of sin, it is employed
(engaged) (saMlagna) in merit. As hatred, anger etc. diminish, compassion and
love increase. Whatever energy is available, could be employed (engaged) in any
manner; if it is employed in wrong places, there is nothing left for right
things.
jnAnAt galita karmA....
Remember that, actions get destroyed (vanish) by knowledge (jnAna). Do not make
any effort for undoing (galit) actions. Otherwise, (for example) if anger is
suppressed, it will remain suppressed inside. In such event, it takes more
energy to suppress anger, than displaying it. The energy employed in
suppressing anger, gets added towards anger itself. Such a person comes to
grief; he cannot have any spiritual (AdhyAtmik) development; in fact, it
declines. Therefore, it would be better to display anger, when it happens
naturally. You might find a person, who displays anger, to be better than one
who suppresses it. Such a person (who suppresses) is dangerous; his anger might
burst forth anytime; it would explode, creating a lot of trouble. People who
show anger routinely, and who become normal after that, do not commit crimes;
they are not murderers; they do not commit suicide; they are, more or less,
straight forward, normal people. They might not be spiritual, but, at least,
they are healthy (sane) (svasth). If you look carefully into the eyes of these
Mahatmas, you would find a kind of deathliness (murdagI) – not peace
(tranquility) (SAnti); you would find the silence of graveyard – not the peace
of flowers, peace of flower garden. It is so because, some energy has been
employed in anger, hatred, greed etc. and some more in suppressing them. You
would find a Worldly person to be more relaxed (praphullit) than the (so
called) Mahatmas. They (so called Mahatmas) have fallen into greater trouble.
Actually, it should be the other way around. All his energies are employed in
anger, greed, fascination, lust, and their control. There is no scope for any love
in him; you might not find any love, compassion, creativity (sRjanAtmakatA) in
the lives of your (so called) Mahatmas; they are not able to establish anything
– could not compose a beautiful piece of poem, make a beautiful image, draw a
beautiful picture. They are sitting like corpses. Their entire activity is in
controlling (suppressing) – anger, greed, fascination etc. Their lives are
simply futile (akArath) – no beauty, no dignity (garimA), nothing sacred.
The transformation of your
life, can be called a revolution, only when energies employed in wrong things start
flowing towards the auspicious (Subha), when the flowers offered at the feet of
devil (SaitAn), begin to fall at the feet of paramAtmA.
jnAnAdgalitakarmA yO
lOkadRshTyApi karmakRt | - then, such a wise (jnAnI), even if, in the eyes of
the others, seems to be engaged in the World (Worldly activities), it makes no
difference, because, as far as he is concerned, he has, in fact, gone beyond the
World; he might, in the Worldly-view, seem an ordinary (Worldly) person. nApnOtyavasaraM kartuM vaktumEva na kincana |
- then, there is no scope, opportunity (avasar) for him to do any action. He
has come to know (realise) that things happen all by themselves, and that there
is no doer. Put in the language of a devotee (bhakta) – ‘things are happening
all by themselves, through the God (bhagavAn)’. The aggregate (ikaTThI) consciousness
(prajnA), aggregate wisdom (buddhatva), aggregate knowledge (bOdha) of the
entire (sampUrNa) Universe (jagat) is called (by the name) God (bhagavan).
There is no other meaning for God. A devotee says – ‘it happens because of God’;
a wise (knower) (jnAnI) says – it happens because of knowledge (bOdha). Both of
them are agreed that – ‘I am not the doer’.
Therefore, if one says – ‘I did
penance’, he has erred. It means that (his) actions have not (yet) been
destroyed (galit) through knowledge (jnAna); he is standing on the chest
(chAtI) of action, through action only; even now, he is the doer. A conceited
(akaD) says – ‘I have millions’; another conceited says – ‘I kicked away
millions’. Conceit of both is similar; there is no difference. The second one
(who kicked away millions) is more dangerous, because, the conceit of the first
one (possessor of millions) is straight-forward, but the conceit of the second
is more complicated (jaTil). The first one is a Worldly (samsArik) conceit; the
second one has put on the colour of spirituality (AdhyAtmik); he is more
poisonous. Therefore, keep in mind – things should happen, not through effort
(prayatna), but through knowledge. Whatever happens through knowledge is
auspicious (Subha); whatever happens through effort is inauspicious (aSubha).
kva tamaH kva prakASO vA
hAnaM kva ca na kincana |
nirvikArasya dhIrasya
nirAtankasya sarvadA || 18 : 78 || 254 ||
‘For such a wise (jnAnI), who
is ever fearless (nirbhaya) and immutable (changeless) (nirvikAra), where is
darkness (andhakAra) or light (prakASa), where is even renunciation (tyAga)?
