This Pravachan was delivered on 6 Feb 1977
Pravachan Audio link – Soundcloud –
https://on.soundcloud.com/dP21U
https://oshoworld.com/maha-geeta-87/
(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-87/
(Pravachan No 86 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 |
tattvavijnAnasandaMSamAdAya
hRdayOdarAt |
nAnAvidhaparAmarSaSalyOddhAraH
kRtO mayA || 19 : 1 || 277 ||
kva dharmaH kva ca vA kAmaH
kva cArthaH kva vivEkitA |
kva dvaitaM kva ca
vA(a)dvaitaM svamahimni sthitasya mE || 19 : 2 || 278 ||
kva bhUtaM kva bhavishyadvA
vartamAnamapi kva vA |
kva dESaH kva ca vA nityaM
svamahimni sthitasya mE || 19 : 3 || 279 ||
kva cAtmA kva ca vAnAtmA kva
SubhaM kvASubhaM tathA |
kva cintA kva ca vAcintA
svamahimni sthitastya mE || 19 : 4 || 280 ||
kva svapnaH kva sushuptirvA
kva ca jAgaraNaM tathA |
kva turIyaM bhayaM vApi
svamahimni sthitasya mE || 19 : 5 || 281 ||
kva dUraM kva samIpaM vA
bAhyaM kvAbhyantaraM kva vA |
kva sthUlaM kva ca vA
sUkshmaM svamahimni sthitasya mE || 19 : 6 || 282 ||
kva mRtyurjIvitaM vA kva
lOkAH kvAsya kva laukikam |
kva layaH kva samAdhirvA
svamahimni sthitasya mE || 19 : 7 || 283 ||
alaM trivargakathayA yOgasya
kathayApyalam |
alaM vijnAnakathayA
viSrAntasya mamAtmani || 19 : 8 || 284 ||
जनक उवाच ।
तत्त्वविज्ञानसन्दंशमादाय
हृदयोदरात् ।
नानाविधपरामर्शशल्योद्धारः
कृतो मया ।। 19 : 1 ।।
277 ||
क्व धर्मः क्व च
वा कामः क्व चार्थः क्व विवेकिता ।
क्व द्वैतं क्व च
वाऽद्वैतं स्वमहिम्नि स्थितस्य मे ।। 19 : 2
।। 278 ||
क्व भूतं क्व भविष्यद्वा
वर्तमानमपि क्व वा ।
क्व देशः क्व च वा
नित्यं स्वमहिम्नि स्थितस्य मे ।। 19 : 3
।। 279 ||
क्व चात्मा क्व च
वानात्मा क्व शुभं क्वाशुभं तथा ।
क्व चिन्ता क्व च
वाचिन्ता स्वमहिम्नि स्थितस्त्य मे ।। 19 : 4
।। 280 ||
क्व स्वप्नः क्व
सुषुप्तिर्वा क्व च जागरणं तथा ।
क्व तुरीयं भयं वापि
स्वमहिम्नि स्थितस्य मे ।। 19 : 5
।। 281 ||
क्व दूरं क्व समीपं
वा बाह्यं क्वाभ्यन्तरं क्व वा ।
क्व स्थूलं क्व च
वा सूक्ष्मं स्वमहिम्नि स्थितस्य मे ।। 19 : 6
।। 282 ||
क्व मृत्युर्जीवितं
वा क्व लोकाः क्वास्य क्व लौकिकम् ।
क्व लयः क्व समाधिर्वा
स्वमहिम्नि स्थितस्य मे ।। 19 : 7
।। 283 ||
अलं त्रिवर्गकथया
योगस्य कथयाप्यलम् ।
अलं विज्ञानकथया
विश्रान्तस्य ममात्मनि ।। 19 : 8
।। 284 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 8 Slokas are given as Chapter 19 (1 - 8); but, according to
the transcript of the Pravachan, all these are
given sequentially (277 – 284) without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
Poem of Acharya –
जिंदगी दुल्हन है
एक रात की
कोई नहीं मंजिल है
जिसके अहिवात की
मांग भरी शाम को
बहारों ने
सेज सजी रात चांद—तारों
ने
भोर हुई मेंहदी छुटी
हाथ की
(जिंदगी)
नैहर है दूर,
पता
पिया का न गांव
कहीं न पड़ाव कोई
कहीं नहीं छांव
जाए किधर डोली बारात
की
(जिंदगी)
बिना तेल बाती जले
उम्र का दिया
बीच धार छोड़ गया
निर्दयी पिया
आंख बनी बदली बरसात
की
(जिंदगी)
Rough Translation – Life is bride for a night;
It is no destination to remain wedded for life; in
the evening, spring got me wedded; moon and stars decorated the flower bed, for
the night; by dawn, henna of my hands were ridden. (Life is)
The canal is far off; I do not know where my
husband’s village is; neither there is any halt nor any shade; where would the
(bride laden) palanquin go? (Life is)
The age-lamp is burning without oil; my ruthless
husband abandoned me mid-stream; my eyes are (wet) like rain laden clouds.
(Life is)
But, just for the sake of a single night, we
create such a huge mess (janjAl), we establish (erect) such a huge World
(sansAr). For the sake of that, which is momentary (kshaNa-bhangur), we forfeit
the eternity (SASvata). For the sake of that, which is insubstantial (asAr), we
forfeit the substantial. While we are gleaning stones and pebbles, life-diamonds
(hIrE) are getting emptied. We gather trash till our death, but fritter away
the (our) life. Jesus said – ‘what if the whole earth is gained, but your soul
is forfeited?’ (Matthew 16:26).
The Sutras which Ashtavakra rendered to Janaka,
are unprecedented formulae of awakening. If they are understood, then one
becomes awakened. It is very rare – difficult - to get a disciple like Janaka;
a preceptor like Ashtavakra is indeed very rare. There is no precedence of a
meeting between such a rare preceptor and a rare disciple; probably, such a
meeting has never happened afterwards also. It looks almost impossible for
recurrence of such an event. As the preceptor, so the disciple. They were like
two clear mirrors – placed in front of each other.
Ashtavakra poured out himself – his heart. He
said all that could be said. He also tried to tell that which is not possible
to express. After this unique shower, Janaka is expressing his gratitude. How
to express gratitude to such a preceptor? There can be only one method of
gratitude – to ensure that what was said (by preceptor) does not go waste –
that it has been understood. There is no other method of redeeming the debt to
the preceptor. There is only one method for showing gratitude – to convey that
what was said, has been understood, that his (preceptor’s) labour has not gone
waste, that the pearls (of wisdom) scattered (by the preceptor) have been examined
(parakh) and secured, that they (pearls) are now adorning his heart, that they
(pearls) are now part of his vitality (prANa). Thus Janaka concludes the
conversation.
