This Pravachan was delivered on 25 Sep 1976
Pravachan Audio link – Soundcloud –
https://soundcloud.app.goo.gl/EnZyw
Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-15/
(Pravachan No 14 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 after completion
of all expositions of Ashtavakra Gita)
ashTAvakra uvAca |
avinASinamAtmAnamEkaM vijnAya
tattvataH |
tavAtmajnasya dhIrasya
kathamarthArjanE ratiH || 3 : 1 || 46 ||
AtmAjnAnAdahO
prItirvishayabhramagOcarE |
SuktErajnAnatO lObhO yathA
rajatavibhramE || 3 : 2 || 47 ||
viSvaM sphurati yatrEdaM
tarangA iva sAgarE |
sO(a)hamasmIti vijnAya kiM
dIna iva dhAvasi || 3 : 3 || 48 ||
SrutvApi
SuddhacaitanyamAtmAnamatisundaram |
upasthE(a)tyantasaMsaktO
mAlinyamadhigacchati || 3 :4 || 49 ||
sarvabhUtEshu cAtmAnaM
sarvabhUtAni cAtmani |
munErjAnata AScaryaM
mamatvamanuvartatE || 3 : 5 || 50 ||
AsthitaH paramAdvaitaM
mOkshArthE(a)pi vyavasthitaH |
AScaryaM kAmavaSagO vikalaH
kEliSikshayA || 3 : 6 || 51 ||
udbhUtaM
jnAnadurmitramavadhAryAtidurbalaH |
AScaryaM kAmamAkAnkshEt
kAlamantamanuSritaH || 3 : 7 || 52 ||
अष्टावक्र उवाच ।
अविनाशिनमात्मानमेकं
विज्ञाय तत्त्वतः ।
तवात्मज्ञस्य धीरस्य
कथमर्थार्जने रतिः ।। 3 : 1
।।
46 ||
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे
।
शुक्तेरज्ञानतो लोभो
यथा रजतविभ्रमे ।। 3 : 2
।।
47 ||
विश्वं स्फुरति यत्रेदं
तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय
किं दीन इव धावसि ।। 3 : 3
।।
48 ||
श्रुत्वापि शुद्धचैतन्यमात्मानमतिसुन्दरम्
।
उपस्थेऽत्यन्तसंसक्तो
मालिन्यमधिगच्छति ।। 3 :4 || 49 ||
सर्वभूतेषु चात्मानं
सर्वभूतानि चात्मनि ।
मुनेर्जानत आश्चर्यं
ममत्वमनुवर्तते ।। 3 : 5
।।
50 ||
आस्थितः परमाद्वैतं
मोक्षार्थेऽपि व्यवस्थितः ।
आश्चर्यं कामवशगो
विकलः केलिशिक्षया ।। 3 : 6
।।
51 ||
उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः
।
आश्चर्यं काममाकाङ्क्षेत्
कालमन्तमनुश्रितः ।। 3 : 7
।।
52 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 7 Slokas are given as Chapter 3; but, according to
the transcript of the Pravachan, all these are
given sequentially (46 – 52) – without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
Guru is not only teacher (Sikshak), he is also a
master (administrator) (SAstA) – master is he who lays down order (anuSAsan) in
life (jIvan). One who gives only words (Sabda), is a teacher; one who also
gives order (SAsan) (to life) is a master (SAstA).
Ashtavakra did not remain satisfied (santushTa) by
just teaching (Sabda dEkar). In these Sutras, there is an indication (ingita) of
the initial (pahlA) danger(s) (khatrA), (encountered) after imparting teaching.
After hearing the teaching of Guru, there is a possibility that, one might
become so overwhelmed (abhibhUt) by the teaching (words), to think that it is
all – that is, one might hold on to the words themselves, and start believing
that words are the truth (satya).
There is strength (bal), energy (Urja) in the
words emanating from a true preceptor (sadguru). You could get attracted
(AvishTa) to the strength and energy of those words; you might become
fascinated (sammOhit) by them. You could become knowledgeable (jnAnI) without
becoming (really) knowledgeable – that is the first danger. If the words look
right (ThIk), logical (tark-yukt), appealing (prabhAvit) to intellect (buddhi)
and touching (hRdaya praphullit) – then, such occasions could arise, in the
holy company (satsang), when, whatever is not within your experience
(anubhava), might appear as (really) experienced. Therefore, the guru is also
one who tests (parIkshak) – he will also test you, as to what you are saying,
has actually happened, or whether it is a mere repetition (dOhrA) of whatever
has been heard.
