This
pravachan was delivered on 11 Sep 1976
Pravachan
audio link – Soundcloud –
https://soundcloud.app.goo.gl/BRbBz
Pravachan
Transcript link –
https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव
(Note : 'AG' is used herein as abbreviation for Ashtavakra Gita)
janaka
uvAca |
kathaM
jnAnamavApnOti kathaM muktirbhavishyati |
vairAgyaM
ca kathaM prAptamEtad brUhi mama prabhO || 1 : 1 ||
ashTAvakra
uvAca |
muktimicchasi
cEttAta vishayAn vishavattyaja |
kshamArjavadayAtOshasatyaM
pIyUshavadbhaja || 1 : 2 ||
na
pRthvI na jalaM nAgnirna vAyurdyaurna vA bhavAn |
EshAM
sAkshiNamAtmAnaM cidrUpaM viddhi muktayE || 1 : 3 ||
yadi
dEhaM pRthakkRtya citi viSrAmya tishThasi |
adhunaiva
sukhI SAntO bandhamuktO bhavishyasi || 1 : 4 ||
na
tvaM viprAdikO varNO nASramI nAkshagOcaraH |
asangO(a)si
nirAkArO viSvasAkshI sukhI bhava || 1 : 5 ||
dharmAdharmau
sukhaM duHkhaM mAnasAni na tE vibhO |
na
kartAsi na bhOktAsi mukta EvAsi sarvadA || 1 : 6 ||
जनक उवाच
।
कथं ज्ञानमवाप्नोति
कथं मुक्तिर्भविष्यति ।
वैराग्यं
च कथं प्राप्तमेतद् ब्रूहि मम प्रभो ।। 1 : 1
।।
अष्टावक्र
उवाच ।
मुक्तिमिच्छसि
चेत्तात विषयान् विषवत्त्यज ।
क्षमार्जवदयातोषसत्यं
पीयूषवद्भज ।। 1
: 2 ।।
न पृथ्वी
न जलं नाग्निर्न वायुर्द्यौर्न वा भवान् ।
एषां साक्षिणमात्मानं
चिद्रूपं विद्धि मुक्तये ।। 1 : 3 ।।
यदि देहं
पृथक्कृत्य चिति विश्राम्य तिष्ठसि ।
अधुनैव
सुखी शान्तो बन्धमुक्तो भविष्यसि ।। 1 : 4
।।
न त्वं
विप्रादिको वर्णो नाश्रमी नाक्षगोचरः ।
असङ्गोऽसि
निराकारो विश्वसाक्षी सुखी भव ।। 1 : 5
।।
धर्माधर्मौ
सुखं दुःखं मानसानि न ते विभो ।
न कर्तासि
न भोक्तासि मुक्त एवासि सर्वदा ।। 1 : 6 ।।
We
are embarking upon a unique journey. Human kind has many Sastras, but nothing
like Ashtavakra Gita (AG). Vedas are drab. Upanishads speak in a faint voice.
There is no such glory even in (Bhagavad) Gita, as is in Ashtavakra Samhita. It
is something very unique.
Most
important thing is this - neither the society nor politics or not even any
system has any influence on the utterances of Ashtavakra. There is no other
(work) with such clear statement which is transcendental and beyond time and
age. Probably because of this, Gita of Ashtravakra or Samhita of Ashtavakra had
not much effect (on humanity).
Gita
of Krishna had a lot of effect (on the society). First reason is that
(Krishna's) Gita is harmonising (samanvaya). There not as much worry about
Truth (satya) as there is for harmony. The insistence on harmony is so deep
that even if the Truth (satya) is whittled a little, Krishna is agreeable to
it.
Krishna's
Gita is like a miscellany; therefore, it appeals to all, because something or
other is present for everyone in it. It is difficult to find any such creed
which does not find its voice in Gita. It is difficult to find any person who
cannot find his support in Gita. For all these people, Gita of Ashtavakra will
be very difficult.
Ashtavakra
is not a harmoniser - he is a seeker of Truth (satyavAdi). He spoke of Truth (satya)
as it is - without any sort of preference. He is not bothered about the
listener. It is not his worry whether the listener understands or not. Such a
clear statement of Truth (satya) has neither made before nor could be made ever
later.
Krishna's
Gita is dear to people, because it is easy to derive one's (own) meaning. Gita
of Krishna is poetical. Two plus two can be five or three also. No such game is
possible with Ashtavakra. There, two plus two is only four.
Ashtavakra
(Gita) is a pure mathematical statement. There is no place for poetry in it.
There is not even a little excuse for poetry in it. He has stated as it is. He
has made no compromise. When reading Krishna's Gita, a devotee (bhakt) derives
his meaning, because Krishna talks of bhakti also; karma yogi derives his own
meaning, because Krishna has talked of karma yOga also; jnAni derives his own
meaning, because Krishna has spoken about jnAna also. Krishna says somewhere bhakti
is best of all; somewhere he says jnAna is best of all, and somewhere karma is
best of all.
Krishna's
statement is very political. He was a leader - a skilled leader. It is not
enough to say that he was a skilled leader - he was a devious leader - he was a
diplomat. A lot of things have been kept in mind in his statements. That's why
Gita is liked by all. That's why there are thousands of commentaries on Gita.
No one bothers about Ashtavakra, because in order to agree with Ashtavakra, you
have to leave Yourself behind, unconditionally. You won’t be able to carry Yourself.
Only if You leave Yourself behind, you
will be able to go (with him). You can carry Yourself with Krishna. There is no
need for you to change Yourself with Krishna. You can be in step with Krishna.
Therefore,
people of all creeds have written commentaries on Krishna - Sankara, Ramanuja,
Nimbarka, Vallabha - everyone. Everyone has derived his own meanings. Krishna
made such statements which can have many meanings. That's why I say it is
poetical. You can derive any desired meaning from a poem.
Krishna's
statement are like the cloud formations in rainy season - you can see whatever
you want. Some see the trunk of an elephant, some may see Ganesh if they want.
Some see no such forms – he (Ashtavakra) asks 'what kind of useless talk you
are indulging in? It is only a cloud, what kind of forms you see in them?'
Western
Scientists, in order to test the mind (mental imaging), spill ink on a blotting
paper and ask the person as to what he sees therein. The person looks at it
carefully, and he finds something. There is nothing in it - only blotting paper
and stain of ink on it - thrown indiscriminately, without even thinking; the
ink bottle has just been emptied (on the blotting paper). But the observer
seeks from his mind and superimposes (that image) on it.
You
might have observed that when rain water falls on the wall, lines are drawn;
sometimes it resembles a man, sometimes a horse is seen. Whatever you want to
see, you superimpose (on the lines). In
the darkness of night, a hanging cloth, looks like a ghost or dead body.
Krishna's
Gita is like that - whatever is in your mind, is seen there. Therefore, Sankara
sees jnAna, Ramanuja sees bhakti, Tilak sees karma there - and everyone returns
home with a happy mind, (thinking) that Krishna tells whatever is one's own
belief.
Emerson
has written that, once his neighbour borrowed a book of Plato from him. Plato
existed a thousand years ago, and he is one of the unique thinkers. After some time,
Emerson asked the neighbour to return the book if he had read it; the neighbour
returned the book. Emerson asked him, as to how he felt about the book. He
replied that it was okay. He said that Plato's thoughts are in line with his
own. He also wondered as to how Plato came to know about this thoughts. Plato
existed two thousand years back, and this person suspects that, probably, Plato
stole thoughts from him (neighbour)!
Such
doubts often arise in respect of Krishna also. Therefore, even after a lapse of
a lot of time since Krishna, commentaries are still continuing. Every age finds
its own meaning in it; individuals find their own meanings. Krishna's Gita is
like the blotting paper with ink stain on it. It is a statement of a skilled
Statesman.
You
cannot find any such (different) meanings in AG. Only when you go along after
leaving behind Yourself, AG will become clear.
Ashtavakra
has a very clear message. You cannot add any of your own explanation.
Therefore, people have not written commentary on it. There is no scope for
commentary; there is no scope for turning and twisting; there is no facility
for your mind to insert anything in it. Ashtavakra has made such a statement
that even after passage of ages, no one could add or subtract from it. It is
very difficult to make such a statement. Such a skill with words is very hard.
That is why I say that you are beginning a unique journey.