There is nothing (for him).’
It has always been said –
paramAtmA is light (effulgence) (prakASa). Sometimes, some mystics
(rahasya-vAdI) have also said – paramAtmA is darkness (andhakAr); but they are
very few. But, Ashtavakra says - the ultimate (supreme) (parama) Truth (satya) is
neither like light nor like darkness; there (in Ultimate Truth) is no duality
(opposites) (pairs) (dvandva) – light or darkness; there, all the dualities
come to end (fall down). Whatever dualities (pairs) you have seen, so far, in
the World – life – death, light – darkness, gain – loss, success – failure,
happiness – sorrow, one’s own – alien – all such dualities fall down; all the
dualities come to end; both (dualities) combine into One.
Think of it – if light and
darkness combine, what will be the result? There is no method of describing, how
it would be. But, one thing is sure – it would neither be like light, nor like
darkness; it will be something unique (anUThA), unprecedented (apUrva), secretive
(enigmatic) (mysterious) (rahasyamaya), indescribable (unspeakable)
(inexpressible) (anirvacanIya), which cannot be described. Whatever we speak,
is divided into two. We say – ‘someone is beautiful’; immediately, ugliness
(kurUptA) has come in. If we say – ‘someone is like that’, then, the opposite
of it gets clubbed (samAvishTa). We cannot escape from (pairs of) opposites.
The moment we speak, we get into it (pairs of opposites). Language is duality.
Therefore, silence (maun) has been regarded as very invaluable. Silence (maun)
means beyond language; reaching inside, in such a place, where there are no
words (Sabda). Where there is no word, there is Brahman. Where words have
disappeared, there is Brahman - the One only; there is no method of describing
it; there is no end (limit) (kOTI); mathematics does not operate there.
‘For such a wise (jnAnI), who is ever fearless
(nirbhaya) and immutable (changeless) (nirvikAra), where is darkness
(andhakAra) or light (prakASa), where is even renunciation (tyAga)? There is
nothing (for him).’ – It is so, because, duality (pairs) (opposites) and
dualism (dvaita) enters in whatever is uttered. A wise does not have any (such)
thing – na kincana. Understand this also - almost all the scriptures (SAstra)
have said that paramAtmA is light (effulgence) (prakASa). Scriptures are not
the reason for it (such definition), but it is man’s fear. Man is very afraid
of darkness; he feels frightened. If there is light, he gets some assurance
(bharOsA), that something is visible. One who sees internal light, is not
afraid of external darkness. But, one who is aware of external light only – not
internal light – feels very much frightened by darkness. If there is darkness,
one is (almost) blind, and nothing is visible; all objects vanish in darkness. Only
those who have realised (wise) (siddha) could be reconciled to darkness,
because, he has no interest, whether it is light or darkness. He is merged
(lIn) in the seer – one who sees.
Have you noticed? No matter
how much pitch dark it is, at least you are there; you do not get lost. There
is an ancient story of Sufis. Two youths came to a preceptor (guru), and prayed
for initiation (dIkshit). Preceptor said – ‘before I initiate you, there is a test.