The
result (pariNAm) of whatever Ashtavakra proclaimed (udghOsh) about ultimate
(parama) truth (satya), was such that, Janaka started echoing (prati-dhvani) it
exactly (tallA) – Janaka also said the same thing. He also said that it was
astonishing (AScarya) how he was asleep (sOyA) (till then), and that he has now
awakened (jAg gayA). He also said – ‘not only I have awakened, but also know
(now) that I am the centre (kEndra) of everything (samasta), and everything is
driven (sancAlit) by me. My salutations (namaskAr) to Myself’. Such a greatness
has dawned (uday). Ashtavakra was standing silently and listening. He was
watching whatever was happening. There is a test (parIkshA) in these Sutras.
Ashtavakra raises questions (praSna); he raises doubts (sandEh); he is
examining the pot (ghaDA) of Janaka by knocking it at various spots, whether it
is still unbaked (unfired) (kaccA); (he is examining) whether he (Janaka) is
parroting; whether he is speaking under some influence (prabhAva); whether the
undulation is happening because of his (Ashtavakra’s) presence; whether the
waves are indeed his own; whether the revolution (krAnti) has indeed (vastutaH)
happened (ghaTI); whether it (the statements of Janaka) is just intellectual
(bauddhik).
A lot of people come to me; among them, there
was a devotee (bhakta) of Krishnamurti (JK). He comes and tells me – ‘I am
hearing (him) for many years – and it seems totally (hundred percent) correct;
there are no doubts in them; I have understood what Krishnamurti is telling; it
is not that I have not understood, yet, no revolution (krAnti) has taken place
in the life; intellectually (bauddhik rUp), everything has been understood; my
intellect (mind) is brimming (bhar), but the Soul (AtmA) has remained totally
empty (blank) (rikt kE rikt); everything has been understood externally (on the
surface) (Upar), but, I am as I was; nothing has happened inside; I have
remained totally untouched (achUtE) (internally); a number of years have
passed, and the pot is just empty (khAlI)’.
A person faces a lot of hurdles (aDcan) when
things are understood intellectually, but there is no parallel (corresponding)
(samAnAntar) happening existentially (astitvagat). You have no idea (andAz)
about his dilemma (duvidhA). He is able to see where the door (opening)
(darvAzA) is, but goes through the wall (dIvAl). One who does not see (know)
the door, also goes through the wall, but he does not see the door; therefore,
he cannot complain (SikAyat). But, a person who thinks (khayAl) that he is able
to see the door – he has understood where it is (located) – even then, he bangs
(breaks) (tODtA) his head against the wall – try to understand his pain (pIDA).
Whenever he breaks his head, he becomes despondent (vishAd); (he thinks) -
‘though I know what is right, why I am going wrong? Though I know as to where I
should go, why I am going just the opposite (viparIt)?’ He knows everything,
and yet he knows nothing; then, his inner capacity (kshamatA) to learn (sIkh)
is lost; he loses the spirit (bhAva) of discipleship (Sishyatva), because he
knows everything, and (thinks) – ‘what is there to learn?’ He loses humility
(vinamratA). And, his inner pain keeps intensifying (saghan); no difference
(antar) is seen in him. It is as if, you keep on gathering medicines, but by
that, your illness will not go away – only when you take medicine, it will come
to end. You can keep on gathering prescriptions of doctors, and create (more
and more) medical history (files). There will be no result with those
prescriptions, unless you adhere to those prescriptions. A huge collection of
medicines could give you an illusion that – ‘I have all medicines – I have
brought the whole chemist’s shop – and now what? Where will I go? Whom should I
ask? Now, there is nothing left for asking’. Therefore, (sort of) pride (dambH)
arises; because of lackadaisical intellectual understanding, ego (ahankAr),
conceit (asmitA) arises that one knows everything; but, then, he also has inner
pain that – ‘I do not know anything, because nothing is happening’.
‘Only when it happens (hO)’ – that is the
criterion (kasauTi). Only when your life changes (transforms) (badal) by any
truth (satya), you have the truth. (Otherwise) if life is not transformed, you
do not have the truth.
I have heard - Swami Rama Tirtha used to tell a
short story. One morning, knowledge (jnAna) and Infatuation (fascination)
(obsession) (desire) (mOha) came and halted on the banks of Kalpa-Ganga -
Svarga Ganga (Probably refers to Milky Way Galaxy – called ‘Akash Ganga’).
Ganga welcomed them and said – ‘come, have a dip (dubkI) in me; I shall purify
(pavitra) you; get into (utarO) me; take bath; you will become renewed (fresh);
I shall make you youthful (kuMArA) again; I shall wipe out all the dirt
(dhUl)’. Knowledge, standing proudly (akaDA), said – ‘purify me? And that too,
you?’ It (knowledge) could not believe (bharOsA) it (that it needs purification).
It had lost its capacity (kshamatA) for humility (bowing) (jhuknA); it had lost
(forgotten) the art (kalA) of submission (samarpaN), it had forgotten (bhUl)
discipleship (Sishya), it had forgotten that someone else also could become
something. Knowledge had become so proud that it can do everything all by
itself – ‘what is need for Ganga (for purification)? What is the need for any
holy waters (tIrtha)? What is the need for any preceptor (guru)? I do not need
anyone’. It smiled (muskurAyA) at the impudent (bEhUdA) invitation (AmantraN)
of Ganga.