Statesmen
(politicians) have no interest in Ashtavakra - neither Tilak, nor Gandhi, nor
Vinobha; no one is interested, because you cannot play your (word) game. Tilak
is interested in the country and bhakti - to raise the tide of karma; Krishna's
Gita becomes an aid for it.
Krishna
is ready to lend his shoulder to everyone. Anyone can fire bullet keeping (the
gun) on His (Krishna's) shoulders. It is his shoulders and you can hide behind;
and when you fire bullet from behind Him (Krishna), it becomes very valuable.
Ashtavakra
does not allow anyone to place a hand on his shoulders. Therefore, Gandhi has
no interest, Tilak has no interest, Aravind (Aurobindo) or Vinobha have nothing
to do with him (Ashtavakra), because one cannot impose anything. There is no
scope for statesmanship. Ashtavakra is not Statesman type.
First
thing one should keep in mind - it is such a statement like a very clear sky
(AkAsh) wherein there are no clouds; you won’t be able to see any form therein.
When you leave all forms, you become formless (nirAkAr); if you make relation
with formless (arUp), Ashtavakra can be understood. In order to understand
Ashtavakra you have to get into the depths of meditation (dhyAn); no
explanation will fruitful.
And,
Ashtavakra does not even say anything about meditation (dhyAn) - that you chant
'Ram, Ram'; whatever you 'do' it will not be meditation (dhyAn). Wherever there
is a doer (kartA), how can there be meditation (dhyAn)? Till the time one
'does', there is delusion. Till there is a 'doer', ego (ahaMkAr) is present
there.
Ashtavakra
says : Meditation (dhyAn) is, becoming a witness (sAkshi) – where ‘doer’ is
absent; you simply remain an on-looker – only seer (drashTA). Becoming seer (drashTA)
alone, is ‘seeing’ (darSan); becoming seer (drashTa) alone is meditation
(dhyAn); becoming seer (drashTA) alone is knowledge (jnAna).
Before
we get into the Sutra, it is essential to understand something about
Ashtavakra. Not much is known, because neither he is a societal (sAmAjik)
person; nor he is a politician; therefore there is no mention of him in the
history. Only a few incidents are known – they are also very strange and very
difficult to believe; but if you understand, it will reveal deeper meaning.
First
incident – before the birth of Ashtavakra; nothing is known after that. The
incident pertains to the time when he was in the womb (of his mother). His father
was a great scholar (paNDit). Ashtavakra is in the womb of his mother. Father
recites vEda every day and Ashtavakra listens from the womb. Suddenly, one day,
a voice is heard from the womb – ‘stop it; these are all nonsense; there is no
knowledge (jnAna) in this – they are mere collection of words (Sabda); where is
knowledge in treatises (SAstra)? knowledge is in one’s Self (svayam); where is
any Truth (satya) in words? Truth (satya) is in the Self (svayam).
His
father, naturally, became angry. He is his
(Ashtavakra) father, and also a scholar (paNDit). And a son, yet in the
womb, utter such words! The ego (ahaMkAr) of the father was hurt; and it was
the ego of a scholar (paNDit)! He was a great scholar; a great arguer, he was
well-versed in Sastras (SAstrArthi). In his anger, he cursed him (Ashtravakra)
‘when born, you will be born crooked in eight limbs’. Therefore, his name ‘Eight-Crooked’ (Ashtavakra). He was born
crooked (hunch) in eight places – eight places, like a camel – skewed. His
father deformed his (Ashtavakra) body. There are other stories like that.
It
is said that when Buddha was born – he was born (delivered) in a standing
position. His mother was standing under a tree. Even while his mother was
standing, he (Buddha) was born. Even as he fell on the ground, he walked seven
steps; he stopped at eighth step and pronounced the four Noble Truths (Arya
satya) – that life is misery (dukh). Even though he walked only seven steps on
the ground, (he said) ‘the life is misery’; ‘there is possibility of being
relieved of misery’; ‘misery is the means of Salvation (mukti)’; ‘misery is a
stage of Salvation (mukti) – a stage of Liberation (nirvAN).
It
is said about Lao Tze (Lao Tzu) that he was born old; he was born as eighty
year old; he was in the womb for eighty years. He did not have any desire to do
anything – therefore he did not even have the desire of coming out of the womb.
There were no desires (vAsanA); he did not have even desire to come out into
the World (saMsAra). When he was born, he was grey-haired; he was eighty year
old man. It is said about Zarathustra that when he (Zarathustra) was born, he
laughed very loudly. But Ashtravakra has beat every one of them. All these
incidents pertain to the period of after birth; Ashtavakra gave his statement
even before his birth.
These
stories are important. There, in these stories, the very gist of their glory (sampada);
it is the extract. Buddha taught (upadeSa) about Eight-limbed Path; therefore,
he walked seven steps and stopped at the eighth; it is total eight limbs. The
last stage (avasthA) is samyak samAdhi. In that samAdhi stage alone, the
ultimate Truth (satya) of life is understood. He pronounced the Four Noble
Truths (Arya satya).
Lao
Tzu was born old. For (ordinary) people, it takes eighty years, even then there
is no understanding; even after becoming old, where do you find wise people?
Becoming old and becoming wise are not synonymous words. The hair can become
grey even in sunlight. Lao Tzu says only this much – if one has force (tIvra)
and intensity (tvaratA), whatever can happen in eighty years, can happen just
in a moment. If the mind is impure (malin), what happens even in eighty years?
Zarathustra
laughed even at birth. The religion (dharma) of Zarathustra is a unique
religion which can be called ‘Laughing Religion’. Spirituality (atipArthiv) is
the religion (dharma) of the Earth. Therefore, Parsis do not seem religious
(dhArmik) to people of other religions. (Parsis) dance, sing and are happy. The
religion of Zarathustra is laughing religion; a religion which accepts the
life; nothing is prohibited, nothing to sacrificed (tyAg). Have you ever seen a
Parsi Sadhu – who would be standing naked, who leaves everything and stands in
the Sun, who would become severe ascetic (dhUni ramAkar)? No, in Parsi
religion, there is no scope for torturing – or causing trouble – to the life.
This is the message of Zarathustra – when the Supreme (paramAtma) can be
attained laughingly, why should do so weeping? If you can reach that temple,
dancing, why should you sow thorns? If one can go with flowers, why this talk
of misery (dukhvAd)? Therefore, everything is okay and that’s why Zarathustra
laughed as soon as he was born.
Please
do not search for these stories in the history – that it is and it is not like
this. But, there is a deeper meaning in these stories.
You
have a seed; when you see the seed, you do not get any information about the
flower that is going to come out. What can this (seed) become – you do not get
even an inkling of it. That it will become lotus (plant), it will flower, it
will remain in water and yet be untouched by water, it will dance in the rays
of Sun, it will be envy of even the Sun in its beauty, softness,
never-before-seen majesty and dainty, its fragrance will spread in the sky – it
cannot be known by seeing the seed. You cannot even imagine such things by
seeing the seed, you cannot even guess. But, it happens one day.
Therefore,
we can think in two ways – either we strongly hold on to the seed and say that
what is not seen in the seed, cannot happen in the flower; it is a delusion; it
is a deceit; it is a lie. For those whom we call as ‘intent on argument’
(tarknishTh), who are doubters, this (holding on to seed) is the basis. They
say that what is not seen in the seed, is not possible in the flower; they will
say it is delusional. Therefore, doubters are not able to regard Buddha; they
do not recognise Mahavir; they do not accept Jesus; they say we know (jAnA)
them.
Jesus
came (back) to his village, and was very surprised; the villagers did not even
bother. Jesus states – ‘a prophet is not worshipped in his (own) village’. What
could be the reason? Why a prophet is not worshipped in his village? Villagers
have seen him (the prophet) from his childhood; he was the son of a carpenter;
they have seen him carrying logs; they have seen him sawing; they have seen him
cutting wood; they have seen him sweating profusely; they have seen him
playing, fighting in the streets. The village folk know him from his childhood
– like a seed. Today, all of a sudden, how has he become the son of the Father
(paramAtma)? No, one who has seen the
seed, cannot regard the flower. He (villager) says that it is a deceit, it is
dishonesty; this person is a hypocrite (pAkhaNDi).