Each one of you take a pigeon (kabUtar); go to such a place where there is no
one to watch you; then, kill it, and come back.’ One of them, quickly went
outside; he reached the nearby alley, where there were none. Quickly, he wrung
its neck, and came back. He said – ‘Sir, please initiate me now.’ The Preceptor
said – ‘just wait; let the other one also come back.’ The other youth did not
return for three months. The first youth (who killed the pigeon) was very
worried, as to why he should take so much time to find a lonely place. He urged
the preceptor to initiate him alone, without waiting for the other. The
Preceptor did not agree; he said – ‘just wait’. After three months the other
youth came back, but brought back the pigeon alive. He was very weary; his body
had emaciated; but there was a unique gleam (brilliance) (jyOti) in his eyes. He
bent down at the feet of preceptor and returned the pigeon; he said – ‘it is
not possible; you have placed me in a great predicament; I remained very
worried for three months. I searched everywhere, but, there is no place, where
witness (seer) is not there. I went into a dark basement (talghar); there were
none; I locked the place (from inside). Not even a ray of light was coming
inside; therefore, there is no question of anyone seeing. But, this pigeon was
looking at me. Noticing its staring eyes and listening to its heart-beat, it was
convincing enough that it (pigeon) was watching me. Then, I closed it in a tin,
so that neither its heart beat could be heard, nor its eyes could be seen. Even
then, I could not succeed, because I was present. You said that there should be
no one present. This condition cannot be met. Wherever I might take it, my
presence would always be there. Now, I have brought it back. Whether you want
to initiate me or not, I have learnt a lot from this test. I have learnt one
thing that there is one such presence, which can never be lost, and that is
mine. You have given me a little taste of my Self (AtmA).’ The preceptor said –
‘you have become initiated’; to the other youth, he said – ‘you go away; do not
come back again. You are brainless and dull-witted; you killed the bird in the
next alley!’
Even if you are seated in
total darkness, ‘you’ are there. One thing that is experienced even in
darkness, is ‘my’ presence; it is beyond darkness. In order to know it, there
is no need for light (illumination) (prakASa). It is its own intrinsic (nijI)
light; it is Self-effulgent; it does not need any proof; it is Self-evident
(svataH-pramANa). One who, after closing the (external) eyes, has had the
knowledge (bOdha) of that internal illumination, would never be afraid of
darkness. People are afraid of darkness; that is why they said – ‘paramAtmA is
light’ Those who, after knowing the inner Truth, called paramAtmA as ‘light’,
might have said, in the sense, that – ‘from outside, when you come inside, there
is a different kind of light – different from outside. The inner light is more
powerful than the external light. But, even this is not final; it is a matter
of journey.
Initial (first) experience is,
that there is light outside; it is the experience of a Worldly person; it is
that of an extrovert (outward-looking person). The second experience is, that
there is light (illumination) inside; this is the experience of an introvert
(inward looking person). But, Ashtavakra believes in (Upanishadic) epic words (ultimate
utterances) (parama vAkya) (mahA vAkya). He says – ‘when (both) inner and outer
are gone (miT) – when both introvert and extrovert are gone, when duality
thereof is gone, then, what kind of darkness or illumination!’ There is a place
which is more inward than inside. First, it is going from outside to inside;
then, going further inward from inside. One has to become free, not only from
outside, but also from inside. There is such a moment when you would neither be
outside nor inside. A revolution takes place at that moment. At that moment,
neither there is illumination, nor darkness.
kva dhairyaM kva vivEkitvaM
kva nirAtankatApi vA |
anirvAcyasvabhAvasya
niHsvabhAvasya yOginaH || 18 : 79 || 255 ||
‘For such a yogi who is of
indescribable nature (anirvacanIya svabhAva), and who is impersonal (who has no
innate nature) (svabhAva-rahita), where is steadfastness (dhIratA) or
discrimination (vivEkitA) or fearlessness (nirbhayatA)?’
This Sutra is very unique.
.....indescribable natured and having no innate nature... Understand these two statements
made together. The supreme definition of Yoga is the definition of Yogi also -
one who has attained that indescribable nature, and simultaneously, become free
of his own (personal) nature (impersonal). In one sense, he has become free of
himself, and, in another sense, he has attained Himself. This is paradoxical.
Only he, attains (That), who loses himself. One cannot attain one’s own Self,
without losing himself. When we lose - immerse - ourselves totally, then, That
which is attained is the Self (svayam). ....indescribable
natured and having no innate nature... One such moment comes, when you cannot
even say – ‘I am’. Till the time you say – ‘I am’, you keep wandering; you are
far away (from destination); you have not returned home, because, there is
expectation (apEkshA) of ‘I’ and ‘you’. ‘I’ is the opposite (pair) (dvandva) of
‘you’.