But, infatuation being what it is, it became overly
(excessively) possessive (ambitious) (mOhAvishTa). Infatuation liked the words
of Ganga; it got into Ganga because of greed (lObha). Ganga bathed it, and it
became clean (Suddha), pure and blemishless. After coming out (bAhar) (of Ganga), it (mOha)
praised, worshipped Gods (dEvatA) openly (bAhar), because infatuation (desire) had become ‘Love’ (prEm); as it had
bathed in Ganga, it became humble. Infatuation (desire) had become love now.
Infatuation (desire), when purified (Suddha),
becomes love. The ultimate (Akhiri) summit (UncAyI) of love is prayer
(prArthanA). The last resort (halt) (paDAv) of prayer is paramAtmA.
But knowledge went away on its (own) path – proud
(akaD), holding on to its dirt (dhUl), headstrong (khOpri bharI), more strong
(mazbUt) and heavy (bhArI), but its heart (hRdaya) totally dry and empty
(rikt).
Hearing the words of Janaka, Ashtavakra raises
initial questions in these Sutras – ‘has it really happened to you so, or you
have become entangled (ulajh) in (my) words? Have you understood my words?’ He
is knocking (ThOk) (the pot of Janaka) at various places.
avinASinamAtmAnamEkaM vijnAya
tattvataH |
tavAtmajnasya dhIrasya
kathamarthArjanE ratiH || 3 : 1 || 46 ||
In the first Sutra, Ashtavakra asks – ‘For you -
the knower of the Self (Atma jnAnI) and brave (serene) one (dhIra), even after
realising (jAn kar) Self (AtmA) to be truly (tattvataH) One (Ek) and
indestructible (avinASI), is there still relish (ruci) in gathering wealth?’
Ashtavakra raises this first question because,
Janaka has not abandoned (chODA) his palace, he did not relinquish (tyAg) wealth;
he (Janaka) is as he was (earlier). When disciple raises question, he does so
from ignorance (ajnAn); but when guru raises question, he does so from
knowledge (jnAna). It is easy to answer the question of a disciple; but the
question of guru can be answered only through (actual) life (living) (jIvan);
there is no other method (upAy).
avinASinamAtmAnamEkaM vijnAya
tattvataH |
‘You are making a declaration (ghOshaNA) of
truth (tattva) that It (Atma) is One (Ek) and indestructible (avinASI). Is Atma
(really) One? Are you making a factual (truthful) (tattvataH) declaration of
non-duality (advaita)?’
tavAtmajnasya dhIrasya kathamarthArjanE ratiH |
‘Even after making such a declaration, can there
still be desire (relish) (ruci) (in you) for wealth, in the kingdom (rAjya), in
the empire (sAmrAjya), in the palace (mahal), in the position (pad), prestige
(pratishThA) and in the throne (siMhAsan)?’
Ashtavakra put a question mark (cihna) before
Janaka – ‘I am asking you, Janaka, when you have known (patA) of the One, and
you got the wisdom (consciousness) (bodh), that you are paramAtmA Himself
(svayam), can you still run after wealth? Search (talAS) inside yourself,
whether any desire (mOha) for wealth is still left (SEsh) in you?’
Why did he (Ashtavakra) raise the subject of
wealth first? Because, in our lives, the greatest of all our races (dauD) and
the greatest of all our madness (pAgalpan), is for wealth. Inside, we are empty
(khAlI), void (rikt), dry (sUkhnE); we fill it with wealth; emptiness hurts
(kATtA); we become restless (bEcainI) to do something to prove (kar dikhAnA)
ourselves; how should I do that? Position, status, wealth – these are all forms
(rUp) of wealth; we fill ourselves with that, so that we can also boast – ‘I am
somebody – I am not nobody; look, how much wealth I have’; so that we can give
proof (pramAN) that we are somebody. Ashtavakra says – ‘the race for wealth is
for that person, who is unaware of paramAtmA residing inside; for the person
who has become aware of inner resident paramAtmA, he has indeed become wealthy;
he has got the ‘wealth’. ‘rAm ratan dhan pAyO’ – (Meera song – ‘I got the
wealth – the gem called name of Rama’). There is nothing left to acquire; now
wealth is no longer wealth, he has already got wealth; and after getting the
supreme (param) wealth, will one run after (mortal) wealth?
When you were child, you were playing with toys;
when the toy is broken, you used to weep; if someone snatched it (toy), you used
to fight. Then, one day you became youth; and, you forgot as to where these
toys had gone, in which corner they are lying; slowly they became dust laden,
and swept away into trash; you did not even remember about them. One day (as a
child) you were fighting for it, and ready to attack also. Today, if someone
asks you as to where the toys are, you will laugh; you will say – ‘I am no
longer a child, now I am a youth, I have matured (prauDh); I have learnt that
toys are after all toys’.