It was Janaka who commenced the conversation,
and he is concluding it also. Janaka was inquisitive (jijnAsA) – he yearned to
understand the life’s substance (sAra), life’s truth (reality) (satya). It is
for Janaka only to convey that what he yearned, has been attained, what he
wanted to understand, has been understood. That which the preceptor poured out,
would not have occurred to Janaka even in his waking, dream or even in his deep
sleep stages, because, when the preceptor gives, he just pours himself out - no
reservation. There might be limit for the questions of a disciple, but there is
no limit for the response of the preceptor. Unless unlimited answer is given
(by the preceptor), even the limited questions (of the disciple) does not get
solved. Even a limited question is solved by an unlimited answer. While Janaka
asked for very little, Ashtavakra poured himself out like an ocean.
The
fundamental law (principle) (niyam) of life needs to be understood – that
Paramatma is not miserly, stingy about the Universe (jagat). Where one seed
would be enough (for reproduction), we find a million (karOD) of them in a
tree; where one flower would be enough, we find millions of them blossoming;
where even one star (tArA) would do, there are billions of them. The fundamental
principle of life is celebration (vaibhava), majesty (mahimA) – not
miserliness. That is why Paramatma is called the Lord (ISvara). ISvara means
one who is opulent (aiSvarya); opulence is when it does not end with what is
necessary – much more than that. If we call someone wealthy, it means that he
has more than needed; if it just meets his needs, then, it is not wealth. It is
opulence when one does not know what to do with what he has. In this sense, no
one (human) can be a Lord (ISvara) – ISvara is ISvara – supreme opulence; no
miserliness. If and when some person (AtmA) comes into contact with that
opulence, that sound of supreme opulence is reflected (glimpsed) (jhalak) in his
Self (AtmA).
You might have wondered as to why Ashtavakra
said so much, when the issue could have been finished with a little. But, even
that which could be done with little, is made into huge by Paramatma; that
which could be done briefly, has been made huge (vast) (virAT). The meaning of
word ‘brahman’ is ‘expanse’ – that which keeps expanding. The discussion
(carcA), about Brahman, is like Brahman; leaf after leaf, branch after branch,
keeps sprouting. The question was like a seed, but the answer is like that of a
tree; it should be so.
Whenever a true preceptor wants to test his
disciple, he has only one method; he tells everything, but leaves out a gap. If
the disciple is able to fill that, then, it becomes clear that the disciple has
understood in its entirety. If he (disciple) just repeats what the preceptor
said, then it is parrot-like – it is not understanding. That gap, left out by
the preceptor, is the real test. Ashtavakra said everything, but left out some
things – he just made a pointer to that. If the disciple is able to fill that
gap, which have just been pointed, then the disciple has, in fact, understood,
in its entirety. Therefore, if the disciple just repeats what the preceptor
conveyed, then it is no more than mechanical.
That is why Ashtavakra left out something. Even
Buddha did the same; all the preceptors did the same – they left out a little.
If the listener is not able to comprehend that – left out portion – then that
could not be fulfilled, it is impossible to fulfil. The left out portions
cannot be completed through any contrivance, through any intellectual trickery;
it is completed only through personal experience (of the disciple, listener).
Experience fills the gap. Janaka completed those gaps; that indeed was his real
gratitude (to the preceptor).
As the
essence of all these Sutras, Ashtavakra says – ‘just by listening’ (SravaNa
mAtrENa). Janaka did nothing more than listen; he did not undertake any
religious practices (sAdhanA), any yOga or chanting or penance; he did not
undertake any oblations or incantation (mantra) or mystical practices
(observances) (tantra) etc. He just listened. He became awakened by just
listening – it happened by just listening. Ashtavakra says – ‘if you listen
properly, then, there is nothing else to do.’ The problem is that you do not
listen properly; you hear something for something else; you leave out
something, and add something else; you derive some meaning, other than
intended. That is why, one has to undertake some other tasks. Actions become
necessary, due to deficiency in listening; otherwise, just listening is enough.
The more deeply (pragADtA) you listen, the faster it happens. Delay happens
only because of deficiency in listening. Do not think that you have understood,
by just hearing, and that you have nothing else to do. In that case, you are
being dishonest, and deceiving yourself. You think that it is only a matter of
hearing, nothing else.
A Sarvodaya leader (nEtA) keeps coming to me. He
has been performing service throughout his life; he is a decent person. He came
to meet me in one or two camps. I asked him – ‘you are not seen nowadays’. He
said – ‘what can I achieve by coming now? I have heard you, and understood.
Until I accomplish (practise) that, there is no meaning in coming here (again
and again).’ I told him – ‘practising is problematic. I say that this is a
wall, and that is the door. What is there to practise? When you have to come in
or go out, go through the door; there is no question of going through the wall.
You say that you are practising. What is there to practise? Would you pass through
the door after a lot of practice? Such practices are only deception. It is
obvious, from your words, that you did not (properly) listen; now, you are
convincing yourself (your ego) that you heard. You are deceiving yourself.’
All these Sutras of Ashtavakra are against such
practices. He says that practices and undertakings (sAdhanA) are only
deception. The glory (mahimA) of Truth (Reality) (satya) is such that it
happens (is understood) just by listening. Truth is not any ordinary happening
(incidence); it does not depend on your actions (kRtya). Truth does not arise
from your actions. Truth Is – it is standing in front of your eyes; it is
throbbing in your heart; there is nothing to ‘do’. By just a roar (huMkAr), a
declaration (udghOshaNA), it could be recalled.’ This is (called) ‘by just
listening’ (SravaNa mAtrENa). But, man adopts many tactics (tarkIb). He thinks
– ‘the destination is far away; paramAtmA is far away. I should seek Him out.
It might take many births to accomplish. I will have to leave evil ways, and
adopt virtuous means. Through slow and steady practices, I would earn merit
(virtue) (puNya), and be able to wipe out my sins. I would reach there one
day.’ If so, you would never be able to reach. You are actually distancing that
which is near you.