Buddha
returned to his home (after enlightenment); what is visible to the whole world
is not visible to his father. The whole world is experiencing a light
(prakAsh); news is reaching far and wide; people of distant lands have started
coming (to see him). But when Buddha returned to his home after twelve years,
his father told – ‘I can still forgive you, even though what you did was wrong,
you have tortured us; you have committed a crime; but, I have the heart of a
father; I shall forgive you; the door is open for you; but shed the bowl of
alms (bhikshA); remove this garb of a beggar (bhikshu); these things will not
work; you have come back; this kingdom is yours; I have become old; who will
look after it (kingdom)? enough of your childishness; and stop all these
games’.
Buddha
said – ‘kindly look at me; the one who went away has not come back; someone
else has come back; the one who was born in your house, has not come back;
someone else has come back; the seed has come back as flower; look at me
carefully’. His father said – ‘are you teaching me? I know you from the day you
were born; you can deceive somebody else; you explain it to some others and
delude them; you cannot delude me; I am saying again; I know you very well; do
not try to teach me; I am ready to forgive’.
Buddha
said – ‘You, and know me! I do not even know my self (svayam) – only now the
rays have fallen (on me) and I know my self now; pardon me, but I have to say
this that the one whom you saw, is not the same person; I am not the person
whom you have so far known; you have seen (me) from outside only; have you ever
seen inside (me)? I was born of you, but you have not made (nirmit) me; I came
from you, like a traveller comes by a road; what is the relationship between
traveller and the road? If tomorrow the road tells me that I know you, you have
gone through me! You are saying like that; I was before you also; my journey is
going on through many lives; I passed through you, for sure; so also I have
passed through others also; others were also my fathers; others also were my
mothers; but it is totally different to be mine (my father).
It
is very difficult, most difficult; if one sees the seed, to believe in the
flower. One is the method of unbeliever (aSraddAlu), one given to argument
(tarkvAdi), and a doubter; they say that we recognise the seed, therefore it
cannot become flower; we know the slush; how can lotus come from the slush? it
is all wrong; it is a dream; it may be delusion; you have fallen in some of web
of make-believe; someone might have deceived you; there may be some magic –
this is one path.
Another
path is that of believer (SraddhAlu) – a Lover (prEmi), a devotee, a heart
filled with empathy – it sees the flower, and goes on journey backwards to the
seed; he says - when the flower has such a fragrance, when its radiance is so
pronounced, when its glory so great, when you see such a virginity (kuMArApan),
surely these must have been existing in the seed, because how is it possible
that whatever is (seen) in the flower, did not exist in the seed?
It is not that all these things (mentioned
above) happened (with AG). Those who have seen the flower (called) Ashtavakra,
(would have) thought that whatever is happening today, would have happened in
the past also, only that they were hidden, covered, behind a screen; whatever
is there today, it is in the end (ant) also, it would have been in the
beginning also; whatever is seen at the time of death, would have been present
at the time of birth also; otherwise, how it would have born?
Therefore,
one method is to look behind the flower, and another is to see ahead of seed.
If one sees carefully, both these (paths) are, in essence, same; the
fundamentals are same; but what a difference like Earth and sky! Those who go
by seed, also say that whatever is not there in the seed, how can it be in the
flower; it is their argument; those who go by flower also say the same –
whatever is in the flower, must have been in the seed too; the argument of both
is same, but their perspective is different; that is the problem.
Somebody asked me – many would have studied
along with you, in the school, in the college; but they are not seen (in the
audience?). How can they be seen? They have lot of problems; they do not have
trust; it is very difficult for them.
Only
yesterday, someone from Raipur sent a newspaper to me; Shri Harishankar Parsai
has written against me; he knows me from college days; he is foremost writer of
comedy; I have a lot of regard for his works; in the writing, he writes that
something is wrong with the environment (havA) of Jabalpur; here, only
dishonest and shrewd are born – like Rajnish, Mahesh Yogi, Mundra; he has
counted three names. I am thankful to him, at least he has counted me as number
one; at least this much he remembers me; he has not discarded (visAr) me nor
forgotten altogether. But the problem is natural – it is straight and clear. I
can understand his opinion; it is impossible to see the seed and believe in the
flower. Again, those who see the flower, it is difficult for them to believe
the seed. Therefore, the life-stories of great people are written in two
methods – those who are against them, they have started their journey from the
childhood; those who are with them, start their journey from the present and go
back towards the childhood. Both are correct in one respect. Those who start
the journey from childhood and go towards the end, they are deprived – it is
suicidal for them to be correct; those who begin the journey from the end and
go back, they are fortunate, because a lot of things are obtained by them
without difficulty, which are not available to the arguers.
Now,
not only I seem wrong, because of me, even the environment (havA) of Jabalpur
seems to be wrong. Something should be wrong (bhUl) with climate (havA pAnI).
However, I would like to say to him that Jabalpur has no right in regard to me,
for deciding whether climate (havA pAnI) is good or bad. I did not have much
contact with Jabalpur; I was there for some time. Mahesh Yogi also was for some
time there; he also has no contact (there). Contact, for both of us, is with
some other place. People of those places
are so asleep that they do not have any news (of us) now. Mine and Mahesh
Yogi’s birth took place nearby; both were born around the village of
Gadardwada; he was born at Chichlee, and I was born at Kuchwada. If the climate
(havA pAnI) is wrong, it must be there; sadness for this should be with
Gadarwada – might be (in future) some time – or happiness. Jabalpur should not
come in between. But, how the mind constructs arguments!
Now,
when one looks at the story of Ashtavakra, he would say ‘it is all wrong,
impossible’, even at the outset. This will be known only to the writer of story
whether a baby can speak from the womb. He (story writer) just says that ‘what
became pronounced in the end, would have been present in the womb also’. The
voice that flowered at the end, should have been present at the stage of womb
also; otherwise, how it flowered, wherefrom it came? Nothing comes from nowhere
(SUnya). There is reason behind every seed; we are not able to see, but it was
present. All these stories give these clues.
In
regard to Ashtavakra, another incident is known - when he was 12 years old. (In
all) only two incidents are known; third is his (Ashtavakra) Gita – some say
‘Ashtavakra saMhitA. When he was 12 years old, a big assembly was called by
(King) Janaka for discourse (or debate) on religious texts (SAstrArth). Janaka
was the Emperor and he invited all the scholars (paNDit) of the country. He
placed a thousand cows at the palace door, and he decorated their horns with
gold and diamonds, and announced that ‘whoever is the winner (of debate), he
can drive away these cows’.
A
great debate (vivAd) took place. Father of Ashtavakra also went for the debate.
By evening, his father was losing; he had won against everyone else, but he was
losing against one scholar named Vandin. Hearing this, Ashtavakra also reached
the palace. The assembly was decorated, the debate was at the final stage; time
to decide (the outcome) was approaching. It was clear that his father had
almost lost it; it was very close.
Ashtavakra
went inside the assembly; the scholars saw him – great scholars had assembled
there. Seeing his (Ashtavakra) crooked limbs, they all laughed, because his
(Ashtavakra) gait was also very amusing; the whole assembly started laughing.
Ashtavakra also laughed loudly. Janaka asked, ‘Son, I can understand why others
are laughing, but why you also are laughing’? Ashtavakra said, ‘I laughed
because, in this assembly of cobblers (camAr), Truth (satya) is being decided
(nirNaya)’. He (Ashtavakra) must have been a unique person. ‘These are cobblers?
What are you saying - cobblers? What do you mean?’ – the Emperor asked angrily.
He (Ashtavakra) said – ‘It is simple; they see only the hide; I am not visible
(to them). It is difficult to find a more simple (sIdhA sAdA) person than me;
that is not at all visible to them; they see only bent and crooked body; these
are cobblers; they are discerners of hide only. O King! If the temple is
crooked, does the space (AkAsh) (inside the temple) also become crooked? If the
pot is broken, does the space also break? The space is unblemished (nirvikAr).
My body is bent and crooked, but I am not. Look at the One who resides inside;
you cannot find anything simpler (sIdhA sAdA)’.
This
was a most astounding pronouncement, and (the assembly) would have become quiet.
Janaka was impressed, he was shocked. Surely, what an assembly of cobblers have
I called! He was filled with regret, it was a sin that I also laughed. He could
not say anything on that day; but next day, the Emperor went for stroll (on
horse) in the morning; on the way Ashtavakra was seen. He got down from horse
and fell down at his (Ashtavakra) feet. The previous day, in front of all, he
could not gather courage; only the previous day, he asked ‘Son, why do you
laugh’? A boy of 12 years, he measured his age (then); but today he did not
measure age. Today, he got down from horse, and fell down at his feet –
prostrated (sAshThAng daNDa); and said ‘please come to the palace, please
satisfy my curiosity (jijnAsA), O Lord, please come to my home; I have
understood; I could not sleep the whole night; You were right – how can those
who see only the body, have deep understanding? We were discussing the Self
(Atma) and yet, having delight (ras), dislike (viras), hatred (ghRNA) and
attraction (Akarshan) to body only; we are seeing the dead (martya) and yet
discussing the nectar (amRt); it is my great fortune, that you came and
astounded me; you broke my slumber; now, please come’.