Such a maturity (prauDhtA) happens (comes)
again, when someone has the awareness (wisdom) (consciousness) (bOdh) of inner
(resident) paramAtmA. Then, all the toys of the World – wealth, position,
prestige - become futile (vyarth) like the childhood toys; then, further
struggle (sangharsh) for them is over; there is no competition
(pratidvandvitA), there is no further contest (spardhA).
Race for wealth is that of a person bereft of
Self (knowledge) (AtmahIn); the more one is pauper (nirdhan) inside, the more
effort he makes to fill it with external wealth. The external wealth is a
system (arrangement) (method) (vyavasthA), a rule (vidhi) for forgetting the
inner poverty; the more poor a man is, the more he runs after wealth.
That is
why we observe that, sometime (kabhi) Buddha, Mahavir would have been very
wealthy, but, they departed (nikal), leaving behind everything, and became
beggars. You see this astonishing thing – here paupers are running after
wealth, and there, rich become pauper. Those who have got inner wealth, they
leave out outside race.
Ashtavakra asked – ‘Janaka, just go back and
explore (TaTOl) whether there is still any ambition (AkAnkshA) for wealth is
left in you. If such ambition for wealth is still left, whatever you are now
saying, is just nonsense (bakvAs). The criterion (kasauTi) is there (inside).
(Search) whether you are still craving (cAhtA) for position; whether you are
after expanding (vistAr) your empire; whether inner thirst is still holding on
to you. If (residual) impressions (desires) (vAsanA) are still there, then,
understand well that you have not yet experienced (anubhava) Self (AtmA). The
experience of Self happens only when there are no residual impressions
(desires) (left in you). Alternatively (yA), the moment you experience Self,
there are no more desires (residual impressions); both of them cannot be there
together, like there cannot be co-existence (sAth-sang) between light (prakAS)
and darkness (andhErA); if there is light, there is no darkness; if there is
darkness, then (it means) there is no light’.
‘Janaka, you are talking of light (illumination)
(prakASa); all of a sudden (acAnak), you are speaking Great Truths (mahA vAkya).
All these have happened very quickly (jaldI). Get these tested against the
criterion (kasauTi). Make a thorough search (khOjbIn), make enquiries
(jAnc-paDtAl). Get inside and see whether the ambition for wealth is still
lurking behind; if it is lurking, then whatever you are telling, is just
repetition (dOhrA) of what I said. All these are stale (bAsA), borrowed
(udhAr); and these are not of any value (mUlyavattA). If so, I will have to
start again from alphabets (A,B,C). Therefore, again I will caution (jagA) you
to try to find whether desire for wealth is still hiding inside. If you did not
find any desire for wealth, then something has (indeed) happened; otherwise
(anyathA) nothing whatsoever has happened’.
(Translator’s note - Certain great declarations
like ‘aham brahmAsmi’ (I am the Brahman), ‘tattvamasi’ (You are That) – are
treated as mahA vAkyas.)
‘For you - the knower of the Self (Atma jnAnI)
and brave (serene) one (dhIra), even after realising (jAn kar) Self (AtmA) to
be truly (tattvataH) One (Ek) and indestructible (avinASI), is there still
relish (ruci) in gathering wealth?’ Do you still have even a little (jarA)
taste (ruci) – even a particle (lESa) of taste?
Remember this - till such time, we think, that
we can get something outside, that we can become somebody with that - (it
means) we are still having taste for wealth. It is also possible that you might
renounce (tyAg) wealth, but still think that we can get something from that
(renunciation); even if such a taste remains – that the World call you a ‘renunciate’
(tyAgI), they praise (praSamsA) you, they touch your feet - then no (real) difference has been made;
you have just changed the coin, and your ambitions are still there, where they
were earlier - it is indeed the desire for wealth only. It is not only wealth
which gives indication (iSArA) of your desire towards it (wealth), it is an
indication of your inner (bhItar) ambition that something could be achieved
with it; that you can become valuable. The deepest (Atyantik) meaning of wealth
is this – that you can get something outside which can make you valuable (in
the eyes of others). My value is indeed in my inside, I am my own value – such
a conviction is asceticism (sanyAs).
