This Pravachan was delivered on 10 Feb 1977
Pravachan Audio link – Soundcloud –
https://on.soundcloud.com/4uFWU
https://oshoworld.com/maha-geeta-91/
(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-91/
(Pravachan No 90 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.)
janaka uvAca |
kva pramAtA pramANaM vA kva
pramEyaM kva ca pramA |
kva kincit kva na kincidvA
sarvadA vimalasya mE || 20 : 8 || 292 ||
kva vikshEpaH kva caikAgryaM
kva nirbOdhaH kva mUDhatA |
kva harshaH kva vishAdO vA
sarvadA nishkriyasya mE || 20 : 9 || 293 ||
kva caisha vyavahArO vA kva
ca sA paramArthatA |
kva sukhaM kva ca vA duHkhaM
nirvimarSasya mE sadA || 20 : 10 || 294 ||
kva mAyA kva ca saMsAraH kva
prItirviratiH kva vA |
kva jIvaH kva ca tadbrahma
sarvadA vimalasya mE || 20 : 11 || 295 ||
kva pravRttirnivRttirvA kva
muktiH kva ca bandhanam |
kUTasthanirvibhAgasya
svasthasya mama sarvadA || 20 : 12 || 296 ||
kvOpadESaH kva vA SAstraM kva
SishyaH kva ca vA guruH |
kva cAsti purushArthO vA
nirupAdhEH Sivasya mE || 20 : 13 || 297 ||
kva cAsti kva ca vA nAsti
kvAsti caikaM kva ca dvayam |
bahunAtra kimuktEna
kincinnOttishThatE mama || 20 : 14 || 298 ||
जनक उवाच ।
क्व प्रमाता प्रमाणं
वा क्व प्रमेयं क्व च प्रमा ।
क्व किञ्चित् क्व
न किञ्चिद्वा सर्वदा विमलस्य मे ।। 20 : 8
।। 292 ||
क्व विक्षेपः क्व
चैकाग्र्यं क्व निर्बोधः क्व मूढता ।
क्व हर्षः क्व विषादो
वा सर्वदा निष्क्रियस्य मे ।। 20 : 9
।। 293 ||
क्व चैष व्यवहारो
वा क्व च सा परमार्थता ।
क्व सुखं क्व च वा
दुःखं निर्विमर्शस्य मे सदा ।। 20 : 10
।। 294 ||
क्व माया क्व च संसारः
क्व प्रीतिर्विरतिः क्व वा ।
क्व जीवः क्व च तद्ब्रह्म
सर्वदा विमलस्य मे ।। 20 : 11
।। 295 ||
क्व प्रवृत्तिर्निवृत्तिर्वा
क्व मुक्तिः क्व च बन्धनम् ।
कूटस्थनिर्विभागस्य
स्वस्थस्य मम सर्वदा ।। 20 : 12
।। 296 ||
क्वोपदेशः क्व वा
शास्त्रं क्व शिष्यः क्व च वा गुरुः ।
क्व चास्ति पुरुषार्थो
वा निरुपाधेः शिवस्य मे ।। 20 : 13
।। 297 ||
क्व चास्ति क्व च
वा नास्ति क्वास्ति चैकं क्व च द्वयम् ।
बहुनात्र किमुक्तेन
किञ्चिन्नोत्तिष्ठते मम ।। 20 : 14 ।।
298 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 7 Slokas are given as Chapter 20 (8 - 14); but, according to
the transcript of the Pravachan, all these are
given sequentially (292 – 298) without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
Poem of Acharya –
वही है मरकजे —काबा
वही है राहे —बुतखाना
जहां दीवाने दो मिलकर
सनम की बात करते
हैं
(Rough Translation – That indeed is the Central
Point (markaj)– Sanctum-sanctorum (of Muslims) (kAbA), that indeed is the path
for the Temple (butkhAnA), where two crazies (dIvAnE) join together and talk
about the beloved (sanam).)
We listened to the talk of two crazies -
Ashtavakra and Janaka. In their discussion, an unprecedented holy spot (tIrtha)
was founded. Therein, we took plenty of dips. If we were indeed cleansed,
purified, then the whole merit goes to Ganga; otherwise, if we were not
cleansed and remained unpurified, then, the whole fault lies with us. If one
sees like a blind or hears like a deaf, then, even after coming to the banks of
Ganga, we would remain unpurified; even after reaching the holy spot, it would
amount to not reaching there.
That was a unique journey – a very long journey.
From one point of view, we have been taking dip in this (journey) for months
together; from another point of view, it was indeed very short journey – just by
listening (SravaNa-mAtrENa). Even if one word enters into our ears, that would
be enough to awaken us. Ashtavakra and Janaka have talked about one and the
same thing, in so many different ways; therefore, even if we miss out once, we
could make it the second or third time. Every time, they did not speak of new
things, but they said the same in different ways. The basic idea was that,
somehow or other, we should overcome duality (dvandva) – go beyond duality
(dvandvAtIta), so that we can enjoy the shower of that great bliss (mahA
sukha). The shower of great bliss is always happening; but, we remain cheated
due to this duality. The bliss is raining, but your pot is broken, and you are
not able to fill it. You say that bliss (sukha) is momentary (kshaNa-bhangur);
if the pot is broken, water can remain there only for a moment. It is not the
fault of water; it is the fault of the pot. If the pot is not broken, the water
would remain therein forever. The nectar is raining; it – stream of nectar -
does not stop even for a moment; its flow is non-stop (akhaNDa). But, because
we are entangled in duality, we miss it out.
Poem of Acharya –
एक
तरफ दर्दीला मातम एक तरफ त्यौहार है
विधना के बस इसी
खेल में यह मिट्टी लाचार है
एक तरफ वीरान सिसकता
एक तरफ अमराइयां
एक तरफ अर्थी उठती
है एक तरफ शहनाइयां
एक तरफ कंगन झड़ते
हैं एक तरफ सिंगार है (विधना
के)
लुटता कभी पराग पवन
में कहीं चिता की राख है
किरण जादुई खड़ी कहीं
पर कहीं वितप्त सलाख है
एक तरफ है फूल सेज
पर एक तरफ अंगार है (विधना
के)
ऋण पर है अस्तित्व
हमारा उम्र सूद में जा रही
जब सब हिसाब देना
होगा घड़ी निकट वह आ रही
हाय हमारी देह सांस
क्या सब का सभी उधार है (विधना
के)
दुख ही दुख ज्यादा
है जग में सुख के क्षण तो अल्प हैं
सौ आंसू पर एक हंसी
यह विधना का संकल्प है
उस अनजान खिलाड़ी
का तो बहुत निठुर खिलवार है (विधना
के)
(Translator’s
note – the following stanza – third stanza - is missing from the transcript; it
has been transcribed from the audio. Error, if any, may please be forgiven.)