Psychologists have made a finding
that, when a child is born, its initial experience is not ‘I’ but ‘you’. Its
(child’s) sight falls on the mother; the child could not see itself. Only when
it sees mirror, it comes to know (itself). The child does not, initially, know
its own face; it knows (experiences) the face of mother – ‘you’ – only. The
child might be looking at the doctor, nurse, mother, the wall, the house etc.;
it might look at multi-coloured toys hanging there, but all are ‘you’ only. It
has not (yet) known (learnt) about ‘I’ (itself). If a small kid is placed
before a mirror, it keeps looking at it, as if it is another kid; it gropes, it
is a little confused, and a little afraid, because it does not believe that it
is me; it is not aware of itself; it has no ego. It would go behind the mirror
and look, who is there. Finding none, it remains befuddled. Small babies suck their
own thumbs; some suck their toe, because, baby thinks that it is also a
‘thing’. Small babies put things in their mouth; similarly, thumb and toe are
also things for it. It will take some time for it to realise that they (thumb
and toe) are its own. Babies put everything in their mouth, because, it has
only one source of experience – mouth. Whatever thing you might give it, it
will put into its mouth, because that is the only sense organ active – taste;
its first experience is to drink (mother’s) milk. Thence, it begins its quest.
Slowly, the child learns who he (she) is. That is how, it discriminates between
‘you’ and ‘I’. Thus, its experience becomes mature. (Translator’s note –
Acharya has described the behaviour of a baby very elaborately. It has been
condensed to avoid repetition.)
Remember this – initially (in
the stage of child), ‘you’ comes first, and then, ‘I’; similarly, in the
spiritual process, a fresh birth takes place; then, ‘you’ will go (away) first,
and then ‘I’. After ‘you’ is (are) gone, ‘I’ cannot stay for long. This ‘I’ has
come as a shadow of ‘you’, and it – ‘you’ – would go away as a shadow.
Therefore, if a wise (knower) (jnAnI) says ‘I’, then, understand that his ‘you’
has not yet gone; ‘you’ is standing nearby, somewhere; it’s (‘you’) shadow is being
cast. ‘I’ is the shadow of ‘you’. ‘You’ is more basic (maulik) than ‘I’,
because ‘I’ comes later than ‘you’. After ‘you’ is gone, ‘I’ also goes away. Then,
an indescribable (unspeakable) (anirvacanIya) condition arises; what would you
call it? Neither it can be called as ‘you’ nor ‘I’; neither it can be called
‘darkness’ nor ‘light’; neither life nor death; neither ‘a thing’ (object)
(padArtha) nor paramAtmA; it cannot be called by any name. All words seem to
become useless; then, whatever is said, becomes wrong. LaoTse has said – ‘the
moment the Truth (reality) (satya) is spoken of, it becomes false; if you
speak, you default (err). Such a condition is called ‘indescribable’
(unspeakable) (anirvacanIya). It cannot be explained (nirvacan).
anirvAcyasvabhAvasya – He has
come home, but this ‘house’ is such that, no explanation, no description
(vyAkhyA), no definition (paribhAshA) is available (possible).
niHsvabhAvasya yOginaH – such
Yogi having become free of his innate nature (svabhAva), attains an unspeakable
nature (svabhAva). He becomes free of a petty nature, and attains the Cosmic
(virAT) nature.
This is the meaning, when
Jesus tells again and again – ‘Blessed are the Meek’ (‘Blessed are the Meek,
for they shall inherit Earth’ – Matthew 5:3) – those who are ‘not’, are blessed
(fortunate) (dhanyabhAgI). nirbal kO balrAm – he who has become so weak, that
he is not even able to say - who cannot make even this much claim – ‘I am’, only
he attains the Lord. hArE kO harinAm – one who has lost so badly, who has lost
everything - even himself - who has staked everything, (only he attains the
Lord).
Pandavas staked Draupadi.
They staked only ‘you’, and they erred, a little. They came very close to the
end. But, in this real battle of life, one should stake even himself (‘I’).