That my value is coming from outside, that my
value is determined (nirmit) by what other say about me – such an ambition (a
desire) is indeed ambition (desire) for wealth only. That is why, of all the
renunciates, ninety-nine percent of them are still living in the ambition of
wealth only. They might have renounced wealth, market (bAzAr), shop (dUkAn) –
having renounced everything, they might be squatting in a temple (mandir) – but
they are still expecting (pratIkshA) you to come and pay regards (sammAn) to them;
even now, your insult (apamAn) hurts (khal) them, it keeps on pricking (gaD)
like a thorn (kANTA); your regard makes them emotional (gadgad). When you say
(praise) – ‘you are a great renunciate (tyAgI)’, then it makes them elated
(phUl khilnA), makes them exhilarated (kamal khilnA). If no one comes to pay
regard, then the renunciate keeps waiting (pratIkshA) – the shop (dUkAn) has
changed, but the customers (grAhak) have not. There is still wait for customers,
like a shop-keeper who opens his shop in the morning, and keeps waiting for
customers to come. Similarly, the renunciate is also waiting in temples, in
anticipation of people coming to them, worshipping them, extolling (arcanA)
them, paying regards (sammAn) to them, giving them prestige (pratishThA); if
so, the shop has changed, but nothing has changed inside.
When there remains no value (mUlya) for the
regards given by others – either negative (nishEdhAtmak) or positive (vidhAyak),
when there is no value for the insults (apamAn) (heaped on you), when you do
not evaluate you existence from what you have, when you do not experience any
deficiency because of what you do not have, when you become unconditionally
(bESart) whole (self-contained) (pUrNa), when you declare, for no obvious
reason, about your ‘absoluteness’ (pUrNatA), in which there is no external
cause, know that, in that very moment, you have (really) become ‘aware’. Before
that, there is only knowledge (jAnkArI); do not consider knowledge to be ‘knowing’
(understanding) (awareness) (jAnanA).
It happened thus - Swami Vivekananda returned
from America; then, there was famine (akAl) in Bengal. Immediately on return,
he went to the area affected by famine and involved himself in service there.
This happened at Dhaka – some scholars of Vedanta came to have his darshan –
that Swamiji has returned from America after hoisting (phahrAnA) flag of Bharat
there. Therefore, the scholars came to have his darshan and also to be in his
holy company (satsang). When the scholars came, Swami Vivekananda did not speak
anything concerning Vedanta, neither he discussed about Brahman; he did not
raise the topic of spirituality (adhyAtma) or advaita; he started talking about
famine, because he was very concerned (dukhI) about the misery all around and
he also wept – tears were flowing down his eyes.
The scholars looked at each other and started
smiling (muskurAnA), that he (Vivekananda) was weeping for the World, devoid of
substance (asAr) – this body is only soil and he is weeping; what kind of Jnani
he is (they wondered). Seeing the scholars, satirically (vyangya) smiling at
each other, he (Vivekananda) understood; he said – ‘what is the matter? Why are
you laughing?’ Their chief said – ‘it is a matter of laughing only; we came
here thinking that you are supreme (parama) Jnani, and you are weeping? It is
said in the scriptures (SAstra) that the body does not exist – we are only
AtmA. It is said therein that we are ourselves Brahman – neither there is any
death nor birth. And, being Jnani, you are weeping? We thought that we are
going to have darshan of Supreme Jnani, but you are drowning (dUb) in ignorance
(ajnAna).
There was stick lying near Vivekananda; he took
it and started attacking them. He placed the stick on his (Chief) head and said
– ‘if you are truly a Jnani, keep sitting, and let me beat you; you just
remember this, that you are not the body’. Vivekananda was a strong (mazbUt)
and sturdy (haTTE-kaTTE) person; seeing such a form (rUp) of Vivekananda with a
stick in his hands, he became dispirited and started pleading (giDgiDAnA); he
said – ‘Maharaj, what are you doing? Is this some subject of Jnana? We came for
your holy company; is this appropriate?’ He (Chief) ran away as he understood
that this person (Vivekananda) could even kill them. All other scholars also
slipped away behind him. Vivekananda said – ‘by repeating scriptures, Jnana is
not attained. Scholarship (pANDitya) is not Jnana. It is easy to preach others
(par-upadESa kuSal bahutErE)!
The scholar who was talking of Jnana, was only
parroting (tOtAraTat). There is no personal experience (AtmAnubhava) in such
parroting – it was that of scriptures, not his personal (svayam) (experience).
Whatever is not (in) one’s personal (experience), is worth a dime (dO kauDI).
So,
Ashtavakra begins his first test (parIkshA). First test – he says – ‘Janaka,
pay attention. You say that you have really (tattvataH) become aware (jAn liyA)
of the Self (AtmA); you have identified (pahcAn) the Indestructible One
(avinASI); you being Self-knowledged (Atma-jnAnI) and serene (brave) (dhIra),
do you still cherish even a little desire for earning wealth? Give response to
this’.
Guru is a mirror (darpaN). In front (samaksha)
of the mirror of Guru, the disciple should become completely (samagra-rUp)
naked. He (disciple) has to expose his heart completely; only then, revolution
can take place.