He
(the Emperor) had made great decoration in the palace. He seated the 12 year
old Ashtavakra in the golden throne, and made enquiry (jijnAsA). The 1st
sUtra is the enquiry of Janaka; Janaka asked and Ashtavakra explained.
Nothing
more is known about Ashtavakra – there is no need to know more; it is enough,
this is much; diamonds are not too many – only boulders and stones are very
many. One (incident) is before the birth – voice from the womb, pronouncing –
‘what kind of madness you are indulging in? You are entangled in the treatises
(SAstra), entangled in words; wake up; this is not knowledge; these all are
borrowed; these are just a web (woven) by intellect, and not direct experience
(anubhav); there is not even a little essence; how long will you delude
(bharmAnA) yourself’? The second incident : the laughter of scholars (at
Ashtavakra) in the palace; Ashtavakra telling them that there are two
perspectives (dRshTi) to see life – one is the perspective of Self (Atma) and
the other, the perspective of hide (body) (carma); cobbler sees the skin (body)
(camDi) and the one who is realised (prajnAvAn) see the Self (Atma).
Have
you noticed? Cobbler does not look at your face, he sees the chappal; he sees
only the chappal. Actually, the cobbler, seeing the chappal, recognises
everything about you – your financial position, whether you are successful or a
failure, how your fortune is; everything is seen (likhA) in the chappal. The
folds of your chappal – its condition tell all these; your life story (Atma
kathA) is written therein – cobbler can read it; the polish, whether it is
fresh, new or in worn out condition – cobbler meets you happily; chappal is the
proof of your Self. Tailor sees your clothes; seeing your coat cloth, he
understands about your condition. Everyone has his perspective tied to himself.
Only a realised person (AtmavAn) sees the Self (Atma); he does not have any
perspective; he has True Sight (darSan).
Another
small incident which does not pertain to Ashtavakra; it pertains to the lives
of Ramakrishna and Vivekananda, but there is a connection with Ashtravakra.
Then we will enter into the Sutras.
Vivekananda
came to Ramakrishna; then his name was ‘Narendranath’; Ramakrishna called him
Vivekananda later on. When he came, he (Vivekananda) was very argumentative, he
was non-believer (nAstik), a debater; he wanted proof for everything. There are
somethings for which there is no proof – it is inescapable. There is no proof
for Supreme God (paramAtmA); He (or It) ‘is’, but there is no proof; there is
no proof for Love; It ‘is’, but there is no proof; there is no proof for beauty
(saundarya); it ‘is’, there is no proof.
If
I say, ‘look at this Casuarina (khajurinA) tree (used as fire-wood); how
beautiful it is’; and if you say ‘I don’t see any beauty in it; it is just like
any other tree; prove it’; it will become difficult (to prove). How do you
prove? In order to see beauty, one should be able to discern beauty; there is
no means (of proof); you require eyes, there is no other means. They say –
Majnu said that if you want to see Laila, you must have the eyes of Majnu; he
said it right; there is no other means to see Laila. The king of that country,
called Majnu and said, ‘you are mad; I know your Laila; she is an ordinary
girl, dark and very dark (kAlI kalUTi), nothing special about her; I feel pity
for you; here are twelve girls of the palace; these are the most beautiful
women of this country; select any one of them; looking at you (Majnu) weeping,
my breath (prAN) also weeps’. He (Majnu) looked at them and said – ‘there is no
Laila here; leave alone competing with Laila, they are not even worthy of the
dust of her feet. The Emperor said ‘Majnu you are mad’. Majnu said – ‘it is
possible; but I shall say one thing – if you want to see Laila, then you should
have the eyes of Majnu’. Majnu said it right.
In
order to see the beauty of trees, one should have eyes of artist – there is no
other proof; In order to identify the Love of anyone, one must have the heart
of a Lover – there is no other proof. And, Supreme Lord (paramAtmA) is the
collective name of all the beauty (saundarya), all the Love (prEm) and all the
Truth (satya) of the Universe (jagat). For (discerning) that, one must have
such an unblemished (nirvikAr) citta (mind), such an attitude (bhAv) of witness
(sAkshi), where all the words (Sabda) are left behind; no thoughts are left
over; no waves (tarang) arise; there should be no dust (dhUl) in the mirror of
mind (man) and intellect (citta) must be pure; where is the proof?
Vivekananda
asked Ramakrishna – give me proof for the Supreme Lord (paramAtmA).
Ramakrishna
saw Vivekananda; there is a tremendous potential in the youth; a great is going
to be his future journey; a lot is lying inside him – a huge treasue; he
(Vivekananda) is unaware of it. Ramakrishna peeked into this youth’s past; he
was bringing a great asset – asset of merit (puNya) (into this life); all these
(merits) should not be suppressed by arguments. Ramakrishna must have been
troubled much and his heart will filled with mercy (karuNA). He said – ‘we will
think about proof etc. later; I am getting old; I am having trouble in reading;
You are young, your eyes are sharp; read this book – that was Ashtavakra Gita.
Read it to me’.
It
is said that Vivekananda did not see any problem; (he thought) that this person
is not asking for anything great. He read just two, three sUtras; and he felt
trepidation and his hair stood on end. He said – ‘I am not able to read’.
Ramakrishna said – ‘what is the harm; how the book will affect you; you are
young now; your eyes are fresh; I am old; I have difficulty in reading; I want
to read this book; read it out to me’.
It
is said that Vivekananda, while reading the book, got immersed in it.
Ramakrishna saw a great potential in this person, like a bodhisattva, whose
becoming Buddha some time is predestined; if not today, tomorrow – no matter
how much he wanders – to whom Buddhahood (buddhatva) comes on its own. Why did
Ramakrishna ask AG to be read out to him? Because there is no clearer statement
than (what is contained in) this. If these words reach your inside, they will
start awakening your sleeping Self (Atma). These words will undulate you; these
words will make you rejoice; they will shake you to the core; a revolution can
happen with these words.
I
did not choose AG just like that; I did not choose it quickly too; I chose it
after a long period – after due contemplation. Days were, when I talked on
Krishna’s Gita; because there was a lot of crowd. Now there is very little
crowd; AG has no meaning for a crowd. I got rid of the crowd after a lot of
effort; now there are a few – Vivekanandas here; now I shall be talking to
them, in whom there is a lot of potential; I have to make effort with these
few, with whom there is a possibility of good result; now I have to polish
(cut) the diamonds; I am not going to waste the chisel on rocks and boulders;
that is why I have chosen AG; you are ready – therefore, I chose it.
First
Sutra :
janaka
uvAca –
kathaM
jnAnaM avApnOti, kathaM muktir-bhavishyati |
vairAgya
ca kathaM prAptaM – Etad-brUhi mama prabhO || 1 ||
Janaka
said, ‘O Lord, how a man gets knowledge (jnAn); and how salvation (mukti) is
attained; how non-attachment (vairAgya) is achieved? Please tell me these –
(Etad-brUhi mama prabhO); please explain these to me.
Emperor
Janaka addressing a 12 year old boy ‘O Lord (prabhu), please explain to me
(Etad-brUhi mama prabhO); please explain to this person of little understanding
(nAsamajh); please awaken this ignorant (ajnAni); he asked three questions –
kathaM jnAnaM – how to get knowledge?
Ordinarily,
we think – is this something to be asked; books are full these; Janaka also
knew. Whatever is filled in the books is not jnAna; that is only dust of jnAna,
it is the ash. When the flame of jnAna burns, ash is left behind. The ash keeps
on accumulating; they become treatises (SAstras) – vEda is ash – it was a
burning fire long back; the Rishis kindled them in their Self (Atma); only ash
is left (now); the ash is collected and organised, and nicely arranged. Like,
when man dies, we collect the ashes, and call them ‘flowers’ (phUl). People are
indeed very interesting! What we do not call ‘flower’ when alive, we collect
his bones etc. and call them ‘flowers’; then we preserve them in a box. Whom we
did not respect as ‘flower’, when he was alive, whom we never saw like a
flower, we call his bones, the ashes thereof as ‘flower’ – man is indeed mad
(pAgal).