Poem of Acharya –
मैंने तो सोचा था
अपनी
सारी उमर तुझे दे
दूंगा
इतनी दूर मगर थी
मंजिल
चलते —चलते
शाम हो गयी
निकला तो मैं था
गुदड़ी में
लाल छिपाए बरन—बरन
के
कुछ संग खेले थे
बचपन के
कुछ संग सोये थे
यौवन के
कुछ पर रीझ गयी थीं
कलियां
कुछ पर झूम गयी थीं
गलियां
कुछ थे रत्न अमोल
हृदय के
कुछ थे नौलख हार
नयन के
किंतु ठगौरी डाल
गयी कुछ
ऐसी पथ की भूलभुलैया
जनम—जनम
की जमा खो गयी
जुग—जुग
नींद हराम हो गयी
मैंने तो सोचा था
अपनी
सारी उमर तुझे दे
दूंगा
इतनी दूर मगर थी
मंजिल
चलते—चलते
शाम हो गयी
The destination is not far off; it is in front
of you. If you move away, you miss it. Moving away means that you have assumed
that the destination is far away; we undertake journey only when the destination
is far away; but it is nearer than near. Mohammed has said – ‘It is nearer than
the pulse you feel in your neck.’ Upanishads say – ‘It is nearer than the
nearest’. It is present inside you - not even distance of one inch. If you move
away, you will get stranded, you will go wrong. If you want to reach there,
then stop; do not move away; be still; become like a statue. The Truth
(Reality) is not any destination (goal) that you should undertake journey. No
journey is to be undertaken towards the Truth, because It is not far away. Truth
is the name for your Being (sattA); You are the Truth; It (Truth) is your
Existence (astitiva). Therefore, Ashtavakra says – ‘by just listening’ (SravaNa
mAtrENa). After hearing the preceptor, had Janaka said that he would undertake
practices, then, Ashtavakra would have banged his head. But, Janaka simply
expressed gratitude; he made a statement.
janaka uvAca |
tattvavijnAnasandaMSamAdAya
hRdayOdarAt |
nAnAvidhaparAmarSaSalyOddhAraH
kRtO mayA || 19 : 1 || 277 ||
‘With the help of the pincers
(forceps) (daMSa) of knowledge of Truth (tattva-vijnAna) provided by you, I
have removed thorns of different kinds of thoughts (vicAra), from the depths of
my heart (and stomach) (hRdaya-udara).’ (Translator’s note – Acharya has taken
‘hRdaya’ (heart) and ‘udara’ (abdomen) (stomach) separately. However, as per
the book referred ‘udara’ refers to depths – depths of heart.)
Janaka said that he conducted
surgery (Salya-kriyA); he said – ‘your words have become instruments (weapons)
(Sastra)’. The scriptures (SAstra) remain useless unless they are weaponised.
He said – ‘the words uttered by you have become tools (instruments) (Sastra) in
removing, in discarding the morbid (rugNa) thoughts (opinions) (vicAr) lying in
my heart and abdomen.’ Janaka thus concluded very briefly.
tattva-vijnAna – The Truth
(satya) which I beheld (nirdarSana) because of you, the knowledge (tattva)
which you pointed out, became the forceps, through which, I could remove all
the poison (jahar), all the thorns.
Janaka uses the word –
hRdayOdarAt – from the heart and stomach; this is very significant; it is five
thousand years old. Only now, the West has understood that whatever is
suppressed (daman) by man – thoughts (vicAr), desires (vAsanA), dispositions
(leanings) (vRtti) – (they) gather in the stomach. This research findings has
been obtained just twenty years back. But this Sutra is five thousand years
old. In the stomach? You also might be surprised. Maybe, had he (Janaka)
mentioned that he removed thoughts etc., from the head (brain) (mastishk), then
it would have sounded more rational (tarka-sangat). But, Janaka says ‘from the
stomach’, which seems to be out of place. Are the thoughts held in the stomach?
But, modern science is agreed with this; in English, it is said – ‘I will not
be able to stomach it’. This is very important. Whatever we suppress, gets into
the stomach. That is why a person having worries, develops ulcer. In fact, it
(ulcer) should happen in the head, but happens in the stomach; ulcer happens in
the stomach, and not in the head (sir) or brain (mastishk). A miserly person
develops constipation (kabjiat); his outlook (of miserliness) has effect on his
stools (mal) also. All our mental diseases, ultimately land up in the stomach.
In fact, stomach is such an empty space, where everything could get accumulated.
That is why, Janaka says that he has got rid of all those problems, from his
stomach, with the help of forceps of the knowledge of Truth, imparted to him
(by the preceptor); now, his stomach feels light.
Janaka also mentions about
the heart; he did not talk about the head (brain) (mastishk) at all. There is a
reason for it. In our life, there are three levels – body, mind and soul (AtmA).
Those who undertook research (anusandhAn) in the East, have experienced that,
whatever is suppressed at the body level, gets into the stomach; whatever is
suppressed at the mental level, gets to the heart. There is no possibility of
any suppression at the level of brain. The place of soul is in the brain – in
the sahasrAra – the inner-most of brain. The body is connected to the stomach;
the mind is connected to the heart; the soul is connected to the sahasrAra.
(Translator’s note – In the Yoga tradition, sahasrAra is the mystical thousand
petalled lotus – circle - at the crown of the head.) If the knots (gANTh) of
the body and mind are untied, if nothing remains suppressed, then, the energy
stuck up (aTak) in the stomach and heart, gets released. If the energy so
released, gets united with that lotus - in the crown, which is waiting through
any number of births - it blossoms. That indeed is liberation (mukti).
If, indeed, there is bondage,
it is in the stomach and heart only. Whatever one suppresses, gets into the
stomach or the heart – mostly to the stomach only, because, people normally
have almost nothing to suppress at the mental (citta) level. For example, if
one suppresses sex desire (kAma vAsanA) or anger (krOdha) or jealousy (IrshyA)
or hatred (ghRNA) or violence (himsA), they get into the stomach. All these are
happenings at the body level – very petty (kshudra); they are the happenings of
first level. If someone suppresses love (prEma) or poem (gIt) or music
(sangIta) or compassion (karuNA), then they get into the heart. Understand the
difference between compassion and anger (krOdha). If someone suppresses
compassion, it gets into the heart; suppression of arousal of feeling of
compassion, gets into the heart; the heart gets blocked (avaruddha). On the
other hand, if anger is suppressed, the stomach gets blocked. Anger belongs to lower
level, and compassion to higher level. We all live, mostly, at the bottom level
only. That is why, all the problems are there at the stomach level. These
deformities (vikRti) of the stomach, create all sorts of problems, diseases.