There is an ancient story in Jain scriptures,
regarding Nemi, Emperor of Mithila. He (the emperor) had not read any
scriptures; he did not take any interest (ruci) in spirituality (adhyAtma) – he
had no affinity (lagAv) for them. He never had any inclination (cAhat) in that
direction (diSA). He became old. Then he was afflicted by high fever (dAhya jvara),
very high fever. His queens applied sandal (candan) and saffron (kEsar) paste
(lEp) in order to cool his body. The queens were wearing golden bangles studded
with diamonds and gems. When they were applying the paste, the bangles produced
clanging sound; the emperor did not like the sound. He asked them to remove the
bangles because the sound of bangles was distasteful to his ears. In order to
keep the tradition of married women (mangal sUtra), they kept only one bangle
in each hand, and removed other bangles. The sound of bangles stopped, but the
paste was continued to be applied. He noticed that when there were a number of
bangles, they created sound, but when only one is left, there is no sound.
Inside Nemi, a great revolution (mahA-krAnti) took place, in that, there is
noise (SOrgul) with many, but there is peace (SAnti) with one only. He had
never read scriptures, he did not have any taste for spirituality. He got up from
bed and sat down; he said – ‘let me go; this is not fever; it has brought a
message (sandES) for a revolution in my life. This is the grace (anukampA) of
the Lord’. The queens held him (down); they thought that, probably, because of
seriousness of fever, he might have become demented (vikshiptatA); they had
known only his sensual nature (bhOgI rUp); he had never spoken about Yoga – he
never allowed any Yogi even to come near him; it was only enjoyments throughout
his life. They wondered whether it was delirium (sannipAt); they became
frightened and they tried to stop him.
The emperor said – ‘do not be afraid, this is
not any delirium. Actually I had delirium earlier, and it has gone now, by kind
courtesy (kRpA) of your bangles. I am at loss to express (my feeling) as to
wherefrom paramAtmA had made the Sun rise! Your bangles were clanging, because
you were wearing many of them; but, when only one was left (in each hand), the
noise stopped. From this, I got the wisdom (bOdh) that, there is noise till
there are many ambitions in the mind. But, when there is only one ambition,
when only one aspiration (abhIpsA) is left, that is the aspiration for The One.
The aspiration for The One can be one only, but, aspirations in (of) the World can
never be only one, because the World is (consists of) many; and there will be
so many desires (vAsanA). The aspiration for The One can be one only’.
Nemi got up – the fever had gone. He proceeded
towards jungle. He neither read scriptures, nor he knew scriptures. When has anyone
come to ‘know’ by reading scriptures? If one is vigilant (jAgaruktA) towards the
‘scripture of life’, then he gets the signal (iSArA) from anywhere – it has
nothing to do with bangles.
Have you ever heard of any connection (sambandh)
between bangles and renunciation (sanyAsa)? They do not go together. But, in
any moment of (dawn of) wisdom, in any moment of vigil or silence (maun), any
happening (ghaTnA) might be (become) the cause of awakening (jAgnEvAlA). When
you are sleeping, alarm of your clock, chirping of birds, crowing of crow, call
of milk-man, noise of movement of truck in the road, movement or whistle of
train, sound of aeroplane or barking of neighbour’s dog – (any of these) might
wake you up. Similarly, we are also asleep, and the moment of awakening can
happen; but, awakening does not happen only with (through) words – but through
live (real) (vAstavik) sounds. Scriptures are like the sounds recorded. By
sleeping with a recorder (with recorded sounds) by your bedside, nothing will
happen. You may record in your memory (smRti) as many scriptures as possible,
but nothing will happen with that.
A very glorious (mahimA) occurrence happened
with Janaka; but Ashtavakra wants to test under a touchstone (kasauTI).
Ashtavakra wants to afford an opportunity (maukA) for Janaka – ‘look inside yourself, whether any
desire (ambition) for wealth is still left there; if it is still there, get
hold of yourself, and do not speak such high sounding (UncI) words; if so, your
feet are still rooted in the ground, and do not try to fly in the sky; the
wealth is soil (ground) (earth); if desire for wealth is still present there,
then you are rooted in the ground only; you will not be able spread your wings
in the sky, as yet.
There is another story in the Jain scriptures,
about Sumed, a very rich person (SrEshThI) of Amaravathi. Father of Sumed died
– he (father) was the richest person of Amaravathi. After performing last rites
of his father, and after all the friends and relatives had taken leave, his
(Sumed’s) accountant (munIm) – chief accountant – came to him. He placed all
the accounts of his father before him (Sumed) – how many crores are there in
the whole country, how much is invested (samlagna) in which business, how many
treasure chests (tijaurI) are there – and said – ‘please come, let us go to the
basement, so that I can hand over all the keys to you – which your father has
placed in my custody; now you are the master’.
Sumed got up and saw the complete accounts.