Likewise,
when there is a Buddha alive, you do not listen to him; when some Mahavir
passes by, amidst you, then you become angry, because that person is shattering
your dream; he is interrupting your sleep; ‘is it some time to wake up? Just
now, I started dreaming; just now I started winning in the life; just now, I
started betting right; the arrow is about to hit the target – and this ‘great
man’ (sajjan) has come; he says ‘all are useless’. Just now, I won the
election, the route for reaching the post (pad) has just opened – and then this
great man comes; he says ‘all these are dream, there is no essence in it, death
will come and snatch everything’; forget it, when death comes, we will see; do
not raise such topics in the meanwhile’. But, when Mahavir dies, Buddha dies,
then we collect their ash (teachings); then make ‘dhammapad’ (Buddha’s
pronouncements); we make Vedas; then we worship them with flowers.
Janaka
also knew that treatises (SAstras) are filled with information. But, he asked
‘kathaM jnAnaM’ – how jnAna is attained? Because, no matter how much you learn,
real knowledge (jnAna) is not attained; you can keep on learning, keep on
learning, recite (kaNThasth) treatises (Sastras), become a parrot (repeating
it), even if you recollect each and every sUtra – even if vEdas are imprinted
in memory (smRti) – even then, real knowledge (jnAna) is not attained.
kathaM
jnAnaM? How Real knowledge (jnAnaM) is attained? How is jnAna? kathaM mukti –
how is mukti attained? Because, what you call ‘jnAna’, instead creates bondage
(bAndh lEtA), does it release (mukt) you? jnAna is that which releases (mukt)
you. Jesus said, ‘Truth (satya) is that which releases (mukt) you’; Truth is
that which releases (mukt) you; this is the touch-stone (kasauTi) of jnAna.
Scholars (paNDit) do not seem ‘released’ (mukt), they seem bound (bandhA); he
talks of release (mukti), but he (himself) is not seen released; he seems to be
in a thousand bondages (bandhan). Have you ever noticed – your so called saints
(sant) seem to be more bound than you; even if you are free (mukt) a little,
your saints (sant) are more bound than you; they are conservative (lakIr ke
phakIr); they cannot get up (uTh saktE) freely (svatantra), they cannot sit
down freely, they cannot live freely.
Some
time ago, I got news about Jain women monks (sAdhvi) that they wanted to meet
me, but the devotees (SrAvak) would not allow them. This is also a matter a great
amusement. Monk (sAdhu) means one who has relieved himself of cares of the
society (samAj); one who has proceeded on a journey to forest; who says ‘I do
not need either your respect or regard’; but monks – both male and female
(sAdhu – sAdhvI) say ‘devotees (SrAvak) do not permit us to come’; they say ‘do
not go there even by mistake (bhUl kar); if you go there, this door will be
closed’; is it in keeping with the conduct of a monk (sAdhu)? this is
dependence (para-tantra); this is slavery; this is a wrong; it is as if,
instead of a monk (sAdhu) reforming a devotee (SrAvak), the devotees are
reforming the monks. One of my friend told me that one female monk (sAdhvi)
reads my books, but by stealth; she listens to the tape, but by stealth; if
someone even mentions my name, even by mistake, she behaves as if she has never
heard my name.’ Is this salvation (mukti)?
Janaka
asked ‘How is salvation (mukti)? what is salvation; please impart (saMjAyE) that
knowledge, which results in salvation’.
Of
all the aspirations or man, independence (svatantratA) is the most important
one; one can attain everything, but if one is under slavery, it pinches; even
if one gets everything, but not independence, then nothing has been attained;
man wants open space; there should be no limit; it (independence) is the most
intimate and strong aspiration of man, where there are no limits or
difficulties; you may say this as the aspiration of being Paramatma or the
aspiration to attain salvation (mOksha).
We
have chosen a correct word ‘mOksha’; in all the World’s languages, there is no
such lovely word; heaven (svarg), phirdaus (Sufi word for ‘heaven) – there are
words like these, but no such word as mOksha; the very sound (sangIt) of mOksha
is very unique; it’s meaning is simply – that great independence wherein there
are no difficulties; independence is so pure that it has no limitations.
Janaka
asked ‘how is salvation (mukti) and how is non-attachment (vairAgya)? O Lord,
please explain these to me’. Ashtavakra must have looked at Janaka intently,
because that is the first job of a teacher (guru) to look at the one enquires
(jijnAsA) intently; that enquiry springs (srOt) from where?’ why the enquirer
asked the question? The answer can be meaningful (sArthak) only when it is
understood as to why the enquiry has been made – that should be clear.
Remember, the man who has true knowledge (sad-jnAn), the true teacher
(sad-guru) does not answer your query – he answers you; he (guru) is less
worried as to what you are asking, rather why you asked; what is the urge (jAl)
that lies hidden in the inner-consciousness (antar-cEtana); what is the true
desire that is hidden in the garb of question.
There
are four kinds of people in the world – one who knows (jnAni), the aspirant of
knowledge (mumukshu), the ignorant (ajnAni) and the fool (mUD); there are four
kinds of enquiries (jijnAsA) – the enquiry of one who knows (jnAni) is silence
(niS-Sabda); it should be told that the enquiry of one who knows (jnAni) is not
an enquiry at all – after knowing, there is nothing left (to know), he has
‘reached’, his mind is pure, become quiet (SAnt) and has returned home – for
taking rest. This does not mean that jnAni is not ready to learn; jnAni becomes
simple (saral) like a child – always ready to learn. The more your learn, the more
your readiness to learn; the more simple and guileless you become, the more you
open up yourself for learning; if wind comes, it finds your door open; if the
Sun comes, it does not have knock at your door; if the Supreme Lord (paramAtma)
comes, he finds you ready.
One
who knows (jnAni) does not accumulate (saMgRhIt) knowledge; one who knows
(jnAni) increases his capacity (of knowledge); you must understand this
correctly, because, this will help you later on; one who knows (jnAni) simply
means ‘one who is totally open to leaning; who does not take sides (pakshpAt);
he does not have any screen against learning; he does not have any
pre-determined plan or arrangement for leaning; jnAni means ‘one who is a
meditator (dhyAni) who meditation (dhyAn) is absolute (pUrNa).
Therefore,
Ashtavakra would have peeped at Janaka carefully : this person is not a jnAni;
he is not given to meditation (dhyAn), otherwise his enquiry would have been
(in) silence (maun), wherein there are no words (Sabd).
There
is a mention in the life of Buddha – one wandering sage (phakIr) came to meet
him – a holy man came to meet him – a wandering sannyAsi (parivrAjak) named Ghumakkad.
He came and asked Buddha – ‘I have nothing worth asking; I have no skill to put
it in words whatever I want to ask; You know it very well; please understand
and please tell whatever is my worth (yOgya). This is the enquiry of one who
knows (jnAni). Buddha was sitting quietly; he did not utter anything; after an
hour (or so), it looked as if something happened; that man was sitting quietly
and looking at Buddha; his eyes were filled with tears; he bowed at his
(Buddha) feet; saluted him and said – ‘Thank you – I am very fortunate; You
gave me whatever I came to attain from you; he got up and left; his face was shining;
he was dancing.
The
disciples near Buddha were astonished; Anand (a disciple) asked – ‘O My Lord,
it is a riddle; earlier that man said that he did not know how to ask – he did
not have words for it; it was also not known as to what he wanted to ask; he
said that you knew everything; see me and tell me what is necessary for me.
Firstly, the man was a riddle; is this any method of asking? when you do not
know what to ask, then why ask at all? it is very nice; and it did not end
there; you were sitting quietly; we have never seen you in such a silence
(maun); if anyone asks, you respond; sometimes, even if someone does not ask,
still you respond – that is your grace (karuNA) always flowing; what happened
all of a sudden, that you were very quiet and closed your eyes? And then what
happened that the man became transformed (rUpAntarit); we saw him changing; we
watched him being absorbed (dUbtE) in some other ‘colour’ (rang); we saw a kind
of inebriation (masti); he went away dancing, filled with tears, emotional and
delighted; he bent at your feet; his fragrance touched us; what is this that
happened? you did not tell anything, and how he heard? We are here with you for
so long; we are here for years; is your grace upon us anything less? Why don’t
we get this Prasad (holy offering)?