Almost seventy percent of the diseases of the body, happen at the stomach
level, due to suppression of mental deformities.
There are many procedures
(prakriyA) in Yoga to purify the stomach; but, all of them take very long. Even
then, it is difficult to find any yogi who has been able to get rid of them
all. It is a long journey; one is able to achieve some success only after
applying these procedures, over many births.
Janaka says – ‘....many
different kinds of thorns of thoughts have been removed from my heart and
stomach, with the help of forceps of your words; now I am free; I fell light; I
have become healthy (svastha).’ nAnAvidha parAmarSa – these words need to be
understood. In your life, so many people have given, so many advices (salAha),
that you have come to grief because of them. Any and every person gives advice,
even if that person does not know anything. People are experts in giving advice;
no one is ready to concede that they have no experience in that field. A person
given to anger, gives advice about controlling anger. An alcoholic gives advice
as to how to overcome it; a thief might give advice against thievery. By giving
such advice, he wants to create an impression in your mind that he is not an
alcoholic or a thief. A dishonest person gives advice about honesty. People may
not know anything about the Supreme Truth (Reality) (parama satya), but they
borrow vocabulary from books, and dispense that knowledge to others. Buddha
said - If only people have this much fidelity (nishThA) to speak only that much
what they know, then almost fifty percent of darkness of the World would vanish.
Once, I had an occasion to
talk to a Jain hermit (muni). He explained about self-knowledge (Atma jnAna)
for an hour. Having heard, I felt that he knows nothing (on the subject).
Whatever he talked, was a borrowed knowledge; it was all stale (bAsA). When I
said that to him, he became very worried. But, he was a nice person; he kept
quiet, and did not argue with me. In the evening, he sent a person to me; he
conveyed to me his words – ‘whatever you said seems to be right; I do not know.
I want to meet you.’ I said that I would come. He was a very nice person; otherwise,
there was no need to send a person to me to convey his views. Therefore, I
decided to go. When I went there, there were about ten to twenty people
present. That Jain hermit said to me that he wanted to talk to me alone. I said
– ‘if you are really honest, then, have this much courage to talk in front of
these people. What is there to worry? Let the people, here, know that you do
not, yet, have self-knowledge. This also is the first step in the journey
towards self-knowledge. Now, you are seventy years old. You say that it is more
than fifty years since you became a hermit. Obviously, you became hermit at
your age of twenty. You are very famous; there are thousands of disciples for
you. You are talking on the subject about which you are not knowledgeable.’ He
conceded that he never thought about it. He said – ‘now that you are telling
me, I am puzzled (kiMkartavya-vimUDha). I never thought as to why I have been
speaking on the subject. Things have been going on in a state of oblivion
(bEhOSI). I became a hermit; I started reading scriptures; then I started
discourses. People started coming to me. I do not know how I have spent fifty
years like that.’ There is so much counselling in this World, because of which,
your stomach has become muddied (kIcaD). nAnAvidha parAmarSa – (Janaka said) –
‘I had absorbed so much of counselling, scriptural knowledge and opinions; now
that you have conducted surgery of these, I have become free of them; you have
removed them.’
kva dharmaH kva ca vA kAmaH
kva cArthaH kva vivEkitA |
kva dvaitaM kva ca
vA(a)dvaitaM svamahimni sthitasya mE || 19 : 2 || 278 ||
‘(Having become awakened,) I
find myself established (sthita) in my Self glory (sva-mahimA); therefore,
where is any duty (dharma) or desire (kAma) or even duality (dvaita) or
non-duality (advaita) for me!’
‘You have enabled me to attain
(realise) (upalabdha) my Self glory (mahimA), just by your words, by your
call.’ There is a mention in the life of Jesus. When his devotee Lazarus died,
he was outside the village. Sisters of Lazarus sent message about the death,
asking him (Jesus) to come quickly. By the time Jesus could reach, four days
had already passed. Till then, both the sisters had preserved the body, by
keeping it in a cave. When Jesus came, both of them – Mary and Martha – started
weeping; they said – ‘now nothing can be done; it (body) was stinking.’ Jesus
said – ‘don’t worry; Lazarus would come, if I call him.’ No one believed him;
crowd had gathered. On reaching the entrance of the cave, Jesus gave a call –
‘come out’. It is said that Lazarus got up from his bier and walked up to him.
When he (Lazarus) came out, people became frightened; they ran away. Jesus said
– ‘do not go away. Didn’t I tell you that he would listen, if I call him? As he
had listened to my voice, even while he was alive, there is no reason, why he
would not listen, when he is dead also. On the other hand, you have not
listened to me, even when you are alive; obviously, you won’t be able to
listen, when you are dead.’
Whether such an incident had
happened or not, it is symbolic (pratIk). When the preceptor calls, the
disciple comes – just by listening (SravaNa mAtrENa); there are no excuses. It
is said that when Lazarus came out of his bier, the clothes in which he was
kept in the grave, were still on. (Translator’s note – Acharya has described
this incident very elaborately; it has been condensed to avoid repetition.) In
fact, if you observe carefully, you are also on a bier. This body which you
call yours, is nothing more than a bier; that which you call ‘dress’, is
nothing more than coffin clothes (kaFnI). That is why the clothes of a Fakir
(ascetic) are called shroud (kaFnI). Your body itself is no more than a bier;
if clothes are placed on top of it, it only means that you (your body) are (is)
proceeding towards the pyre (citA). You are just alive in this dead body; yet,
you have not known how to listen. Janaka heard the voice; he said – ‘I do not
know how to express my gratitude. In a moment, you have established me in my
glory. It is not that you showed me the method (path) by which I could get
established in my glory. You did not show me the path, but reached me to the
destination.’
Janaka said - ‘(For me, who
is established in my glory,) kva dharma – what kind of duty? kva ca vA kAmaH –
what kind of desires? I do not know where my desires and ambitions
(mahatva-AkAnkshA) have vanished; kva ca artha – where has vanished my race
after wealth? All my ambitions, to acquire wealth and to achieve status, have vanished.
Not only that – kva vivEkitA – even discrimination (vivEka), thoughts (vicAr)
and understanding, (samajh) for which I have been giving so much importance,
have also become useless.’
Even understanding (samajh)
is like a walking stick of the blind; once the eyes are able to see, that
(stick) becomes useless. Hindu scriptures (SAstra) say – uttIrNE ca parE pArE
naukayA kiM prayOjanam’ – when one has crossed (gone across) the river, where
is the need for the boat, after that? A blind person walks, groping with a
stick. A lame person walks with crutches (baisAkhI).