उस नगरी मेला जुडता
है नगरी यहां उदास है
उस बगिया पतझार बसा
है इस बगिया मधुमास है
उस मजार पर दीप नहीं
तो इस पर हर सिंगार है (विधना
के)
Do not blame, (the state of) being divided in
twos, on the destiny (fate) (vidhi). Your poets (singers) (gAyak), thinkers
(vicArak), and those who console (sAntvanA) you, cast the blame on fate. This
is not the game of fate. Understand – this indeed is a maze of your own making;
no one is dividing you (into duality); you have indeed decided to get divided;
you only are answerable for this, and no one else. Therefore, Ashtavakra says –
just by listening (SravaNa mAtrENa). This needs to be understood. If someone
else has made your life into divisions (khaNDa-khaNDa), you won’t be able to
make it homogenous (seamless) (undivided) (akhaNDa). If at all, it (your life)
could be made into pieces by someone else, it is the Absolute (akhaNDa) only;
no one else can do that.
If someone abused you, you say that you are
unhappy, because of that (abuse). In that case, you are not the master of your
unhappiness (dukh). Probably, you might not become unhappy, only when someone
stops abusing you. But that – others would stop abusing you – is not in your
hands. If someone abuses, and if you remain firm, that it is up to you to
become unhappy or not, if you remain firm, that you could remain happy even
when abused, if you remain untouched by such abuses, then you become the master
(of your life). Then, the key to (of) your life (happiness and unhappiness) is
not in someone else’s hands. Therefore, do not blame the fate (vidhi). It is
true that life is divided in twos (duality). But, it is you who divided it
(life) (into dualities) – not any fate. If only you could recognise the method
of division, you would remain undivided. To remain undivided is the whole aim
of Yoga; that is the whole ambition of spirituality (adyAtma). That you become
One, non-dual (advaya) – not remain dual – that there be no day and night, no
life and death, no happiness and unhappiness – that you develop equanimity
(sama-bhAva) in the midst of dualities, that you become skilled in beholding
the One in the midst of duality – is the whole aim of Yoga, spirituality.
It is all a matter of becoming witness; it is
possible. Just see happiness and also unhappiness – just be a seer (onlooker);
do not get entangled, do not get identified (tAdAtmya) with it; do not say – ‘I
am happy or unhappy’; when there is happiness, just say – ‘I notice happiness’.
Let your ‘looking’ be stand-alone; do not become a doer (kartA) or an enjoyer
(bhOkta). Just keep looking even when there is unhappiness, even when a thorn
pricks or when a flower is felt; just keep noticing. Slowly, become established
in your seer (seer-hood) (drashTA); become established in your centre; let
nothing disturb (shake) (kampit) your inner flame (antar-SikhA); become steady
(unshaking) (akamp). That which is experienced in such steadiness, is indeed
the Truth (Reality) (satya). Someone calls It Brahman (brahma), someone calls
it salvation (nirvANa), someone calls it liberation (mOksha). That which is
known in that steady state is the only thing worth knowing; that indeed is
Truth-Consciousness-Bliss (sat-cit-Ananda).
In this long pilgrimage, as a result of the quest
(inquisitiveness) (jijnAsA) of Janaka, as a result of his aspiration for
liberation (mumukshA), and due to the grace (anukampA) of Ashtavakra, there was
a great shower of essence (rasa); they splashed (ulIcnA) it (essence) on each
other. Had you been vigilant (sajag) even a little, a few drops of it could
have fallen into your hands also. Yesterday, someone asked – ‘Janaka attained
knowledge, just by listening to Ashtavakra. Now, Ashtavakra Gita is coming to
end; how many people, here, would have attained that knowledge?’ One thing is
certain, that the person, who asked the question, had not attained that
knowledge; in fact, it is difficult for him to attain that knowledge (just by
listening), because his attention is towards others. In case, you ask that
question from my point of view, as to how many had attained knowledge, I would
say that here, there is none who is ignorant; no one ever was ignorant. This
indeed is the basic message of Ashtavakra. You have assumed yourself to be ignorant,
but you are not. It is ignorance only which remains in the process of your
effort to become knowledgeable. You should not make effort to attain knowledge;
you should just know the Truth (satya), that knowledge is your nature, that
consciousness (caitanya) is your nature, that you are indeed wise
(knowledgeable) (jnAnI); there is no fate (vidhi) for anyone to be ignorant; it
is not possible to become ignorant, even if you make a lot of effort for that. In
your inside, the cinder of fire of wisdom (knowledge) (jnAna) is always glowing.
No matter how much ashes cover them, it never gets extinguished. Of what avail the
ashes? Just a whiff of air is enough to blow it away – just by listening
(SravaNa mAtrENa).
The job of a true preceptor (sad-guru) is only
this much – just blow away the ashes (inside you). However, it is up to you, if
you want to remain adamant and not accept the fire (in your inside). No one can
awaken you against your wish. If you want to awaken, it could be possible even
if you are in deep sleep. Psychologists say that, even during sleep, one decides
when to get up and when not. You might be surprised that your decisions work
even during your sleep. When a small baby is sleeping near the mother, even a
little disturbance in the breathing process of the baby, makes the mother to
wake up. On the other hand, she does not wake up even when there is thunder.
What is the matter? What to hear and what not, is decided even in the sleeping
condition. For example, there are so many people here. Suppose you all go to
sleep here, and if someone calls ‘Ram’ loudly, no one would wake up, no one
would listen; but, the one whose name is ‘Ram’ would listen, and respond to the
call. Why only Ram is able to listen during sleep, and not others? It is so
because that everyone has decided that he would respond when his name is
called. The same is the case in case of getting up in the morning, before usual
time – setting up alarm, and not listening to the alarm sound. (Translator’s
note – Acharya here describes this in detail. But, it has been condensed, in
order to avoid repetition.)
Your decisions work even during your sleep. In
the eyes of wise (jnAnI), what you call ‘life’ is indeed a spiritual (AdyAtmik)
sleep (nidrA). In case you want to awaken, any excuse would do – even the fall
of a dry leaf from the tree is enough; by that (sound of falling leaf), you
would remember about your death; it is so because, one day or other, you also
would fall off (from the tree of life) like a dry leaf. Therefore, even that
much sound is enough to wake you up. However, if you had decided not to wake
up, even if Ashtavakra blows trumpet at your door, it would make no difference.
You would hear and yet not listen.