But,
bear in mind, you get only what you can take (grasp).
Buddha
talked to Anand about horses, because Anand was a kshatriya; he was a cousin of
Buddha, and he was very fond of horses; he was a horse rider – a famous horse
rider – he was a champion. Buddha said – ‘Listen, Anand; horses are four types
– one which does not respond even if you crack the whip, worst kind of horse,
the more you whip it, the more it become intransigent, they are totally
unrelenting; if you whip, they become more adamantine, as if it is testing you
as to who will win; the second type of horses are those which move if you crack
the whip; if you do not whip, it will not move, better than the first one; then
there is third type, you just make whipcrack (sound of cracking whip), no need
to whip, just make a sound of whipping, only sound is enough, and the horse is
ready, it is better than the other; Again, Anand, you must have known that
there are some horses who start moving (running) only by seeing the shadow of
whip, you do not have to make sound even – this (referring to the holy man) was
such a horse; only shadow is enough’.
Ashtavakra
would have seen him (Janaka) carefully –
When
you come to me to ask something, your question is not that important as you
are. Sometimes, you also would have known this, that you get response for what
you did not even ask; sometimes, you might feel that the question has been
avoided, he (referring to himself) would have escaped (answering), instead,
gave some other answer. But, your inner urge is always more important; what you
ask is not that important, because you yourself might not know as to what you
ask, and why you ask; response is given only to what is essential for you – it
does not depend on what you ask.
Ashtavakra
would have observed (Janaka) whether he is one who knows (jnAni), or he is
ignorant (ajnAnI) – no, he is not ignorant, because ignorant is more rigid –
full of rigidity. ajnAni does not know how to bend; but this person (Janaka)
bent down before me – a boy of just 12 years, he indeed prostrated; this is
impossible for an ajnAni; ajnAni thinks ‘I know and who would make me
understand?’ Even if ajnAni asks, it is only to prove you wrong, because he
always thinks ‘only I know’; let us see whether this person knows or not; ajnAni
asks (question) for examining you; no, his (Janaka) eyes are very clear
(nirmal); to me, who is just a twelve year old boy – a stranger and unknown,
he, even though being an Emperor, addressed ‘O Lord, please explain this to me,
please make me understand’; he is very humble; he is not ajnAni; is he a fool?
if so, he would not have asked me at all’; fools do not know that there is any
problem in life.
A
fool and a Knower (buddha-purush) are similar; Knower has no problem; for
fools, problems have not yet arisen; Knower has gone beyond problems; fool is
now out of (the range of) problems; a fool is so unconscious that he has no
questions like ‘how knowledge is attained’; will a fool ask ‘how salvation
(mukti) is attained? how is non-attachment?’ – impossible. Even if a fool asks,
he asks - ‘how to attain success in attachment (rAga)’; even if a fool asks, he
asks – ‘how to live for a long time in the life (saMsAra)?’ Salvation (mukti)?
No. Fool asks as to how he can get attached to gold; how to have precious
stones. Fool asks such questions; fool does not recognise that there could be (other)
knowledge (jnAna); he is not ready to concede such a possibility; he says –
‘what knowledge?’ Fool lives like an animal.
No,
this Janaka is not even a fool – he is a seeker (mumukshu).
One
should understand the word ‘seeker’ (mumukshu). A desire for salvation (mOksha)
is ‘mumukshA’. Now, he has not reached near salvation (mOksha), he is not a
knower (jnAni); he is not standing in the opposite direction (showing back); he
is not having any assumptions about salvation (mOksha); he is neither ajnAni –
he is a ‘seeker’. The meaning of seeker (mumukshu) is – one whose enquiry
(jijnAsA) is simple, which has not become impure (apavitra) by foolishness;
neither deformed due to ignorance-laden assumptions; his enquiry is pure; he is
asking with a pure mind.
Ashtavakra
said ‘My dear, if you yearn for mukti, leave aside enjoyments (vishaya) as a
poison, and drink forbearance (kshamA), rectitude (Arjava), compassion (dayA)
and happiness (saMtOsh) like a nectar’.
muktim-icchasi
cEt-tAta vishayAn vishavat-tyaja
The word
‘vishaya’ is very valuable – it comes from the word ‘visha’ (poison). visha
means ‘eating (drinking) which man would die’. vishaya means ‘eating (drinking)
which we die again and again; again and again enjoyment; again and again food;
again and again ambition, hatred, anger, irritation – eating (drinking) which
again and again, we die; again and again we die because of these causes; till
now, where did we find life (jIvan) in life – we learnt only death; till now,
where is the light of life in our lives? we have found only smoke of death;
from birth, till death, we keep dying slowly, where did we live? we die daily; what
we call ‘life’, that is a constant process of death only; now, we do not know
about life; therefore how can we live? this body is decaying every day; this
strength is being lost every day; these enjoyments and objects of enjoyments
(vishaya) are daily sucking us; old age is digesting us; these objects of
enjoyments (vishaya) and desires are like holes; through these (holes) our
energy and Self (AtmA) is daily flowing away; finally the pot becomes empty; we
call that ‘death’.
Have you
seen – if you lower (with a rope) a pot with holes into the well, till the time
the pot is under water, the pot seems full; lift the pot, and the water starts
draining and become empty; there is a huge noise – you call that life? water
spouts out – do you call it life? and as you draw the pot closer, it becomes
totally empty; all that you get is an empty pot – not a drop of water; our life
is like that.
When the
child is born, it seem that it is full (of life); immediately after birth, it
(life) starts draining; the first day of birth is (actually) the first day of death;
it (life) starts draining; one day of death, two days of death; what you call
‘birth day’, it would be more truthful if you call it ‘death day’; you die for
one year and you say ‘birth day’ has come; you died for fifty years, and you
say ‘lived for fifty years – let us celebrate golden jubilee’; you have
actually died for fifty years; death is approaching and the life is moving
away; the pot is getting empty; on what basis would you consider life - from
the point of view what is going away or what is approaching? what kind of wrong
maths is this? we are dying daily; the death is approaching us.
Ashtavakra
says ‘objects of enjoyments (vishaya) are like poison, because by consuming
which again and again, we only die; we did not get life from them. If you
desire salvation (mukti), O Dear (tAta), then leave objects of enjoyments as if
it is poison, and consume forbearance (kshamA), rectitude (Arjava), compassion
(dayA) and happiness (saMtOsha) as if
they are nectar (amRta)’. amRta (nectar) means from which we attain life
(jIvan), from which we attain eternity (amaratva); from which one comes to know
that he shall never die again.
Forbearance
(kshamA) – anger (krOdh) is poison – forbearance is nectar; rectitude (Arjava)
– crookedness (kuTiltA) is poison; straighforwardness (sIdhA) – simplicity
(saraltA) is nectar; compassion (daya) – cruelty (kaThOrtA) is poision,
compassion (dayA) is nectar; happiness (saMtOsh) – we are being eaten by the
bug (kIDA) of unhappiness (asaMtOsh), the bug of unhappiness is in the heart
(hRdaya) like a cancer, it keeps on spreading, it keeps on spreading poision;
happiness (saMtOsh) – being happy with what one has, no desire (AkAMkshA) for
what one does not have; whatever one has is more than sufficient; it being
there, is more than enough – just take a look.
Happiness
is not to be imposed upon the life; look carefully, whatever you have got, that
is more than your requirement; whatever you wanted, you have been getting them;
whatever you wanted, you have always been getting; if you wanted misery (dukH),
you got misery; if you wanted happiness (sukh), you got happiness; if you
wanted wrong, you got wrong; your desires have shaped your life; desire is the
seed, and life is its harvest; birth after birth, whatever you wanted, you have
been getting; many times you think that
you wanted something, but you got something else; there was nothing wrong with
your desire, but you used wrong words (for desiring); for example, you wanted
success, but you got failure; you say that you got failure, while I desired
success.
But,
whoever desired success, had after all accepted failure; he became afraid
because of failure; only because of failure, one desires success; and whenever
he desires success, he will remember failures too; the thought of failure
becomes strong; sometimes one may get success, but he performs the journey only
in failures; the emotion (bhAva) of failure gets accumulated; it accumulates so
much that one day it becomes manifests (pragaT); then you say that I desired
success; but in desiring success, you actually desired failure.
LaoTsu
says – if you desire success, you will get failure; if you, in fact, want
success, do not desire success; then no one can defeat (viphal) you.