There is a mention in the
life of Jesus – a lame person came to him with the support of crutches. It is
said that Jesus just touched him, and his lameness became alright. When that
person was going back, he was trying take along his crutches also; then, Jesus
said – ‘why are you taking these crutches along? People would laugh at you.’ It
is an old habit, as he had been moving along with crutches for so long, that even
after he has become alright, he still wants to carry his crutches.
Janaka said – ‘there are no
crutches (now). What is the need for crutches like ‘dharma’ (kva dharma)?
LaoTzu has said – ‘there was a time when all people were righteous
(duty-minded) (dhArmik); they were so righteous, that no one ever knew what
righteousness is. When something wrong (unrighteous) happens, then only people
remembered about righteousness. People came to know (realise) about
righteousness (dharma) only when people started become unrighteous. Only then,
dharma came into being; then, religious leaders (dharma guru) came into being.
A Hindu ascetic was my guest.
He said – ‘this land of Bharat is very righteous (religious) (dhArmik); all the
(Jain) Theerthankaras, all incarnations, all wise persons (buddha purusha) were
born in this land.’ I said to him – ‘be ashamed’. He was astonished; he asked –
‘what do you mean? Why should I be ashamed? I do not understand, what you mean.
This is a matter of glory (mahimA).’ I said – ‘this is not anything glorious.
(Probably) there would not have been more irreligious people in the World; that
is why so many religious (spiritual) leaders (dharma guru), so many
incarnations, so many Theerthankaras were born in this land. Suppose, if a
physician has to come to a house daily, would you be proud of it? Would it be
called glorious that the household needs a physician daily? It is only when
physician is never needed, when there is never any need for medicine, it would
be called glorious.’
This is what LaoTzu also said
– ‘blessed (dhanya) are those people, who do not know anything about
righteousness (religion) (dharma).’ People come to know about righteousness
(religion), only when there is a need for medicine of religion. Religious
leaders (dharma guru) come into being only when unrighteousness becomes
prevalent. If ever there would be righteousness in this World, all the
religious leaders would take leave; what is the need for them, then? What is
the need for a physician, when there is health everywhere? When people are
honest, what is the need to teach them about honesty? In such an event, any
such teaching (of honest) would have no value.
A Jesuit Fakir used to talk
in the Church on Sundays. He said – ‘next week, I will speak about Truth
(satya); I shall explain about it. But, I request you all to read Luke’s 68th
chapter before coming here, next Sunday.’ Next Sunday, before he started
talking, he asked – ‘those of you, who have come after reading Luke’s 68th
chapter, raise your hands.’ Excepting one, everyone raised their hands. That
Fakir’s eyes were filled with tears. He said – ‘now, what is the use of talking
about Truth? There is no such chapter of Luke. How can anyone read? No one has
opened or even touched Bible. What should I discuss about Truth? Let me talk
about other things. But, it is fortunate that there is at least one person who
did not raise his hand.’ But that person (who did not raise his hand) said –
‘Sir, I am a little hard of hearing. What did you ask? Are you asking about
Luke’s 68th Chapter? That I have read.’
There is discussion on Truth;
people who are experts (nishNAt) in lies (asatya) are made to understand (about
Truth). Talk of non-violence (ahimsA) is undertaken because people are immersed
in violence. There is a need to talk about honesty, because people are dishonest.
There is a need to eulogise virtues (puNya), because people are sinners.
Otherwise, what is the need for these talks (on Truth, non-violence, honesty
and virtue)?
Janaka said – svamahimni
sthitasya mE - ‘....for me who is established in the glory of Self....’ ‘This
is the supreme state of glory of Self. You have made me splendid (established)
(virAjamAna) in the glory of my Self, just by snap of your fingers (cuTkI
bajAnA). Now I look askance (caunk), as to the need for even ‘dharma’ and
desires (kAma).’ Righteousness (dharma) is needed only where there is
unrighteousness (adharma). Desires remain only till glory of Self is not tasted;
till then, one keeps going after someone (something), in the hope of deriving
happiness, comfort. Desire means beggary (bhikhArIpan), that someone would give
something; some woman (man) would look at him (her); some friend or relative
(priya-jan) – son, daughter, husband, wife – would give comfort. One is in search
of comfort, happiness through someone else. But, one gets (real) comfort from
oneself, being established in one’s own glory. One who has tasted his Self
glory, who has realised his inner pleasure (rati) – Self pleasure (Atma-rati),
who has known inner-union (antar-sambhOga), who has met his own Self, (he) does
not have any need for any other pleasure or taste; he does not need a begging
bowl. Looking at those, who beg (hAth phailAnA) from others, he would wonder as
to why, they have no notion of the stream flowing inside themselves. Even one,
from whom alms are sought, does not have anything; he might be begging from
someone else. (Translator’s note – Acharya has explained, such beggary from one
another, in a very detailed manner. This has been condensed, in order to avoid
repetition.)
One from whom we seek alms,
does not have anything. No one has anything; everywhere, there is despondency
(udAs); only dead faces are seen everywhere – blown out (bujhI) eyes, blown out
hearts, blown out vitality (prANa); it is ashes everywhere. No flower seems to
be blossoming anywhere; no lute seems to be playing; no song, no dance, no
sound of anklets. How would it be possible for one, in whom, no song or dance
has arisen, to know paramAtmA? paramAtmA is not any logic (tark) or doctrine
(siddhAnta). Only he, inside whom song (poetry) arises, would be able to
understand paramAtmA; only he who is established in his own Self glory, can
know paramAtmA; then, he remains inebriated in his Self-wine. One who is able
to realise Himself, can know paramAtmA. Without knowing one’s Self glory, it is
not possible to know the glory of this Grand Universe (virAT).
If you become familiar with
the small lamp inside yourself, it would amount to getting familiar with the
empire of Great Suns (outside). There is only one rule - light shines
(illumines), whether the lamp is small or large. The light of inner lamp is not
different from that of Great Suns – it is same. Become friendly with the small
lamp inside; then, it would be possible to become friendly with outside Suns.
Now, even while there is lamp inside, one keeps groping in darkness; you keep
wandering in front of others’ houses (for illumination).
‘.....where are desires
(kAma)? Where is wealth (artha)? Where is dualism (dvaita) or non-dualism
(advaita)?’ This should be understood. Sex desire arises in man, because, he
has not yet got the taste of Self; therefore, he seeks the taste from others.