There were crores of rupees of assets. He went and saw the treasure chests;
there were invaluable gems, hundreds and thousands of crore of assets. He saw
all these. But the accountant was surprised (hairAn) because, he (Sumed) was
looking at the assets, as if, from a long distance – not near – he was not
covetous (lOlup). Looking at these (assets), tears rolled down his eyes. The
accountant asked – ‘I do not understand; you are weeping? Now you are one of the
richest persons on the Earth. After demise of your father, you are the owner
(master) (mAlik). This is the property of your ancestors. Every generation
(pIDI) has been increasing it, nothing has ever become less. You must be
happy’.
Sumed said – ‘I want to ask you something. My
father’s father died, he also could not take it along; my father died, and he
also could not take it along. Tell me – can I take along with me? You find some
method. You say that these assets are coming down for generations. Then, the
meaning is clear – people have been dying and these were left behind. Now I do
not want to do this – that I die and all these are left behind. Because, what
is the essence (sAr) of things which are left behind? I will take all these along
with me. But, I do not have peace of mind (cain) because death can come any
time. Then these keys will be in the hands of someone else. You will show these
to that person – probably to my son. But, neither can I take these along nor my
son. No, I want to close this matter (hisAb) now. I want to take all these
along with me’.
The
accountant said – ‘this has never happened before, nor can it ever happen. No
one has taken these along’. Sumed said – ‘I have found the method’. That very moment, he donated the complete
assets, and became a renunciate (saMnyast). Having said - ‘I will take all these
along’, he, (in fact) left them behind and became renunciate.
A revolution happens - when you leave off all
that is external (bAhar), then, that very moment, you get what is internal
(bhItar). People only saw only one thing - that he left off all his riches
(sampatti); I want to awaken (jagAnA) you about the other (side) – here, he
left the exterior riches, there he got the interior riches. He took them (inner
riches) along with him – only that which is interior goes along (with you). One
does not see that of interior, because of one’s entanglement outside. When one
sees the (riches of) interior, one loses the hold (pakaD) of exterior.
Janaka said again and again – ‘Surprising that
how I - paramAtma Himself – lost myself in dream (sapnA)’! Ashtavakra says, in
the same way, again and again -‘Surprising, how the Supreme Brahman (param
brahma) – the eternal (SAsvat) consciousness (caitanya) – lost its way (bhaTak)
in (into) mAyA!’
AtmAjnAnAdahO
prItirvishayabhramagOcarE |
SuktErajnAnatO lObhO yathA
rajatavibhramE || 3 : 2 || 47 ||
‘Surprising (Ascarya)! Greed (lObha) for silver
(cAndI) arises, when mother of pearl (sIpI) is mistaken (bhrAnti) to be silver;
similarly, desires (rAga) arise (paidA) due to sensory (vishaya) delusion
(bhrAnti) caused by ignorance of (about) (ajnAna) Self’.
When one sees a rope lying, and mistakes it to
be snake, it generates fear (bhaya) in him. Snake is not there, but one gets
fear of it. The snake is false (jhUThA), but the fear is real (saccA). Then he
starts running; in the fright, he might also fall down; because of that he
might injure his limbs. There was a rope, but it did the job of a snake.
Ashtavakra says – ‘Similarly, sometimes, there
is a glimpse (jhalak) of silver in mother of pearl (sIpI). Mother of pearl is
lying there; in the rays of Sun, it is sparkling (camak) – it looks like
silver. There is no silver there – it just looks so; the moment one perceives
silver, he feels like (bhAva) lifting (uThAnA) it, and there arises the desire
for becoming its owner (mAlik). Even in the delusion of silver, greed arises.
It is surprising that greed can arise due to delusion also. One gets the desire
of getting (pAnA) (something) even when there is nothing (really) (worthy).
We grope in those very places, where we never
got anything. It is alright, at least, if we ever get something. On the Earth,
so many people – infinite number of people – were born; everyone searched for
wealth, but died pauper (nirdhan). Everybody searched for position (pad), prestige
(pratishThA) – everyone became dust (fell down in dust). Great emperors are
lying underneath our feet – they have become dust.
Zhuang Zhou (Chinese philosopher) was returning
from a village. When he was passing through (guzar) a cremation ground
(marghaT), he tripped on a skull. He lifted up the skull and asked for pardon
(mAFI). His disciples asked him - ‘what are you doing – asking pardon from the
skull of dead? What is the use (sAr)?’ Zhuang Zhou said – ‘you do not know. This
is the cremation ground for big people – only kings, rich and politicians are
cremated here. You idiots! This is not a petty skull, this is the skull of some
big person’. The disciples started laughing. They said – ‘You must be joking.
Whether this (skull) belongs to big or small, all skulls are same (equal)
(barAbar); and what kind of pardon you are asking from the skull of a dead
person?’ Zhuang Zhou said – ‘you do not know, it is only a matter of time. If a
few months before, I had tripped on the head of this person, imagine what would
have happened to me. Think of that also. And, after some time, my skull also
would be lying here; people might trip on it, and no one would ask for pardon.