That friend who asked the question, about the
number of people, in this assembly, who attained knowledge, said that he asked
the question, so that he can develop trust (bharOsA). First, asking such a
question is the proof of ignorance (ajnAna); secondly, there is no method of
knowing whether anyone else has attained knowledge or not. Ashtavakra attained
knowledge; but, you did not develop trust. Others – Krishna, Buddha, Rama,
Kabir, Nanak, Mohammed, Farid, and many others attained knowledge; but you have
not developed trust. You would, probably, develop trust, if all and sundry
attain knowledge. The same question has been asked from Krishna and Buddha
also. I am not saying that your questioning is unreasonable. But, how would you
come to know about knowledge attained by someone else? A blind person cannot
come to know, how another’s blindness was cured. A deaf cannot come to know,
how another’s deafness was cured. This is possible only when your blindness or
deafness is cured. You can have trust only when you attain the knowledge. Therefore,
do not wait for trust building, because only he, who has attained knowledge,
develops trust. Trust develops only when one has experienced it. What you call
‘trust’ is indeed a deception; it is hollow; it is belief, not conviction
(AsthA) (SraddhA). You just believe that someone else has attained knowledge,
because, you are not ready to undertake the pursuit. In order to know the taste
of honey, one has to actually taste it. (Translator’s note – Acharya has
described this – taste of honey – in great detail. This has been condensed, in
order to avoid repetition.) Even if someone says that he has beheld Paramatma,
you would perceive only a stone or tree there, and not Paramatma. You would see
only that which you could see. Do not worry about others; just worry whether it
happened to you or not. Paramatma is an asset which is available with (to)
everyone. Whether you recognise it or not, whether you use it or not, it is up
to you. There is a diamond lying inside you; it makes no difference, whether
you grope (search) for it or not, whether you keep searching for it through
many lives, or whether you forget it totally. (Translator’s note – Acharya here
describes in detail, how people are more worried about what happened to others,
so that they can derive comfort for their own situation. This has been
condensed in order to avoid repetition.)
kva pramAtA pramANaM vA kva
pramEyaM kva ca pramA |
kva kincit kva na kincidvA
sarvadA vimalasya mE || 20 : 8 || 292 ||
‘For me who is pure natured
(vimala), where is the knower (pramAtA) or proof (pramANa) or object of
knowledge (pramEya) or even knowledge (pramA); where is something (kincit) or
nothing (akincit)?’
‘pramAtA’ means – one who
knows; ‘pramANa’ means – means of knowledge (proof) through which knowledge is
obtained; ‘pramEya’ means – that which is known, knowable (jnEya); ‘pramA’
means – knowledge. Janaka says – ‘in me, now, neither there is any knowledge,
nor any knower, nor anything to be known, nor any means of knowledge’. All
these differences belong to ignorance (ajnAna). This is very revolutionary, and
needs to be understood. If you ask scholars, they will say that these
differences belong to knowledge (jnAna). pramAtA – pramANa – pramEya – pramA.
pramA means ‘knowledge’ (jnAna). Evidential (authoritative) (pramANik)
knowledge is called ‘pramA’. That means, by which, knowledge (pramA) gets
proved (established) (siddha), is called ‘proof’ (pramANa); that who proves
(establishes) it (knowledge) is called ‘knower’ (pramAtA); that (object) which
gets proved, is called the ‘known’ (pramEya). All these are divisions of
knowledge, and the whole thing (subject) is called ‘epistemology’ - theory of
knowledge – jnAna mImAmsa. Janaka says that, now, none of these remain; neither
there is any knower nor anything that which is (to be) known – both are gone;
now, neither there is subject nor object; neither there is any knower nor any
knowledge. Now, neither there is any seer nor any thing seen – both are gone;
all these belong to dualities – division into two. When there is only ‘one’
left, who is there to know, how to know, and what to know? In the final moment
of knowledge, even knowledge comes to end. This is the basics (mUl) of this
Sutra.
That is why Socrates, in his
final moment, said – ‘I do not know anything’. Upanishads say – ‘understand
that, one who says that he knows, does not know. Get hold of him, who says,
that he does not know, because, there is something; he has attained something.’
LaoTzu said – ‘I shall not utter the Truth, because, if it is uttered, it
(statement) would be a mistake (cUk). The moment the Truth is uttered, it
becomes false, because, in that very statement, there is a claim (dAvA) – there
is a claimant (one who says). Therefore, I shall not tell the Truth; I would
keep quiet; I would remain silent (maun). It is better, if you understand from
my silence.’
Rinzai was a great preceptor
(sadguru). An emperor asked him – ‘how shall I reach (attain) the Truth?
Please, show me some path.’ Rinzai was sitting quiet, and was just watching the
Emperor. The Emperor became a little disturbed (bEcain). He said – ‘Master, did
you not hear what I said? I am asking for the path to reach unto (attain) the
Truth.’ Even then, Rinzai was quiet. The Emperor asked his Minister whether he
(Rinzai) is short of hearing. The minister replied – ‘no, Sir. He is able to
hear, and he is also giving response.’ The Emperor asked – ‘what kind of answer
is this?’ Rinzai said – ‘the question you are asking, is such that, answer for
it, can be given, only by keeping quiet.’ The Emperor said – ‘I do not
understand anything by your silence. Please say something.’ Rinzai was sitting
on sand. He took up a stick, and wrote on the sand – ‘meditation’ (dhyAn). The
Emperor asked him to explain it. Rinzai again wrote the same in bigger letters.
When the Emperor said that, he did not understand, Rinzai said – ‘do you want
to malign me? If I say anything further, I would be in trouble. What I said, by
keeping quiet, was indeed the Truth. When I wrote it, it became false; when I
wrote it in bigger letters, it became still more false. If I further expand, I
would be in great difficulty.’
Buddha spoke; Ashtavakra
spoke. But, whatever they said were like removing a thorn, stuck in the feet,
by using another thorn. The other thorn has no value; its only purpose is to
remove the thorn stuck in the feet. After removing the thorn stuck in the feet,
with the help of another thorn, the second thorn would also be thrown away. One
would not keep the second thorn as something valuable, because, it helped in
removing the thorn stuck in the feet. Even the second is a thorn only. Remove
the sound (Sabda) from the Word (Sabda), so that only silence (quietude)
remains.
Janaka says – ‘now, neither
there is any knower, nor anything to be known; neither there is any proof, nor
any knowledge (pramA).’ Knowledge (jnAna) ‘is’ only when even knowledge (pramA)
is gone. This needs to be understood. Normally, it happens that a person does
not have any knowledge, but makes a claim that he knows. Would you ever find a
person, who would say that he does not know? Even the most stupid would say
that he knows. Who wants to give up claim of knowledge? Even when one does not
know anything, he makes a claim of knowledge. (Translator’s note – Acharya
explains this with an anecdote about his friend. This has been condensed in
order to avoid repetition). One who follows the path of Truth, might, one day,
reach Paramatma; but, how can, one who does not speak Truth (speaks lies) about
Paramatma, ever reach Him. There must be, at least, this much of truthfulness.
But, it is very hard, because, if someone asks you, it is not possible to
remain without giving any response; one feels the urge to respond, because,
otherwise, people would understand that you do not know the answer. Keep in
mind – only an ignorant makes claim of knowledge; but, a knower (jnAnI) does
not make any such claim.
Therefore, when people asked
Buddha, whether God (ISvar) is there, he kept quiet. But the scholars of
Hindustan say that Buddha did not know, and that is why he kept quiet.