Similarly, the desire for wealth arises – that there should be wealth,
position, status etc. – because, he feels inferior (hInatA). Psychologists
(manas-vid) agree with this; they say that only those who are afflicted with
inferiority complex, become crazy for wealth, position etc. You cannot find any
politician who is not afflicted with inferiority complex. Otherwise, why should
anyone be crazy for the chair (position) – in spite of so much in-fighting and
thrashing? They have no idea of their inner wealth; that is why they seek,
whatever little wealth possible, from outside.
Often, it is misunderstood that
Mahavir and Buddha stepped down from their thrones. On the contrary, they
ascended the real throne – throne of diamonds and jewels. Earlier, they were
seated in wooden-stone thrones. Now that they got the throne of diamonds and
jewels, they stepped down from the wooden-stone thrones; obviously, one cannot
sit in two thrones at a time. You are not able to see the diamond and jewel
throne, because you are blind; that is why you are bargaining for wooden-stone
throne.
In the Jain scriptures, it
has been described, how Mahavir vacated – renounced - his throne. These scriptures
must have been written by blind people; they have described only about
renunciation of the throne, and not about attaining the supreme enjoyment
(parama-bhOga). An illusion (bhrAnti) has been created that Mahavir renounced
the throne. But, I say Mahavir attained supreme enjoyment; he did not renounce.
Would any understanding person renounce? If someone leaves off sea-shells
(kaurI) and, instead gets hold of diamonds, would you call him a renouncer? He
got hold of something worthier; it is not renunciation. (For Mahavir,) the real
empire had become established; that is why he left off the duplicate empire.
This is not renunciation.
Mahavir was not a renouncer;
in fact, you are the renouncer (tyAgI). You have left off the real stuff, and
holding on to the duplicate. Your renunciation is worthy of praise. If gold and
soil are kept together, you get hold of soil; you are not able to perceive
gold. Only you (people like you) have written these stories of Mahavir and
Buddha – that they left so much wealth, possessions etc. In fact the kingdom of
Mahavir was very small – almost the size of a tehsil. The possessions of
Mahavir have been exaggerated.
We are habitual of
exaggerating things. It is written in Mahabharata that, during the war at
Kurukshetra, 18 akshauhiNi soldiers were present. (Translator’s note – As per
Wiki source, one akshauhiNi consists of 218,700 soldiers.) If it is true, then
there would have been no space for the soldiers even to stand. We always
believe in the numbers. If you have five rupees in your pocket, you try to show
off as if you have fifty, because we give value only for wealth. Even renunciation
is measured in terms of wealth only. One should take into consideration as to
what the person attained, because of which he left off (renounced) other
things. In fact, he (Mahavir) left off things, after attaining (Nirvana). If
someone gets something valuable, would he still hold on to trash?
Janaka said – ‘...being
established (sthita) in my own glory (mahimA), where is any duty (dharma) or
desire (kAma), or even duality (dvaita) or non-duality (advaita)?’ Now, I
cannot say whether it (Reality) is one or two; all the statements of doctrines
have become useless. You have removed all my doctrines from me; you have
reached me to the Truth (Reality) (satya); there is just Truth (Reality) only.
I cannot say much about it (Truth) – whether it is one or two, whether is small
or big, whether it is red, yellow, green or black; there is no definition for
it; it cannot be put in words. I cannot say whether It is one or two; I can
just say, IT IS, and it is very nice (khUb), it is super-abundant (bharpUr); it
is just possible to say about its existence (hOnA).
kva bhUtaM kva bhavishyadvA
vartamAnamapi kva vA |
kva dESaH kva ca vA nityaM
svamahimni sthitasya mE || 19 : 3 || 279 ||
‘For me who is established in
my Self glory, where is the past (bhUtam), or future (bhavishya) or even
present (vartamAnam); where is even space (dESaH) or eternity (nitya)?’
‘nitya’ needs to be
understood. It means ‘eternity’. Normally, we live within time. One who remains
in total absorption (samAdhisth), lives in eternity – not in time. What is the
difference? Time keeps changing, but eternity is eternal – it does not change.
That is why, it is called ‘eternity’ (nitya). Time is transient (anitya); it
comes and goes; even before it (present) comes, it goes away. Just now, it was
morning; it is getting afternoon; by the time you realise, it is afternoon, then
evening, and then night, and then, next day morning – it just comes and goes.
Time is a procession – a march (AvAgaman); it is a flow (pravAha), like waves
(lahar).
Mind lives within time. If
you want to know yourself (svayam), you have to go beyond time. Time is
divisible – ‘past’ – that which was, and, now, it is not; ‘future’ – that which
will be some time, not now. Between these two, is ‘present’ – a very small
moment. That moment also is very shaky. Present means – future is becoming
past; that which never was, is becoming never again. Present is that small
moment between two ‘nots’. Now it is 5 (minutes) past 9. This second, in which
I am speaking – even before I could speak, has passed away. That is why it is
called ‘moment’ (kshaNa); even a second is longer than that. This moment – now
- was future, a moment ago; now it has become past; a moment ago it (future)
was not, and now it has become another ‘not’ (past). Every moment gets merged
into another. There was just a glimpse (jhalak) of ‘present’ for a moment, and,
then, it had become ‘past. That is why we call it ‘wink of an eye’ (palak); by
the time one winks the eyes, the moment has passed away. Time has three states
(sthiti) – past is not there; future is never; even present is too short – as
if it is not there. ‘Eternity’ (nitya) is that which is beyond these three.
‘For me who is established in my Self glory,
where is the past (bhUtam), or future (bhavishya) or even present
(vartamAnam)?....’ Consider this – normally, it is said – ‘live in the
present’. I also say the same – ‘live in the present’, because, you won’t be
able to understand, now, that which is beyond. Even J Krishnamurthi said –
‘live in the present’. But, how to live in the present? There is future, which
very huge, which has not yet happened, but it is very large (vistAr). You may
make some effort (hAth pair mArnA) and live a little more. That is why, people
live in future – not in the present; they need a little scope (suvidhA) for
moving about. Alternatively, people live in the past; past is very long. The
‘past’ also has a flow. How to live in the present – this moment which has just
come and gone? But, still, people are asked to live in the present, because
that is the first step for getting into eternity. Time and eternity meet in
this moment of ‘now’ (present). In the moment of ‘now’, eternity briefly
glances into the time; in that brief period of ‘now’, time becomes the Reality
(satya).