Poem of Acharya -
मैं
अकिंचन
बन
गया हूं द्वार पर आकर तुम्हारे
दर्द की सरिता उफनती
ढह रहे मन के कगारे
मैं जिधर भी देखता
हूं बेबसी आंचल पसारे
आज निष्फल हो रहे
हैं धैर्य के परितोष सारे
धार का तृण बन गया
हूं द्वार पर आकर तुम्हारे
आंसुओ के पालने में
पीर ने मुझको झुलाया
याद के गीले करों
ने थपकियां देकर सुलाया
लोरियों के संग गाते
दूध—मुंहें
सपने बिचारे
धूल का कण बन गया
हूं द्वार पर आकर तुम्हारे
मैं अकिंचन बन गया
हूं द्वार पर आकर तुम्हारे
As the door of Lord comes nearer and nearer,
the individual becomes ‘nothing’ (akincana), which Ashtavakra calls – na
kincana; it means that the individual is totally ‘nothing’ (akincana).
‘kincana’ means ‘a little’ (kincit); akincana means – not even a little,
whatsoever, not even an outline (rEkhA), like void (SUnyavat).
मैं अकिंचन बन
गया हूं द्वार पर आकर तुम्हारे
धार का तृण बन गया
हूं द्वार पर आकर तुम्हारे
धूल का कण बन गया
हूं द्वार पर आकर तुम्हारे
I have become ‘nothing’, having
come up to your door;
I have become a straw,
carried away by torrent, having come up to your door;
I have become a particle of
dust, carried away by tornado, having come up to your door.
Ashtavakra says – one should
become like a dried leaf, which can be carried by wind, anywhere; such a
nothingness (akincanatA) is fortunate (dhanyabhAg); in such a nothingness,
wherein everything has been lost, one gets everything – entire wealth of
wealths.
na svargO naiva narakO
jIvanmuktirna caiva hi |
bahunAtra kimuktEna yOgadRshTyA
na kincana || 18 : 80 || 256 ||
‘For a Yogi, neither there is
heaven nor hell, not even liberation-while-still-alive (jIvanmukti); what is
the use of talking much? From Yoga point of view (dRshTi), a yogi has nothing,
whatsoever.’
There are two words – heaven
(svarga) and hell (narka). Christianity, Judaism and Islam revolve around these
two words. But India (bhArat) has found a third word – liberation (mOksha). In
the languages of West, there is no equivalent word for ‘liberation’, because
they do not have such a notion (belief) (dhAraNA); such a notion never arose,
there. Therefore, the religions of West are like the initial steps; the
ultimate peak (Sikhar) – liberation – has been reached (touched) only in the
East. Hell means expansion (vistAr) of suffering (misery) (grief) (dukh); this
is within our experience. Heaven means expansion of happiness; even this is
within our experience. All that we know are, happiness and suffering. We
segregated happiness on one side, and suffering on the other side; then, we
counted them; it has thus become heaven and hell. In the heaven, we saved those
things which we want; in the hell, we put those things which we do not want. We
have divided this World (sansAr) into two – happiness and misery; thus they have
become heaven and hell (respectively). Heaven and hell are not any
other-Worldly matter; these are the experiences of this World (sansAr) only. That
is why, in hell, we find people being burnt in the flames of fire; this indeed
is the notion (belief) of heat of flames of our lives. In the heaven, we find
people drinking wine sitting around the springs of wine; they enjoy under the
shade of ever-green trees; nymphs (apsarA) are dancing. But, all these are the
matters found here – nothing new. Here, things are happening in smaller
dimensions, and the same things are happening there (in heaven and hell) in
larger dimensions. There is no difference; they are not beyond the World.
The East has found out a new
word - ‘liberation’ (mOksha), which means – beyond both happiness and sorrow –
beyond both heaven and hell. But, Ashtavakra has gone even beyond; he says – in
the ultimate state (condition), neither there is heaven nor hell, nor even
liberation. He has something beyond even liberation, which no one has ever
talked about. Therefore, I call these great statements of Ashtavakra as mahA
gItA. Krishna takes you up to liberation, and leaves you there. (Prophet) Mohammed
takes you up to heaven, and leaves you there; similar is the case with Jesus
also.
But, Ashtavakra goes beyond
liberation. He says – ‘heaven and hell are the states (daSA) of mind (citta);
but, liberation is the experience of becoming free of states of mind; even such
experiences are momentary only. Suppose, a person is released after being locked
up in a prison for twenty years; his shackles are removed and he is left in the
open, with his original clothes. When he stands in the road, he would surely
experience supreme freedom. He sees people going on the streets; but, these
people might never have experienced prison life. Therefore, if the released
prisoner starts dancing, people would call him insane. He might say – ‘I am
free; I am now under the open sky, the Sun, Moon and stars!’ But, people would
say – ‘have you lost your senses? We have always been experiencing these; there
is nothing to dance about it.’ Whatever is being experienced by the person
(released from prison) is only momentary. If you meet him after a few days, you
would not find him dancing.