Therefore, the scholars of Hindustan rooted out Buddha Dharma; they (scholars)
did not allow it to stay. But, they should have read (statements of) Ashtavakra
and Janaka; they should search the Upanishads. The conduct of Buddha in
remaining silent, is purely an Upanishadic conduct. He did not give response,
because he (Buddha) knew that, if he gives response, it would be wrong. By just
responding, it would only mean that he knew – whether God is or is not. But,
when even ‘I’ does not remain, where is knowledge? There is nothing left to
know. That is such a supreme state of void (SUnyatA). Only in such state,
Janaka says – ‘where is anything (kincit) or nothing (akincit)?’ It is not that
he knows something, and does not know something. Therefore, ‘where is anything
or even nothing’?
Often, you say – ‘I love
(prEm) you much’. Probably, you did not ponder – how can love be less or more?
Either love is there or not; how can it be more or less? One does not ponder
before uttering. It has not been said consciously (hOS-pUrvak). It is like a
person drawing a line and saying, that it is semi-circle. There is no
semi-circle. Circle ‘is’ only when it is complete (whole); if it is
semi-circle, it is not circle at all; it is just a line; it might be something
else, but not a circle. Void (SUnya) is not half (semi); it is never more or
less. The Absolute (whole) (pUrNa) is never more or less; it is always Absolute
(whole). That which is the supreme (parama) value (mUlya) of life, cannot be
split (segmented) (khaNDa). Therefore, Janaka says – ‘where is anything or
nothing?’ Now, I cannot say whether I got little or more. Comparison (tulanA),
relativity (sApEkshatA), quantity (mAtrA) – all are gone, now. A qualitative
(guNAtmaka) transformation (rUpAntaraNa), a revolution (krAnti) has taken place.
All that is old have gone; I have no connection (sambandha) with it. Whatever
has happened anew, that cannot be put in the old language. All the connections
between old and new have been broken; there is no connectivity (sAtatya).’ Only
‘One’ remains; therefore, all connections with knowledge (jnAna) and duality
(dvaita) get merged (vilIn).
Poem of Acharya -
झुका हर माथ है तब
तक
तुम्हारा साथ है
जब तक
सिद्धि हो तुम शक्ति
भी हो
त्याग भी आसक्ति
भी हो
वंदना हो वंद्य भी
हो
गीत हो तुम गद्य
भी हो
अभय हूं सीस पर मेरे
तुम्हारा हाथ है
जब तक
गान हो तुम गेय भी
हो
प्राण हो तुम प्रेय
भी हो
सिद्धि हो तुम साधना
भी
ज्ञान हो तुम ज्ञेय
भी हो
राग हो तुम रागिनी
भी
दिवस हो तुम यामिनी
भी
क्यों ड़रूं मैं
घन तिमिर से
कृपा का प्रात है
जब तक
ध्यान हो ध्यातव्य
भी हो
कर्म हो कर्तव्य
भी हो
तुम्हीं में सब समाहित
है
चरण हो गंतव्य भी
हो
दान हो तुम याचना
भी
तृप्ति हो तुम कामना
भी
अमर बन कर रहूंगा
मैं
तुम्हारा गात है
जब तक
(Rough translation – Every
head (forehead) bowed till you are with me; you are the perfection and energy
too; you are renunciation and non-attachment also; you are the prayer and the
worshipped also; you are the song and also the lyrics. I have no fear till your
hand is there on my head; you are the song and singer also; you are the
life-breath and the beloved too; you are the perfection and means also; you are
knowledge and known also; you are the love and lover too. Why should I fear
dark night, till your morning of grace is there? You are meditation and
meditator also; you are action and duty also; everything is contained in you.
You are the feet and destination too; you are donation and alms too; you are
satiation and desire too. I shall remain immortal till your body ‘is’.)
Only ‘one’ remains. A devotee calls that ‘one’
as ‘God’ (bhagavAn); a lover calls that ‘one’ as ‘paramAtmA’; a knower calls
that ‘one’ as ‘Void’ (SUnya), ‘Absolute‘ (plenary) (pUrNa), ‘Truth’ (satya). The
language of Janaka is that of a knower (jnAnI). The poem which I recited now,
is devotee’s language. A devotee gets himself dissolved (merged) (drowned)
(DubA), and only paramAtmA remains. A knower retains his nature (svarUpa) and
dissolves (merges) everything else. Therefore, do not become frightened by
these words, because, these are the words of a knower. In these words, by and
by, even paramAtmA would get lost; and, in the final moment, even the preceptor
would get lost. All that remains is just the consciousness (cin-mAtra). But,
this is a state where a devotee calls him God, Godliness (bhagavattA).
kva vikshEpaH kva caikAgryaM
kva nirbOdhaH kva mUDhatA |
kva harshaH kva vishAdO vA
sarvadA nishkriyasya mE || 20 : 9 || 293 ||
‘For me, who is ever action-less
(kriyA-rahita), where is distraction (vikshEpa) or concentration (EkAgratA);
where is wisdom (bOdha) or delusion (mUDhtA); where is happiness (harsha) or
sorrow (vishAda)?’
I am ever action-less; in me,
there are no actions – even the action of concentration; therefore, where is
the question of knowledge? In me, who is action-less, neither there is any
distraction nor any thoughts (vicAra), now; there are no waves (tarang) also;
therefore, there is no (question of) wisdom (bOdha). Bear in mind – Janaka says
that he is neither a wise (jnAnI) nor a fool (deluded) (mUDh), because, both –
wisdom and delusion – go together. An ignorant (ajnAnI) and wise go together.
That is why Socrates said – ‘I am ignorant (ajnAnI)’. The statement of Janaka
goes one step further. Initially, Socrates believed that he was wise
(knowledgeable); then, he realised that he is ignorant. This (ignorance) is
something greater than the earlier wisdom. But, Janaka goes one step further;
he says – ‘how can I say that I am ignorant even?’ There is nothing left to
know nor not to know. Knowledge and ignorance are the two sides of the same
coin. Therefore, I can neither say that I have attained knowledge (wisdom) nor
I remain deluded; both are gone. Whatever remains is just attribute-less
(nirviSEsha) – a void, bereft of any attributes, formless (nirAkAra). No name
can be imposed on that (state); neither can it be given any form; there can be
no classification; there is no scope for placing it in any category (count)
(kOTI).
kva caisha vyavahArO vA kva
ca sA paramArthatA |
kva sukhaM kva ca vA duHkhaM
nirvimarSasya mE sadA || 20 : 10 || 294 ||
‘For me, who is always
thoughtless (nirvicAra), where is relativity (practicality) (empirical) (vyavahAra)
or transcendence (paramArthatA), and where is happiness (sukha) or misery
(grief) (unhappiness) (dukh)?’