This needs to be understood. Time
is a falsity. One falsity is the future; another falsity is the past. In
between, for a brief period of time, it seems like Reality; but, even that is
not, indeed, Reality; eternity just glances in that brief moment. ‘Present’
means that brief period (of time), where time meets the Eternal (SASvata). That
brief moment of ‘now’ (present), flashes forth, in the brilliance (prakASa) of
eternity (immortality) – just for a moment, and then, it vanishes. In order to
get into that Eternal, it is emphasised to live in the present. But, this is
only an interim measure (kAm calAU). Once you get into the ‘present’, you would
soon realise that the real purpose of ‘living in the present’ is to get beyond
(even) the present – to get beyond time. Then, neither there is past, nor
future, and not even present. It is beyond the flow of time. Behind this (flow
of time), lies hidden the ‘timeless’ (akAl). It means, getting into ‘That’,
which lies behind this flow (of time); (it means getting into That) due to the brilliance
of which, due to glimpse of which, due to the vitality (prANa) of which, the ‘present’
happens to come alive, for a brief period of time; (it means) getting into
‘That’, lifelong (jIvant). That is called Eternity (nitya).
Consider it this way – there
are my three fingers in front of you – (assume) one is future, another is
present, and the third is past. But, there is empty space in between each (finger);
eternity is experienced by getting into this empty space. In between two
moments of time, there is a ‘no moment’ (a-kshaNa); that (no-moment), indeed,
belongs to eternity. One moment has gone; another one is coming; in between
these two moments, there is a brief interval – an empty space, a void (SUnya);
therein is the residence (AvAs) of Eternal (SASvata).
‘For me who is established in
my Self glory, where is the past (bhUtam), or future (bhavishya) or even
present (vartamAnam) or space (dESa)?...’ Einstein, found out, in this century,
that space and time are two aspects of same event (instance) (ghaTanA). Time
and Space are not two different things; both are combined. This is mentioned in
Ashtavakra Gita, in the statement of Janaka; this (statement) is not accidental
(casual); it has been said together (with others) – neither past, nor future,
nor present, and not even space – no space even. Obviously, he (Janaka) is
aware, from his experience, the association of both (time and space). Space and
Time are two aspects of same event. But Einstein has made a separate word –
combing both words – as ‘space-time’, so that these could not be separated, as
they are always together. As time passes, space also passes (moves). This is a
little difficult to understand, because mind (intellect) (buddhi) exists in
time and space. There is a place beyond the mind, where even space vanishes.
That is why, if you ask me –
‘where is the Self (Soul) (AtmA)?’ – I would not be able to answer. No one has
ever given an answer, because Self is beyond space. It can be said where the
body is – it is in Pune or Calcutta or in New York; one can specify, in the
map, by giving longitude and latitude. Now, you are seated here; it can be
mentioned, as to who is sitting where. But, where is the Self? This cannot be
answered. People ask, whether Self is situated in the heart or in the naval or
in the head. When you ask such a question, you are not aware that you are
asking a wrong question, (because) no answer can be given for that question.
Self is beyond space. You might ask – ‘Self is when – in the morning or in the
afternoon or in the evening?’ Self is beyond time and space. Time and Space are
‘in’ the Self – not otherwise. Self has encompassed everything. Everything
becomes void (empty) (SUnya) in the Self.
Janaka said – ‘by your grace,
I have reached such a place, where a question - curiosity (jijnAsA) - arises in
my mind, as to where time has gone – present, past and future – and where the
space has vanished. I am standing in the void (SUnya). I am established
(virAjamAna) in (my) supreme glory.’ – nityam svamahimni sthitasya mE – I am
firmly established in (my) eternal (SASvata) form (rUpa); no change whatsoever
is happening – nothing comes or goes; I am stationed as it is – no trembling.’
This is the supreme realisation (anubhUti) of life. He, now, adds another
unique Sutra.
kva cAtmA kva ca vAnAtmA kva SubhaM kvASubhaM
tathA |
kva cintA kva ca vAcintA
svamahimni sthitastya mE || 19 : 4 || 280 ||
‘For me who is established in
my Self glory (sva-mahimni), where is Self (AtmA) or non-Self (anAtmA), where
is good (Subham) or evil (aSubham), where is worry (anxiety) (cintA) or
worry-less-ness (acintA)?’
According to Hindus and
Jains, That Supreme Truth (Reality) (parama satya) is called the Self (Soul)
(AtmA). Buddhists call That Supreme Truth as ‘non-Self (anAtmA). The disciple
of Ashtavakra declares – ‘neither there is Self nor non-Self – neither me nor
(an)other (para). I can neither say that ‘I exist’ nor ‘I do not exist’. Some
such new instance is happening that I am not able to find any word (Sabda); no
expression (abhivyakti) seems meaningful (sArthak). Being established in my
Self glory, neither I am besieged by any worry (cintA), nor can I say that it is
a state of worry-less-ness. I can neither say that there is worry, nor it
(worry) is absent. Both worry and worry-less-ness have vanished (tirOhit).
Neither can I say that ‘I am Self’ nor ‘I am non-Self’ – both words are incomplete
(adhUrA) – not complete (pUrA). The incident is so massive that there is no
word to express it. Now, neither there is any good nor evil; neither any merit
(virtue) (puNya) nor any sin (pApa); neither any heaven nor hell; neither
comfort (sukh) nor discomfort (dukh). All the dualities (dichotomy) (dvandva),
all dualisms (dvaita) have vanished.’
kva svapnaH kva sushuptirvA
kva ca jAgaraNaM tathA |
kva turIyaM bhayaM vApi
svamahimni sthitasya mE || 19 : 5 || 281 ||
‘For me who is established in
my Self glory (sva-mahimni), where is dream (svapnaH) or deep sleep (sushupti)
or waking (jAgaraNam), or even the Fourth state (turiyam) or any fear (bhayam)?’
Ashtavakra talked about
dream, waking and deep sleep; but he left out the aspect of Fourth State
(turiyam) – that which is beyond the three states (of dream, waking and deep
sleep). But, Janaka mentions it – ‘where is even Turiyam?’ We can count the four,
only when there are three; four is meaningful only after three. Therefore, when
the three (dream, waking, deep sleep) are gone, the Fourth also goes off; when
there is no count of three, then four also goes – it becomes countless (beyond
count) (sankhyAtIta). I mentioned that Janaka completes whatever has been left
out by Ashtavakra; therefore, he meets the yardstick (kasauTI). Accordingly, he
(Janaka) tells his preceptor about Fourth state.