You
say – I desired regard (sammAn), but got shame (apamAn); only that person who
has no regard for himself, desires regard from others; only he who is ashamed
of himself, wants to gets his shame to be filled; he wants to cover it; expectation of
regard (from others) is an indication that you experience shame inside you; you
experience that you are (worth) nothing, and you desire that others may make
you (worth) something, they may seat you in a throne, they may fly kite (shower
praise); they may hoist flag of your name – that they do something (for you).
You are a beggar; you have shamed yourself, whereas you desired regard; and
that shame will get dense.
LaoTsu
says – ‘no one can shame me, because I do not desire regard at all’; it is
indeed getting regard, LaoTsu says – ‘no one can defeat me, because I have
abandoned the thought of success; how can you defeat me? You can defeat only
that person who wants to succeed’; this is a bit complicated.
In
this world, only those who did not desire regard, get it; success is attained
only by those who did not aspire for it; because those who did not desire
success had accepted (svIkAr) that they (indeed) are successful, and that they
need not aspire more; we have got regard of Self within us, why should we aspire
more? Supreme Lord (paramAtmA) has given you regard in the form of your birth;
whose else regard should we yearn? Supreme Lord has honoured you much; he gave
you life; he gave this blessing that you open your eyes and see the green
trees, the flowers, the birds; he gave you ears to listen to music, the sound
of (water) cascade; he gave you the intelligence that you could become a
buddha; what else you desire? you are already regarded (blessed); Supreme Lord
has given you certificate (pramAN patra); why do you yearn certificate from
others, like a beggar? And that too from those who desire certificate from you?
This
is very interesting – two beggars are standing face to face, and begging from
each other; how can either get alms? both are beggars; you desire regard from
whom? before whom you are standing? you are ashaming yourself; and that shame
gets dense.
Happiness
(saMtOsha) means – look, what you have; look by opening your eyes – what you
already have (happiness); this is a priceless key of Ashtavakra; this will
become clear to you slowly; the outlook of Ashtavakra is very revolutionary; it
is very unique; it is grass-root revolution.
‘You consume happiness (saMtOsh) and Truth
(satya) like nectar.’
Because,
one who lives with non-Truth (asatya), he will gradually become non-Truth; one
who speaks non-Truth, he will live non-Truth; he will gradually be engulfed
with non-Truth; he will become separated from life; his roots will be lost.
If
you want to have roots with Supreme Lord, that root is possible only with
Truth; you can become rooted in Supreme Lord through proof (pramANiktA) and
Truth; if you want to break away from Supreme Lord, then create the smoke of
non-Truth; create a cloud of non-Truth around you; the more you become
non-Truthful, the more you will get away from the Supreme Lord.
‘You
are neither Earth, nor Water, nor Air, nor Space (AkAsh); for salvation, know
Yourself to be the Witnessing (sAkshI) Consciousness (caitanya) of all these
(Earth, Water, Air, Space)’.
It
is indeed straight-forward, there is not even a prelude (bhUmikA); even before
Ashtavakra utters two sentences, mention of mediation (dhyAn) and samAdhi (the
highest reach of meditation) have been made; the Knower (jAnanE vAlA) has nothing
more to assert than samAdhi; he also uttered a few words, otherwise, if samAdhi
is mentioned at the beginning, you might be surprised; you will not be able to
comprehend; just a few words and then the mention of ‘samAdhi’!
Ashtavakra
did not walk even seven steps; Buddha walked seven steps, and it is samAdhi at
the eighth step; but Ashtavakra brings the topic of samAdhi at the very
beginning.
‘You
are not Earth, nor Water, nor Air, nor Space’ – establish yourself in that
conviction (pratIti); for salvation, know Yourself, the Atma to be the witness
of all these’.
‘Witness’
(sAkshi) is the formula; there is no formula more important than this; become
on-looker; whatever happens, let it happen; there is no need to create any
problem in it; this body (consists of) water, earth, fire and space; you are
that lamp which is inside all these; all these – water, fire, earth, space, air
– are illuminated by this (lamp); you are the on-looker (drashTA); intensify
this (thought).
sAkshiNAM
cidrUpaM AtmAnaM viddhi .....
This
is the most invaluable formula in this world; become witness (sAkshi); from
this arises knowledge (jnAna); from this arises non-attachment (vairAgya);
salvation (mukti) is attained from this.
There
were three questions, but only a single answer.
‘If
you can detach your body from yourself and if you become established at rest in
consciousness (caitanya), you will be happy, peaceful (SAnt) and released from
bondage (bandh-mukt) just now’.
That
is why I say that this a grass-root revolution; Pantanjali does not say with
such conviction – ‘just now’; Patanjali says, ‘practise (abhyAs) – external
disciplines (yama), internal disciplines (niyama); practise (sAdhO) – breath
control (prANAyAma), withdrawal of senses (pratyAhAra), pOstures (Asana); clean
up (Suddha) : these will take a whole life time, only then one can attain
siddhi (accomplishment).
Mahavir
says – ‘practise five great vows (pancha mahAvrat)’; it will take a life time,
and then only one will go beyond karma (nirjarA) – then only the web (jAl) of
karmA will be destroyed (kaTEgA).
Listen
to Ashtavakra –
‘yadi
dEhaM pRthakkRtya citi viSrAmya tishThasi |
adhunaiva
sukhI SAntaH bandha-muktO bhavishyasi ||
adhunaiva
– ‘just now, this very moment, if you detach the body from yourself and gets
established resting in consciousness....’; if you begin to see that you are not
the body, that neither you are the doer (kartA) nor enjoyer (bhOktA), that the
seer (dEkhnEvAlA) who is hiding inside, sees everything – sometime there was
childhood and he saw childhood, then came youth and saw the youth, again old
age came, and saw old age; as the childhood did not remain, therefore, I cannot
be childhood – it came and went away; youth did not remain, therefore, I cannot
be youth – it came and went away; old age came and it is passing, therefore, I
cannot be old age, because whatever comes, goes, how can it be me? I am there
always; I am that eternal on whom childhood came, youth came and the old age
came, and a thousand other things came and passed away.
Like
(railway) station, childhood, youth and old age keep on changing – and the
traveller keeps on going; you do not consider the station to be one with you;
In Pune station, you did not consider that you are Pune; then, when you reached
Manmad, you did not consider you are Manmad; you know that Pune came, went
away; Manmad came and went away – you are the traveller; you are the seer
(drashTA), who saw Pune when Pune came; who saw Manmad when Manmad came; you
are the onlooker.
Therefore,
first of all, whatever happens, you separate out the seer. ‘Detach the body
from Yourself and be (established) resting in consciousness....
There
is nothing more worthy to be told; LaoTse’s formula (sUtra) – surrender
(samarpaN) – like that Ashtavakra’s formula (sUtra) – rest (viSrAm); there is
nothing to do.
People
come to me and ask ‘how to meditate?’ They are asking a wrong question; I tell
them – ‘do (practise)’; what else to do? I tell them to carry on; something or
other has to be done; now you are having the itch for doing something,
therefore, that has to be completed; what will you do for itch? it is not
possible not to scratch; then, slowly, after getting them do, I make them tired
of it; then they say ‘please relieve me from this, how long we will keep
doing?’ then, I tell them – ‘I was agreed (for that – ceasing to do) from the
beginning, but you delayed it; now, take rest’.
The
ultimate (Atyantik) meaning of meditation (dhyAn) is ‘rest’ (viSrAm).
citi
viSrAmya tishThasi.... – one who rests his consciousness (cEtanA), one who
remains just the ‘happening’.
There
is nothing to ‘do’; because the one whom you are searching, is already attained
(by you); because you have never lost Him (That); He (That) cannot be lost; He
is your nature (svabhAv); ayamAtmA brahma – you are Brahman (brahma) – analhaq (Sufi
statement) – you are the Truth; where are you searching? whereto are you
running? whereto are you running to search yourself? stop, halt; Supreme Lord
(paramAtmA) is not attained by running, because Supreme Lord is hiding inside
the one who is running; Supreme Lord is not attained by ‘doing’ something,
because Supeme Lord is hiding inside the ‘doer’; in order to become Supreme
Lord, one need not ‘do’ something – you are verily That.
Therefore,
Ashtavakra says ‘citi viSrAmya’; rest; relax yourself; leave aside this tension
(tanAv); to go where? there is nowhere to go; there is nowhere to reach.
And,
if you rest in consciousness, just now, this very moment, ‘adhunaiva’, you will
be happy, attain quietude and be released from bondage (bandha-mukta).