In me, there are no thoughts
(nirvimarSa) – no thoughts (deliberation) (vimarSa) arise; everything has
become void (empty) and quiet (SAnta); there are no waves in the lake (of mind)
– the lake has become totally quiet, at rest – where one is merged (lIn) in
oneself - a state of void which Zen Fakir call ‘no-mind’, a state of
thoughtlessness, which Kabir called ‘amanI daSA’, which Nanak called ‘unmanI
daSA’ – a state wherein one has become free of mind. Till there are waves in
the mind, it is in an undulating (tarangAyita) state. Mind means, a lake where
a lot of waves arise. No-mind means that all the waves have subsided (become
quiet), and the lake has become totally quiet like a mirror – no waves at all;
the surface (of the lake) is not disturbed – unshaking. That is my form of
thoughtless (nirvicAra) state. In this (state), there is neither relativity (practicality)
(empirical) (vyavahAra) nor transcendence (paramArthatA).
This needs to be understood.
Relative (practical) (down to earth) (empirical) (vyavahAra) and Transcendence
(paramArtha) are the (two) words – terminologies (pAribhAshik) - of
philosophers (dArSanik). Philosophers say – ‘true in practical (empirical)
sense (vyavahAra) and false in absolute sense (paramArtha)’. This is the method
adopted by philosophers for clubbing together two opposites. A western thinker
(vicArak) (George) Berkeley declared – ‘world is an illusion (mAyA)’; just like
Sankara (Adi Sankaracharya), he said – ‘matter (vastu) has no existence
(astitva), thoughts (vicAra) only exist’. He went for a stroll with Dr.
Johnson. On the way, he said (to his friend) – ‘I am publishing a book, wherein
I have established (siddha) that matter has no existence, and only thoughts
exist.’ Dr Johnson was an adamantine (ziddi) type of person. He took up a stone
and hit Berkeley, and he (Berkeley) was seriously injured; he sat down. Johnson
laughed and said – ‘if matter has no existence, how were you injured by this
stone, how blood is flowing?’ Berkeley could not give any reply.
Berkeley said many new things
to the Western World; he had no idea about the East. In the East, these
(notions) (ideas) are very ancient; a lot of answers have been found. Even
Buddhists say so – that World is not real, as Sankara said. In fact, whatever
Sankara says is indeed what Buddhists say, but in an indirect (hidden)
(pracchanna) way; there is nothing new.
It is said that an emperor
caught hold of a Buddhist monk. He (emperor) said – ‘I have heard that you say,
that the World is false; you have to prove (siddha) it.’ The monk said – ‘let
me prove it.’ He put forward many arguments. The emperor said – ‘suppose you
are sitting in front of me; how would you prove that you are false?’ The
monk-philosopher replied – ‘in the night, you see dreams, wherein you see many
people sitting in front of you. But, getting up in the morning, you find all
that to be false. Similarly, what is the guarantee (pakkA) that, now, you are
sitting in front of me? What is the guarantee that, getting up in the morning,
I would not find everything to be false?’
Chuang Tzu (Zhuang Zhou) has
said – ‘in the night, I saw a dream wherein I had become a butterfly (titlI)’.
After getting up in the morning, he started pondering, thinking. If I – Chuang
Tzu – could become a butterfly in the night (dream), then, it is also possible
that a butterfly could be dreaming that it (butterfly) has become Chuang Tzu.
Similarly, this also is possible. Again, no one has gone outside himself. I am
sitting inside myself, and you are sitting inside yourself. I have never seen
you (actually); I only see your reflection (prati-bimba) forming in my head. A
reflection could be true and false also; such reflections are made even in
dreams. You might be seeing a three-dimensional film.’
A three-dimensional film was
being shown in London, wherein a horse-rider comes riding and throws a spear.
For the first time, such a three-dimensional film was being shown. Therefore,
the audience bent their heads, allowing the spear to pass through; the entire
audience bent, so that they would not get hurt. Then, they remembered that it
is only a film, and they need not fear anything. But, they mistook it for a
real spear. Similarly, that philosopher gave many arguments. But the emperor
might have been a person like Dr Johnson. He asked his retinue to bring one of
his elephants which was mad, and sent it charging towards the philosopher. The
philosopher started running, and the mad elephant was after him. He cried to
save him from the elephant. People watching it were shouting. The elephant
lifted him in its trunk. The emperor asked him, whether he still feels that
this also is false. However, after the elephant was commanded to calm down, the
emperor asked the philosopher his views about the whole incident. The
philosopher said – ‘Sir, my scooting and shouting, all are false; just an
illusion (mAyA). Your show of pity and the mahout saving me from the grip of
elephant – all these also are false.’
Berkeley was not in the know
(of assertion of East); therefore, he was (seemingly) telling something new; he
did not know that the same is being told in India (bhArat) since long. But,
even that which is stated to be false (asatya) or illusion (mAyA), does ‘exist’.
It ‘exists’, but, how? It is real like a dream; even dream exists. This dream
is called empirical (vyavahArik) reality. It just appears (AbhAs) so; it is not
existing really (vastutaH). Paramatma is not an appearance, but a reality
(vastutaH). When someone awakens in total absorption (samAdhi), he becomes
aware of Paramatma; then the World (samsAra) would vanish. This happens to us
daily – in the night, when you go to sleep, all objects of the World –
mountains, stones, trees, birds, animals, husband, wife – vanish; they do not have
any existential reality (astitiva). In the dream, one gets a new (fresh set of)
son, wife, house, job etc. Inside the dream, they have existence. When you wake
up in the morning, they lose their reality again; again the earlier (old) wife,
house, etc come into being. Meditator (dhyAnI) says that, similarly, it happens
during total absorption (samAdhi) also; therein, all thoughts (vicAr) come to
end; it is a state of supreme awakening. In that awakening, this visible World
seems unreal (asatya) – it is just an appearance (AbhAs), a reflection, an
appearance (pratIti) like a dream. Paramatma, who, till then, was not even a
reflection (AbhAs), now seems real (satya).
But, what Janaka says, goes
even beyond this (stage). He says – what empirical reality or even absolute
reality? Neither there is the World (samsAra) nor liberation (mOksha).
Everything – unreal and real – have vanished. Real (satya) and unreal (asatya)
are two pans (plates) (palDA) of the same scale (tarAju); they are not
different. When everything becomes false, then, how even truth (sac) can
remain? Have you ever thought of this? If Ravana is taken out, then Ramayana is
lost; it cannot survive. It (Ramayana) cannot remain with Rama only. Ramlila
cannot happen without Ravana. Rama and Ravana are tied together. Truth and
untruth are tied together; beauty and ugly are tied together; they are
meaningful (sArthak) together only.
LaoTsu says – ‘till there are
pious (sAdhu) in the World, there are impious (asAdhu) also.’ He says right.