Ashtavakra says – ‘when a person becomes free
of the unending maze of World – maze of countless lives – he is bound to dance
forth in a state of blessedness (dhanya-bhAva) – ‘Aha! I have become free –
liberated’. But, his experience of freedom is momentary; his exclamation is
happening in the backdrop (pRshTha-bhUmi) of the World (sansAr). After a few
days, that also will come to end. If you find Buddha – Mahavir now, you would
not find them dancing. If they are still dancing, they should be deranged. It
(dancing) was alright when they became free from the prison – prison of yore of
countless lives; they might have experienced bliss then – pag ghunghrU bAndh
mIrA nAcI (Meera danced wearing anklets); kabir says – ab ham ghar calE avinASI
(now, I am returning to my everlasting home). They might have experienced great
bliss. But, even this is momentary. If understood properly, there is still expectation
(ambition) (apEkshA) of the World. Even though they have become free from the
World, they still feel bound by it (World). Even though the person was released
from the prison after twenty years, its (prison’s) shadow is still looming
large; because of that (shadow), he feels so much freedom under the open sky outside.
The memory of sky seen through prison cell has not yet left him. Though he has
come out of the prison, the memory of shackles and handcuffs are still weighing
him down. Similar is liberation compared to the World (sansAr). And this
comparison cannot remain for long. When the World is gone, the notions arising
from the World also will go away.
Therefore Ashtavakra says -
‘For a Yogi, neither there is heaven nor hell, not even
liberation-while-still-alive (jIvanmukti); what is the use of talking much?
From Yoga point of view (dRshTi), a yogi has nothing, whatsoever.’ bahunAtra
kimuktEna yOgadRshTyA na kincana | This is very unique statement. Ashtavakra
says – from Yoga point of view, a Yogi has nothing, whatsoever – no heaven, no
hell, not even liberation; no happiness, no suffering, not even bliss (Ananda);
from Yoga point of view, a Yogi has nothing whatsoever. yOgadRshTyA na kincana
| When even the Yogi (himself) is no more, then what else remains? Buddha
called this Great Void (mahA-SUnya), salvation (emancipation) (beatitude)
(nirvANa). The lamp of ego has extinguished; the lamp has become emancipated
(nirvANa); now, nothing whatsoever is left. Where nothing is left, everything
is found there. There is no limit; it has become limitless (infinite). Oneself
(svayam) is erased; the unspeakable (indescribable) is born.
naiva prArthayatE lAbhaM nAlAbhEnAnuSOcati |
dhIrasya SItalaM
cittamamRtEnaiva pUritam || 18 : 81 || 257 ||
‘A wise (dhIra) person’s mind
is so cool (SItal) as if it is filled with nectar (amRta); therefore, neither
he ever yearns for any gain (lAbha), nor worries about any loss (hAnI).
‘A wise (dhIra) person’s mind
is so cool (SItal) as if it is filled with nectar (amRta).... Understand this,
because, each and every word is very invaluable. The word ‘cool’ (SItal) is
very invaluable. For the first time, when anybody gets associated (connected)
(sambandha) with nectar (immortality) (amRta), when anybody meets eternity
(eternal) (SASvata), he starts dancing. Kabir says – ‘(as if) thousands of Suns
have arisen simultaneously, (as if) thousands of lotuses have blossomed
simultaneously, there is fragrance and fragrance everywhere; there is beauty
and beauty up to infinity (ananta); a unique (unprecedented) (apUrva) scene
(dRSya) comes into being. Yogi might have become excited (uttapta) when such a
shower of nectar happens. Wouldn’t the drop (of water) dance forth, for a
moment, when it falls into the ocean! It would indeed dance forth.
Poem of Acharya –
जीवन की लगी आग दिग—दिगंत
दहके
पवन आंदोलित हुलास
छल—छल
छलके विलास
सौरभ के मेले हैं
ठौर—ठौर
आसपास
पुष्प को मिला सुहाग
मधु महंत महके
दिग—दिगंत
दहके….