Janaka says something unique.
Along with dream, deep sleep, waking and Fourth state, he also mentions about
‘fear’. How ‘fear’ is relevant? There is a deep relevance. All these – dream,
deep sleep, waking and Fourth state – are the waves of fear. After deep
analysis (viSlEshaN), it is found that mind is fear only. Till one is afraid,
there is mind; when fear is gone, mind also is gone; where there is no fear,
there is no mind also. And, where the mind is gone, all the counts are also
gone. It is the mind which keeps count. You might have observed that the more
one is afraid, the more he keeps (ac)count. (Translator’s note – Here, Acharya
gives a detailed anecdote of a goldsmith, who used to check the lock of his
shop again and again; he had become a laughing stock of the town. The reason
for his fear was that he had buried some money inside the shop. He was afraid
of losing the money if someone comes to know. The long anecdote has been
condensed to avoid repetition.)
What is fear? It is about
death; there is no other particular reason. Till there is fear of death, one
keeps trembling. From this trembling, all kinds of waves arise – waves of
waking, deep sleep, dream and the Fourth state. There is no more fear, no more
death, when one accepts (realises) that That which Exists has no death, and that
which is not real (nahIn), cannot survive. It is the ego (ahamkAr), which is
not eternal, dies; it (ego) is fake (banAvaTI). That which existed before birth
of ‘me’ (ego), would remain after death also. That ‘me’ (ego) which comes into
existence (gets established) consequent to birth, would come to end at death.
The moment one realises (bOdha) that one is not the ego, his my-sense (main-bhAva)
drops off; so also the death-sense (mRtyu-bhAva) drops off. Where death-sense
drops off, everything else drop off – fear, mind. If the mind falls, one
awakens. Janaka says in that awakening – ‘where is dream, deep sleep or waking
or even the Fourth state? I am not aware of it (Fourth state)’. By this final
statement (vaktavya) – that there is no Fourth state – Janaka’s witness-state
(sAkshI-bhAva) is complete; he has become Absolute (pUrNa).
kva dUraM kva samIpaM vA
bAhyaM kvAbhyantaraM kva vA |
kva sthUlaM kva ca vA
sUkshmaM svamahimni sthitasya mE || 19 : 6 || 282 ||
‘For me who is established in
my Self glory (sva-mahimni), what is far (dUra) or near (samIpa), what is
exterior (bAhya) or interior (abhyantaram), what is gross (sthUla) or subtle
(sUkshma)?’
(Janaka says) – ‘I have come
inside myself; I have come home; I am established in my core (kEndra). Now,
there is nothing far or near. Far means ‘(an)other’. I am established in
myself, and realise that I am seated in everything; having established in
myself, I realise that I have become everything. Now nothing is far or near,
because there no (an)other. The state of uniqueness (ananya-bhAva) has arisen.
‘I’ only Exist.’
kva mRtyurjIvitaM vA kva
lOkAH kvAsya kva laukikam |
kva layaH kva samAdhirvA
svamahimni sthitasya mE || 19 : 7 || 283 ||
‘For me who is established in
my Self glory (sva-mahimni), where is death (mRtyu) or life (jIvitam), where is
(are) World(s) (lOkAH) or worldliness (laukikam), where is lapse (laya) or
total absorption (samAdhi)?’
(Janaka says) – ‘having
become established in myself, nowhere can I get lapsed (laya) and nowhere to
become totally absorbed (samAdhi). As there no one else, there is nothing
(nowhere) to get lapsed, and nothing (nowhere) to become absorbed (samAdhistha)
into; neither there is this World nor other World (para-lOka). All these
dualities (dichotomies) are gone; all such divisions (vibhAjan) are gone.
Divisions are there because of death. Now, there is not even life, and there is
no death also.’
(Translator’s note – In the
book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, the explanation of ‘laya’
has been given as under – ‘laya is the lapse of mind into sleep, without
resting on the Absolute. It is one of the four obstacles to samAdhi; the other
three being vikshEpa (distraction), kashAya (torpidity), and rasAsvAda
(enjoyment of savikalpa samAdhi.)
This is the final Sutra -
alaM trivargakathayA yOgasya
kathayApyalam |
alaM vijnAnakathayA
viSrAntasya mamAtmani || 19 : 8 || 284 ||
‘For me who is relaxing
(viSrAntasya) in my Self, where is the need (alam) for three ends of life
(trivarga) – duty (dharma), (acquisition of) wealth (artha) and desires (kAma);
where is the need for Yoga or even wisdom (vijnAna)?’
The word ‘alam’ means ‘the matter
ends’, ‘it is finished’; when total relaxation has been attained, ‘it is the
end’, ‘it is final – ultimate’. (Janaka says) – ‘since I am relaxing in my
Self, I have no taste for talks of dharma or wealth or desires.’ If someone
relishes talks of desires, it means that his body is eager (Atur) for bodily
enjoyments. If someone relishes talks of (acquisition of) wealth, it means that
his mind is desirous of wealth. If someone relishes religious (dharma) talks,
it means that his mind – vitality (prANa) – aspires for liberation (mOksha), aspires
for attainment of paramAtmA; it means that he is inquisitive (jijnAsu).
Janaka says – ‘I have
attained that which you talked of; I heard your call (pukAr); you challenged
me, and I got awakened.’ alam trivarga-kathayA - now, all talks of three ends
of life – dharma, artha, kAma (duties, wealth, desires) are over. alam vijnAna
kathayA viSrAntasya mamAtmani – now, even talks about Yoga and wisdom are
futile. Wisdom (vijnAna) means external Yoga, and Yoga means inner wisdom. Now,
there is no difference as external and internal; therefore, all these are
futile. Now, words (Sabda) have no use – the purpose of words (language) has
come to end. If a thorn pricks the foot, it is removed by (using) another
thorn; and then, both thorns are discarded. Janaka says – ‘through many births,
a lot of vocabulary-thorns have got stuck in me; by the grace of words of a
great preceptor like you, all those thorns have been removed. Now, there is no
need for even your words; the matter is over; the end (of the road) has been
reached.
Poem of Acharya –
वह मौजे —हवादिस
का थपेड़ा न रहा
कश्ती वह हुई गर्क
तो बेड़ा न रहा
सारे झगड़े थे जिंदगानी
के ‘
अनीस’
जब हम न रहे तो कुछ
बखेड़ा न रहा
अलम्।
Hari OM Tatsat.
This much for today.