Where there is neither pious nor impious, there, life would be very simple (saral);
life would reach naturalness (spontaneity) (nisarga); therein, thus-ness
(tathAtA) would be; therein would be rhythm (Established Order) (honesty)
(sacredness) (Rta). Neither there would be any pious nor impious – neither any
Rama nor Ravana. Keep this in mind. Your saints (pious) (sAdhu) are bent on
destroying (miTAnA) the impious (asAdhu); they try to turn those impious, who
come to them, as pious. But, they (pious) are not aware that if impious vanish,
the pious also would vanish. It would be suicidal (to make everyone pious). A
good person survives on the basis of an evil person; virtuous person (sajjan)
has merit only because of evil. People walk outside, only because of those who
are incarcerated in jails; otherwise, where is ‘outside’ (bAhar)? People are
called healthy (svastha) only because of those who are insane (pAgal). You are
young, only because some are old. Otherwise, you would not exist. When duality
vanishes, then everything vanishes.
Therefore, the words of
Janaka are very important. Janaka says – ‘it is not that when empirical Truth
(vyavahAr-satya) is gone, Absolute Truth (paramArtha-satya) would be left out.
If empirical is gone, absolute also goes; if World (samsAra) is gone, even the
reality (satya) would go away. Then, there are no words to describe that,
whichever is left over.’
kva mAyA kva ca saMsAraH kva
prItirviratiH kva vA |
kva jIvaH kva ca tadbrahma
sarvadA vimalasya mE || 20 : 11 || 295 ||
‘For me who is ever pure
(vimala), where is illusion (mAyA) or World (samsAra), where is attachment
(prIti) or detachment (virati), where is the Jiva or even Brahman?’
Do you hear this unique
declaration – neither there is a Soul (AtmA) nor a Brahman – neither a Jiva nor
Brahman’? In this regard, one thing needs to be taken into consideration –
before negating (nishEdha) the ‘preceptor (guru) - disciple (Sishya)’, he
negates Atma and Paramatma. He has not yet negated teacher - disciple. Negation
of preceptor – disciple takes place in the final verse.
Have you heard the words of Kabir – ‘the preceptor
and Lord (Govinda) are standing before me; whom should I worship? I bow unto
you – preceptor – because you showed me the Lord (guru gobind dOU khaDE, kAkE
lAgUn pAy; balihArI guru apnE gObind diyO batAy). Kabir says – ‘I sacrifice
(surrender) unto you, because you pointed towards the Lord (gOvind).’ Many
people understand this (verse) to mean that Kabir worshipped (bowed at the feet
of) the Lord. It has been interpreted by many that the preceptor told him to
worship the Lord. But, in my opinion – Kabir thanked his preceptor for pointing
towards the Lord; therefore, he bowed (balihArI) unto the preceptor. (Translator’s
note – Acharya has given a detailed explanation for this. It has been condensed
in order to obviate repetition.)
Beginning with this Sutra, Janaka continues to
negate – all things are getting negated; a declaration of ultimate non-duality
(parama advaita) is being made – where One and One only would be left – homogeneity
(EkarasatA). (Translator’s note – the Sanskrit word ‘EkarasatA’ describes that
non-dual state where no other relish (rasa) is left. This word is often
interpreted as ‘monotony’; in common parlance, the word (monotony) is used in a
negative sense. However, Ekarasa is the description of a state of bliss, where
no duality is left.)
Before the disciple (Janaka) negates the
preceptor also, he negates the Self (soul) (AtmA) and Supreme Self (paramAtmA).
Normally, as per logic, ‘disciple – preceptor’ negation should precede ultimate
negation of Self and Supreme Self. But, Janaka says - kva jIvaH kva ca
tadbrahma sarvadA vimalasya mE – for me, who has become pure (nirmala), totally
(Suddha) peaceful (quiet) (SAnta), and void (SUnya), neither there is any Self nor
Supreme Self (paramAtmA). In the final verse, he would say that neither there
is any disciple nor preceptor. In one’s life, the difference of disciple and
preceptor falls after the fall of difference of Paramatma and Atma. The ego
often wants that the difference of preceptor and disciple should fall as early
as possible. The ego does not want to make a differentiation (of preceptor and
disciple); it says – ‘what is the need to become a disciple?’ In fact, the ego
wants to become a preceptor (directly) and not a disciple. When one becomes a
disciple, mostly, it is with the hope that the preceptor might show the path;
one is in a hurry to end this differentiation, because it brings pain. But,
this (differentiation) really ends only when that supreme hour comes, wherein
the difference of Paramatma and Atma falls. The journey towards the Truth
(satya) begins with the relationship of preceptor and disciple and ends there.
Destination (gantavya) is where the origin (source) (srOt) is.
‘....where is attachment (prIti) or detachment
(virati)?’ When there is nothing which belongs to oneself, what is to be called
as ‘one’s own (apnA) or another’s (parAyA)? Whom (what) to hold on, and whom (what)
to let go? What to enjoy and what to renounce? There is nothing other than one
self.
Poem of Acharya –
न घर मेरा न घर तेरा
दुनिया तो बस रैन
बसेरा
कभी एक सी दशा न
रहती
पुरवा बनकर पछुवा
बहती
ऋतुएं आती जाती रहती
देह मेह शीतातप सहती
कहीं धूप तो कहीं
छाह है
श्वास पथिक की कठिन
राह है
मंजिल सिर्फ उसे
ही मिलती
जो तिर जाता अगम
अंधेरा
(न घर मेरा)
हानि—लाभ
सुख—दुख
परिमित है
विजय—पराजय
भी सीमित है
यश—
अपयश
विधि के हाथों में
जीवन—मरण
सभी निश्चित है
वही बनाता वही मिटाता
वही बढ़ाता वही घटाता
रीती रेखा में गति
भरता
बड़ा कुशल है सृष्टि
चितेरा
मंजिल सिर्फ उसे
ही मिलती
जो तिर जाता अगम
अंधेरा
(न घर मेरा)
(Rough Translation –
This house neither belongs to me nor you; the
World is just a rain shelter.
Never there is a single condition (state);
having born in the East, it flows towards West; Seasons keep changing; the body
withstands rain, cold and heat; somewhere, it is sunny and somewhere it is
shade; in the hard trail, the traveller is short of breath; only he, reaches
the destination, who remains steady even in the (midst of) impenetrable
darkness. (This house..)
Loss – profit and happiness – misery are plenty;
victory and defeat are also limited; fame and infamy are in the hands of fate;
life and death are for sure; He makes and destroys also; He increases and
decreases also; He brings motion to the line of custom; the Creator-Painter
(Artist) is very skilled; only he, who remains steady even in the (midst of) impenetrable
darkness, reaches the destination. (This house...))
Here, nothing belongs to anyone; everything
belongs to Him – the One. The differentiation, as me and you, are just imaginary.
When such differentiation falls down, and when one experiences His presence in
me and you, then, neither there is attachment (prIti) nor detachment (virati),
neither Self (AtmA) nor Brahman, because, even the relation of Self (Atma) and
Brahman is a duality. Till there is duality, there is ignorance (ajnAna) also.