कनबतियां के अधरों
पर गजलें रंगरलियो की
जयजयवंती बिहाग रागवत
चहके
दिग—दिगंत
दहके…..
(Translator’s
note – there are some transcription errors in the poem. Even the audio seems to
have some errors.)
Everything blossomed forth. Everywhere,
it blazed forth, in all directions. An unprecedented energy exploded. All the
dust was blown away. All those tatters are gone. Came face to face with ever-new
(nit-nUtan). Death is gone. That life, in which death occurs, is gone. The
cycle of births and death is gone. Immortality is attained. Now, no more
destruction. Now, nowhere to go, nowhere to come from. Therefore, in those
initial moments, there would have been tinkling of anklets and sound of anklet
bells (pAyal). A dance would have begun. Joyous frenzy (harshOnmAda) might be
the appropriate word. One would have become frenzy with joy; he would have
become mad (pAgal). (Translator’s
note – Acharya has used poetical language, which cannot be truly translated.)
Poem of Acharya –
उड़ते स्वर के फाहे
गीत बने चरवाहे
घूम रहे गलियों में
गज रहे चौराहे
अंतस पर थाप पड़ी
गमकी मंजीर लड़ी
फिर आया है मौसम
अपनापन खोने का
भीगने —भिगोने
का
कलियों के तन चिटके
परिमल के कण छिटके
मलयानिल ने रह—रह
सुरभित आचल झिटके
जाग उठे बन सोये
किरणों ने मुंह धोये
फिर आया है मौसम
वल्लरी पिरोने का
भीगने—भिगोने
का
Then, shower of nectar
(immortality) began; the season to get drenched came; he got immersed; his every
pore was immersed in bliss. But, this is not going to remain steady for ever;
this also will become cool (SItal). That is why, the word ‘cool’ has been used.
It is very exciting, it is joyous frenzy - great dance, great colour, great
music, great celebration. For the first time, such festivity of life, opened
its door. For the first time, one could meet that lover, whom he was always
searching; he could hold the hand of his lover. Kabir said – I am Ram’s bride;
I am caught in the vortex; I am going along with Ram; I have become one with
Ram; I have become united with him. (‘ham rAm kI dulhaniyA; bhAMvar paD gayI;
ab to ham rAM kE sAth cal paDE; ab tO rAm kE sAth ham juD gayE, Ek hO gayE’).
(Translator’s note – it is not clear whether ‘bhAMvar paD gayI is about the
seven rounds (sAth phErE) performed by the bride and bridegroom during the
marriage ceremony.)
Why wouldn’t one dance? Why
wouldn’t he hum song? How music wouldn’t be born? There would be music,
instrumental music, group chanting (kIrtan). But, all these would not last
long; that is why (the word) ‘cool’ (SItal).
‘A wise (dhIra) person’s mind
is so cool (SItal), as if it is filled with nectar (amRta)...’ In the final
stage, all these would calm down, after some time; everything would cool down;
everything would become void (SUnya). ‘...therefore, neither he ever yearns for
any gain (lAbha), nor worries about any loss (hAnI)’.... Now, he has no
yearning for gain, nor worry about loss; now, there is nothing to lose or gain;
now, nowhere to go; all journeys have come to end; the destination (gantavya)
has been reached; now, there is no motion (gati); now, there is no momentum
(gativAn); everything has come to a stand-still (ThahrA); everything is stopped
in the ultimate stage; this indeed is called total absorption (samAdhi).
Patanjali says about two
forms of samAdhi – ‘savikalpa samAdhi’ and ‘nirvikalpa samAdhi’. In savikalpa
samAdhi, there would joyous frenzy; but, in nirvikalpa samAdhi, there would no
joy left, no frenzy left; it would be cool, because there are no alternatives
(options) (modifications) (vikalpa). This ultimate voidness is the goal. One
who has reached it, has attained the Absolute (pUrNa); Absolute comes through
the door of void (SUnya). If you get erased, then the Lord could manifest.
(Translator’s note –
savikalpa samAdhi is translated as the stage where one still has body
consciousness; nirvikalpa samAdhi is translated as the stage where even body
consciousness is transcended – Nirvana.)
This much for today.