It
is a unique statement; no other treatise (SAstra) competes with this.
You
do not belong to any caste (varNa) like brahmin nor you have any stages
(ASrama) in life (brahmacarya, gRhasta etc) and you are not subject to organs
of perception (indriya) like eyes etc; you are unattached (asang) and formless
(nirAkAr), and you are the witness (sAkshi) of all, of the Universe (viSva);
know thus and be happy.
Now,
how can brahmins write commentary (TIkA) on this? – ‘you do not belong to any
caste (varNa) like brahmin etc’.
Now,
how a Hindu will uphold this treatise (SAstra), because their (Hindu) religion
(dharma) is based on caste (varNa) and stages of life (ASrama)? And Ashtavakra
is, even at the very beginning, felling the roots (of Hinduism); He
(Ashtavakra) says ‘there is no brahmin nor any sudra, nor any kshatriya – these
all are nonsense; these were all superimposed (Upar kE ArOpaN); these all are
politics (rAjnIti) and play of society (samAj); you are just brahman (brahma),
not brAhmaNa, not kshatriya, not sudra.
‘You
do not belong to any caste (varNa) like brahmin, nor you have any stages of
life (ASram)’.
And,
also that you have no stages of life – brahmacarya (studentship), householder
(gRhasta) and retiree to forest (vAnaprastha), nor one who has renounced
(sanyast); you are the seer, the witness who passes through all these positions
(sthAn); Ashtravakra’s gItA – Hindus cannot claim it to be theirs –
Ashtravakra’s gIta belongs to all; if there had been Muslims, Hindus or
Christians during the time of Ashtavakra, they would have told Ashtavakra –
‘you are neither a Hindu, nor a Christian, nor a Muslim’; who will construct
any temple for such an Ashtavakra? who will uphold (sirpar uThAnA) his work?
who will claim it? – because he (Ashtavakra) is refuting all of them; but this is
a plain declaration of Truth – ‘you are unattached (asang) and formless
(nirAkAr), and withness (sAkshi) of Universe (viSva) – know thus and be happy’.
Ashtavakra
does not say that ‘if you know thus, you will become happy’; listen carefully
to the statement – Ashtavakra says – ‘know thus and be happy’.
na
tvaM viprAdhikO varNO nASramI nAkshagOcaraH |
asangO(a)si
nirAkArO viSvasAkshI sukhI bhava ||
Janaka
asks – ‘how to be happy? how to be released from bondage (bandha-mukta)? how to
attain knowledge (jnAna)?
Ashtavakra
says – ‘it can happen just now; there is no need for even a moment’s delay;
there is no reason to leave it for tomorrow; there is no need to postpone; this
event does not happen in future; either it happens just now or never; whenever
happens, it happens just then; because there is no time beyond ‘now’; where is
the future (bhavishya)? whenever it (future) comes, it comes as ‘just then’.
Therefore,
whatever knowledge (jnAna) arises, it arises just now; do not leave it for
‘some time’; that is the subtlety (cAlAkI) of mind; mind says – ‘how can it
happen in a hurry? get prepared’.
People
come to me and say – ‘we want to renounce (sanyAs) – we will renounce ‘some
time’; you will never take it (the step to renounce); if you postpone it for
‘some time’, you have postponed it forever’; ‘some time’ never comes’; if you
want to take (sanyAs), take it just now; there is no time beyond ‘now’; life
(jIvan) is just now; release (mukti) is just now; ignorance (ajnAn) is just
now; knowledge (jnAna) is just now; just now you are asleep; you can wake up
just now; why ‘some time’? because it is hard for the mind, because mind tells
– ‘let me prepare’; mind tells – ‘how anything can happen without preparation?’
if a person has to obtain a degree from University, it takes years; for getting
doctorate, it takes twenty – twenty five years; a person becomes a doctor (Phd)
after a lot of effort; how can it (mukti) happen just now?’
Ashtavakra
also knows – if you want to set up a shop, how can it be opened immediately?
you have to gather things, plan for it, have to bring items, make a structure
for shop, solicit the consumers, send advertisement – all these will take
years; in this world, nothing happens ‘just now’’ – it happens gradually; it is
alright; Ashtavakra also know this; but there is one event which happens just
now – He is Supreme Lord (paramAtmA); he is not your shop; neither he is your
laboratory, nor your university; Supreme Lord does not ‘happen’ by stages;
paramAtma has already ‘happened’; you have to just open your eyes – the Sun has
already risen; Sun has not halted for you to open your eyes, that he will rise
when you open your eyes; Sun has already risen; it is light everywhere; His
(paramAtmA) sound (nAda) is resonating day and night – the sound of OM (OMkAr);
the sound of OM is resonating everywhere; anAhata (unstruck) sound is
resounding everywhere and always; open your ears; open your eyes.
How
much time does it take to open your eyes? Even that much time is not required
to attain paramAtmA; it takes just a second
- time for wink of eyes; second means ‘time taken for winking eyes’; it
does not taken even that much time (second) to attain paramAtmA.
viSvasAkshI
asaMgO(a)si nirAkArO | sukhI bhava!
Just
now become happy; there is no credit in the notion of Ashtavakra – it is
all cash.
‘O
the one who is everywhere (vibhO)! Right (dharma) and wrong (adharma) belong to
mind; not for you; you are neither a doer (kartA) nor an enjoyer (bhOktA); you
are indeed always free (attained salvation) (mukta)’. mukti is your nature;
knowledge is our nature; paramAtma is our nature of being; He is our centre; He
is the breath of our life; He is our being.
‘dharmAdharmO
sukhaM duHkhaM mAnasAni na tE vibhO’
Ashtavakra
says – ‘O the one who is everywhere (vyApaka)! O the one who is great
(vibhavAn)! O the one who is endowed with greatness (vibhUti sampanna)! Right
(dharma) and wrong (adharma) and happiness and misery, belong to mind’; all
these minds are your waves; whatever you do - wrong or right, merit or sin,
constructed temple or donated – all these belong to mind.
na
kartAsi na bhOktAsi mukta EvAsi sarvadA |
‘You
are indeed always free (mukta); you are indeed free always.
mukti
(salvation) is not an event that we have to make it happen; mukti has already
happened in our very being (existence); this existence (astitva) is caused by
mukti (freedom); its (existence) every pore, whatever is here, is established
in/by mukti; mukti is element by which the whole existence is made up of;
freedom (svatantratA) is (its) nature; the moment you understand this
declaration, a revolution has happened; there is nothing more to do than
understanding; it is enough if this point is grasped well in your thinking with
attentive mind; therefore, I would like to tell this much today – make full
effort to understand Ashtavakra; there is no provision to ‘do’ anything;
therefore, do not think that now some trick (tarkIb) will be told for you to
adopt; no; you listen in a peaceful manner; nothing is going to happen by
;doing’ anything; therefore, do not bring any copybook or notebook to note
down, any formula and then ‘do’ that later; there is nothing to do here;
therefore, listen, leaving your worry about the future; you just listen; you
just sit by my side and listen attentively; listen resting; you can attain
salvation (mukta) by just listening.
Therefore,
Mahavir says ‘listener (SrAvak) can become free (mukta) – just by listening.
SrAvak means ‘one who becomes free (mukta) by listening’; sAdhu (holy man) just
means ‘one who could not become free (mukta) even after listening for long’; he
(sAdhu) is a little less intelligent; he had to struggle; only shadow of whip
is not sufficient; the horse is a little inferior breed; if you whiplash, then
the horse moves; or beat it, then it moves a little.
Shadow
of whip is enough; you listen, the shadow of whip will be visible.
Therefore,
remember one thing with Ashtavakra – there is nothing to ‘do’; therefore, you
can listen blissfully; there is nothing to extract from this, so that it can be
practiced again; whatever happens, can happen by listening only; attentive
listening is the formula.
‘adhunaiva
sukhI SAntaH bandha-muktO bhavishyasi’
Just
now become free; this very moment, become free; no one is stopping you; there
is no obstacle; no need even to move; wherever you are, you may become free
(mukta), because you are indeed free; wake up and become free!
‘asangO(a)si
nirAkArO viSvasAkshI sukhI bhava’
Become
happy; there is no need to delay even a moment; jump – quantum jump – there are
no steps (of ladder) in Ashtavakra; there is no gradual blossoming; sudden,
this very moment, it can happen.
Hari
OM Tatsat.
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