Understand thus – duality means darkness and non-duality means light (prakASa).
kva pravRttirnivRttirvA kva
muktiH kva ca bandhanam |
kUTasthanirvibhAgasya
svasthasya mama sarvadA || 20 : 12 || 296 ||
‘For me, who is ever
established in the Self (svastha), (who is) immutable (kUTastha) and
indivisible (akhaNDa), where is activity (pravRtti) or inactivity (nivRtti),
and where is liberation (mukti) or bondage (bandha)?’
I am always established in my
Self; I am immutable and indivisible – there are no divisions, no parts in me;
neither there is any activity nor inactivity; I do not have any attachment with
anyone (anything) or hatred towards anyone; all the dualities are gone. Not
only that I have no bondage, but I do not have any liberation (freedom) too.
Only when there is bondage, there is liberation or freedom.
This needs to be understood,
because it is a unique declaration. If you understand meaning of this,
correctly, then there can never be any mistake - there is no scope for mistake.
If you understand correctly, no sin ever happened (committed) – there cannot be
any sin at all - there is no scope for sin. Neither there can be any merit
(puNya). Neither merit was ever earned, nor any sin ever committed. Whether it
is merit or sin, there is doer-ship (kartA-bhAva) in both. And, you never did
(perform) anything, ever. You have always been homogenous (Ekaras), non-doer
(akartA), and witness (sAkshI) – one who just watches (notices). Sometimes, you
saw a theft happening (being committed) or someone donating; in both
conditions, you are only a seer (drashTA). Neither you ever committed any
theft, nor gave any donation. However, both – donation and theft – happened,
actually; but, you never gave donation nor you ever committed theft.
Keep this in mind. Normally
religious (dhArmik) preachers (guru) urge you – they make you understand – to
leave off theft and begin to donate. That is a normal (ordinary) righteous
conduct (religion) (dharma); but, this is abnormal (above normal) righteous
conduct (religion). This is an extreme (Atyantik) declaration of religion
(righteous conduct) – to leave off theft and also donation, not to become a
doer (kartA) at all. You should neither become a sinner (pApi) nor meritorious
(puNyAtmA). You do not remain a doer (actor); just be a witness.
If any sinner wants to become
meritorious (earn merit) (puNyAtmA), there are a lot of problems. Firstly, there
are so many sins to rid; all (sins) because of habits – habits which have been
continuing through many lives; no matter how much one might try, they are not
rid. Think of it – it is difficult to get rid of even a very petty habit.
Someone is accustomed to chewing betel leaves, but it is very difficult to get
rid of that also. Someone is habituated to tobacco. (Translator’s note – Here, Acharya
explains, in detail, how even such petty habit, like snuff, is difficult to
rid. He also explains in detail as to how people indulge in theft in order to
make donation and earn merit. He brings in the political funding also. These
have been condensed to avoid repetition.)
Supreme righteousness (duty)
(religion) (dharma) is the state of non-doer-ship – neither (committing) sin
nor (earning) merit; both are not to be done by the individual. If any such act
is done (in the state of non-doer-ship), then Paramatma would take care. This
is what Krishna tells Arjuna in Gita – ‘just be the cause (nimitta), an
instrument (upakaraNa); whatever happens, howsoever happens, let it happen; do
not interpose yourself in it.’ That is the Sutra of Ashtavakra – ‘for me who is
indivisible (akhaNDa), who is always established in myself (svastha), who is
immutable (kUTastha), where is attachment and detachment or Self and Brahman or
activity (pravRtti) and inactivity (nivRtti) or bondage (bandha) and liberation
(mukti)?’
kvOpadESaH kva vA SAstraM kva
SishyaH kva ca vA guruH |
kva cAsti purushArthO vA
nirupAdhEH Sivasya mE || 20 : 13 || 297 ||
‘For me who is free of
limitations (upAdhi-rahita), who is auspicious (Siva), where are any
instructions (upadESa) or scriptural injunctions (SAstra), where is any
disciple (Sishya) or preceptor (guru) or where is even objects of life
(purushArtha)?’
The peak (of Sutras) is
approaching. (Janaka says) – I remain free of limitations (nirupAdhi) – neither
like this nor like that; I have reached the state of ‘not this, not this’ (nEti
nEti); I am neither a saint (pious) (sAdhu) nor a sinner (impious) (asAdhu),
neither sinner (pApi) nor meritorious (puNyAtmA), neither good nor evil,
neither Self (AtmA) nor Brahman; I am in such a state limitlessness
(nirupAdhi), that, now no statement (definition) (vaktavya) is applicable to
me.
‘...for me who is free of
limitations and who is auspicious, where are any instructions?’ Janaka says -
from whom shall I get (take) instructions (upadESa)? Preceptor – disciple can
be there only when there are two (duality) – one would impart teaching and the
other would listen; one would give, and another would receive it. Now, there is
no (an)other (dUsrA) from whom can I take instructions; therefore, I have no
way of taking instructions (from another). When such a supreme hour comes, when
such a moment of great fortune (saubhAgya) comes, when a person reaches such a
(supreme) state, there is no scope for receiving instructions.
‘....for me, where are any
instructions or scriptural injunctions (SAstra)?’ When there are no
instructions (no instructor), then there is no possibility of scriptural
injunctions also, because all scriptural injunctions are aggregate (sangraha)
form of teachings (instructions). Then, there are no Vedas, no Quran, no Bible,
no Gita – these have no meaning (any longer).
‘....then, where is the
preceptor or the disciple?’ In such a situation, there remains no preceptor or
disciple. ‘......and where are any objects of life (purushArtha)?’ When there
remains nothing to achieve, there is no question of ‘objects of life’ also.
This needs to be understood. Ashtavakra made such a long discourse and Janaka
also did nothing less. Even then, Janaka says – ‘where are instructions
(upadESa)?’ It is not correct to say that wise people (buddha purusha) ‘say’;
it would be appropriate to say that ‘they are made to say’. Fragrance spreads
when flowers blossom; it rains when rain clouds gather; there is illumination
when a lamp is lit; similarly, there is illumination, fragrance from wisdom
(buddhatva) also. But they (wise people) are not eager (AkAnkshA) to give
instructions. That is why, after talking for forty years, Buddha said – ‘I have
never said anything.’ It is difficult to understand, because, through their
teachings, a lot of scriptures get established. The kind of volume of
statements found in Buddha’s teachings is not found elsewhere; even Quran and
Bible seem to be small books, in comparison. If all the teachings of Buddha
could be aggregated, it would fill a whole library, it could make a huge
encyclopedia; he has said so much. But, it is not correct to say, that He
(Buddha) said, because, (for him) there is no another person to talk.
In your life too, you may
experience such a moment, when you are all by yourself, you start humming a song;
then, you are not addressing anyone; you are doing so out of pleasure (mauj).
Similarly, words stream forth from Buddha, like flow of water from a spring,
like fall of flowers from trees, like singing of birds. These words come out
effortlessly, naturally (spontaneously) (svAbhAvik). The words of Buddha are
like spreading of fragrance from flowers, like spreading of illumination, when
a lamp is lit. That is what Janaka is also saying – ‘...where are any
instructions, where are any scriptural injunctions, where is any preceptor or
disciple, and where are any objects of life?’
Final Sutra –
kva cAsti kva ca vA nAsti
kvAsti caikaM kva ca dvayam |
bahunAtra kimuktEna
kincinnOttishThatE mama || 20 : 14 || 298 ||
‘Where is Existence (asti) or
non-Existence (nAsti) or even duality (dvayam)? Of what avail talking a lot?
Nothing emanates (uttishThatE) from me.’
This is the final statement.
After the fall of preceptor – disciple (relationship), there is nothing else
(to fall). Therefore, a simple statement is made. bahunAtra kimuktEna – what is
there to say? Neither there is anything nor nothing; now, there is no meaning
for ‘existence’ or ‘non-existence’; neither ‘existence’ has any meaning, nor
‘non-existence’. Till now, he (Janaka) has been talking about the ‘One’,
‘non-duality’. Now, he says that it is futile to talk of even ‘One’ or ‘two’
(duality) (dvaya). All these counts are gone; now, there is nothing left to
talk.
kincinnOttishThatE mama –
this is a wonderful statement. It means – ‘nothing emanates (arises) from me’.
There are no waves (lahar); ‘everything is just a void’ (SUnya) alternatively –
‘it has become absolute (plenum) (pUrNa)’. Emanations take place when it (vessel)
is semi-filled (adhUrE); there are no emanations when it (vessel) is full
(pUra). There is motion when it is semi, but not when it is full. A semi-filled
pot (vessel) makes noise; when the vessel is full, there is no noise. There is
supreme music (sangIta) of Void; there is noise only when it is incomplete
(adhUrA).
kincinnOttishThatE mama –
‘now nothing emanates from me; total relaxation (rest) (viSrAnti) has been
reached.’ Such a moment could come in your life also; all that is needed is
your co-operation (sahayOga); it all depends on you. Let me tell you a story. There
was a saint; he was very old and very famous. People used to come long
distances in quest of knowledge (jijnAsA); but, he always remained silent.
Sometimes, when someone is very persistent, he used to write his response, in
the sand with his stick. He used to write – ‘be contented and happy’, ‘do not
run away (bhAgO), ‘awaken’, ‘do not worry’, ‘get lost and attain’ – such small
phrases. But the seekers were not satisfied; their thirst used to increase.
They (seekers) wanted to hear scriptural injunctions (nirvacan); they wanted
detailed answers; they would not understand the cryptic words written on the
sand. They could not understand, as to why, this great saint (paramahans), even
after having attained supreme wisdom (buddhatva), would not respond to their
queries directly. They did not understand the cryptic words – paradoxical words
– written on the sand. They were pestering him for direct and detailed answer. They
wanted that he should give suitable instructions on various topics, as other
saints used to give. But he (the saint) was always silent. Therefore, seekers
returned depressed (udAs). People were still attracted to him (saint) because
he had such an aura, glow; there was effulgence all around him; there was a
unique peace near him. Even scholars used to feel the difference in his
presence. Even scholars from Kashi used to come to him, but returned unhappy.
One day, a youth came to him
(saint). He, instead of asking anything, snatched the stick of the saint. (Apparently)
that youth did not look like a seeker; he did not seem to be under the weight
of scholarship also. He seemed to be very innocent, and was very quiet. But, he
was a deep seeker of realisation (mumukshu); he seemed to have the desire even
to pledge his life for knowledge. Having snatched the stick of the saint, he
wrote on the sand, with the stick – ‘how would your effulgence remove my
darkness?’ The saint, in response, wrote – ‘what kind of darkness? Are you lost
in darkness?’ This was the first occasion, when the saint wrote such long
answers. It seemed that the youth was determined to get detailed responses from
the saint. Therefore, people gathered to watch the ‘conversation’ taking place
between them. The youth wrote in response (to words of saint) – ‘is getting
lost (khOjAnA) really getting lost? Does getting lost, in fact, means, to
become oblivious (smRta) of the path?’ The saint looked at the eyes of the
youth with grace and benediction. Then, he wrote on the sand – ‘no; even
getting lost, is not getting lost; it is just oblivion (vismRti) only; you have
just failed to remember; nothing has been lost; even getting lost, is not
getting lost.’
The crowd, which had gathered
there, started laughing, looking at the response of saint. Therefore, he
immediately, wiped it out. Then he (saint) wrote – ‘what kind of wish you have
come with?’ The stick used to change hands. The youth wrote – ‘wish? I have no
wish left.’ Hearing that, the saint stood up; he stomped his right foot, on the
ground, thrice; then, he closed his eyes, stopped his breath, and stood like a
statue. The atmosphere, over there, became very still (sannATA). The youth did
not understand; he forgot his observance of silence and started talking – ‘what
have you done, and why?’ The saint laughed, and again, wrote on the sand –
‘intrigue (curiosity) (excitement) (kutUhal) is another form of wish (desire)
(icchA).’ Seeing this, the youth screamed – ‘I have heard that there is a great
incantation (mahA-mantra), just by uttering which, an individual becomes one
with the universe (viSva); he becomes one with Brahman; I have come in quest of
that Maha-mantra only; I do not have more to say. I know that, that
(Maha-mantra) is with you; I can sense it; I am able to perceive the sound of
it.’ The saint, quickly, wrote – ‘tat-tvam-asi – Thou are That. Are you
different from Brahman, even for a moment?’ Then the saint took up the stick
and struck hard, on the head of the youth. The youth became stupefied, and he
went into a state of indescribable (anirvacanIya) absorption (samAdhi). Tears
of joy (bliss) were flowing from his eyes. The youth remained in that state (of
absorption) hour after hour, day after day. Then, on the third day, the saint,
having forgotten that he is under the vow of silence, said to him (youth) –
‘finally, you have returned home’. The youth did not respond; he expressed his
gratitude, without speaking; he stood up and wrote on the sand – ‘who went away
or returned? Just my memory has returned.’
This much is the essence of
the dialogue between Ashtavakra and Janaka – ‘just memory has returned’.
Poem of Acharya –
वही है मरकजे —काबा
वही है राहे —बुतखाना
जहां दीवाने दो
मिलकर सनम की बात करते हैं
(Rough Translation – That indeed is the Central
Point (markaj) – Sanctum-sanctorum (of Muslims) (kAbA), that indeed is the path
for the Temple (butkhAnA), where two crazies (dIvAnE) join together and talk
about the beloved (sanam).)
You listened to the talk of
these two lovers. May the Lord make you also crazy, so that there streams forth,
the unique ambrosia (amRta). There is no delay at all; it is all a matter of
return of memory (remembrance) (smRti).
Hari OM Tatsat
This much for today.
Ashtavakra Gita concluded.
(Translator’s note – on
completion of the translation of discourses of Acharya, I wanted to take up the
(even numbered) question and answer sessions also. But, it seems that it might
not be possible. The viewers may please forgive me.)
Good Bye and Good Luck.