Think of this also.’ Whoever got anything (here)? If one is able to get
anything, then search is worth.
There is a mention (ullEkh) in the life of
Sultan Mehmood. Daily, in the night, he used to ride his horse, in disguise, in
order to find out the happenings (in the town) and how administration
(vyavasthA) is running. Daily, he used to see a person, on the bank of river,
sifting (chAnanA) sand. Once or twice, he asked him as to what he was doing,
and that too, in the dead of the night. The man said – ‘I am sifting sand;
sometimes, I get particles (nuggets) (kaN) of silver here. I gather them. That
is my livelihood.’
After having seen him like that, one day it
occurred to Mehmood that this fellow is exerting a lot, but he gets nothing.
Therefore, he removed his armlet (bhuj-bandh) and threw it, silently, in the
sand and left quietly. His armlet might be worth lakhs of rupees. The man who
sifts sand, did not notice this. After searching for some time, he got the
armlet. The next night, Mehmood came there again. He thought that the person
who sifts sand would not be there. But, Mehmood was surprised to find him
sifting sand again. He told him – ‘I am Sultan Mehmood. Yesterday night, I had
thrown my armlet here. My constables have given me news that you got it and
also sold it. That armlet was worth lakhs of rupees which is enough for you,
your family and children. Then, why are you still sifting sand?’ He replied –
‘Master, I got the armlet because of sifting sand. Now, whatever happens, I
shall not leave the job of sifting sand. Now I will keep on sifting sand; now,
my life (zindagI) is - me and the sand only – where I can get such things like
armlet! I cannot stop now.’
Mehmood has got it written in his biography –
‘there is strength in his point of view (tark)’. But, in this World, what are
we searching, where we never get anything? Yet, we keep on sifting sand. Have
we ever got anything?’
Ashtavakra says - ‘Surprising (Ascarya)! Greed
(lObha) for silver (cAndI) arises, when mother of pearl (sIpI) is mistaken
(bhrAnti) to be (ajnAna) silver; similarly, desires (rAga) arise (paidA) due to
sensory (vishaya) delusion (bhrAnti) caused by ignorance of (about) (ajnAna)
Self’.
‘O Janaka! Are there any desires left inside
(bhItar) you? Is there even a bit (thODA) of delusion (infatuation) (obsession)
(mOha) left (in you)? Is there any greed left? Let me remind you – you have
heard on a number of occasions – ‘leave off greed, infatuation, desire, anger;
only then you can attain knowledge (awareness) of Self (AtmajnAna). The
situation is really the opposite (ulTI). Only when you have knowledge of Self,
desire, infatuation, greed, anger drop off (chUTtA) – that is the result
(pariNAm) (AtmajnAna). In order to bring light (illumination) (prakASa), one
does not get rid of darkness – one has to bring a lamp (light), and darkness is
gone’.
That is why Ashtavakra is asking the question. ‘Have
you attained knowledge of Self? From your declaration (udghOshaNA), it appears
that you have attained knowledge of Self. Now I am asking you – ‘search a
little, whether there is any desire left in you, whether you are still in the
grip (pakaD) of earlier delusion (bhram)?’
It happens often – indeed it happens daily –
every night you dream, and, in the morning, it comes to end; you say that
everything was a dream. And then again, next night, you dream, and it comes to
end the next day morning, and you again say that it was a dream and pure
nonsense (bakvAs), there is no meaning in it. How many times have you dreamt,
and how many times have you said that it has come to end! All your declarations
that – ‘dream has come to end’ – are of no value; the dream will again get hold
of you. The effect of dream is very well known. (Ashtavakra asks) – is your
declaration, of attaining Knowledge of Self, like that?’
Yesterday, I was reading a poem –
(Translator’s note - No reference or meaning
available)
Lover (prEmI) is telling his lover – some damsel
-
यह तीसरा फरेबे—मुहब्बत
है मालती,
यह तीसरी बार भ्रम
हो रहा है।
मैं आज फिर फरेबे—मुहब्बत
में आ गया।
रुखसार दिलशिकार
हैं आंखें हैं दिलनशीं
शोलाजने—खिरद
है तेरा हुस्ने—आतशीं।
मैं सोचता रहा,
मैं
बहुत सोचता रहा,
लेकिन तेरा जमाल,
नजर
में समा गया।
I remember the earlier delusions (bhram).
Earlier two damsels (mAlatiyA) have forsaken me. This is the third delusion.
Two damsels have come and gone.
गो जानता हूं यह
भी तमन्ना का है फरेब,
गो मानता हूं राहे—मुहब्बत
है पुरनसेब,
All these are false, all these are dreams; all
these are deceptions (FarEb) – and I know them all (to be so).
लेकिन बगैर इसके
भी चारा नहीं मेरा,
इसके बिना भी चलता
नहीं।
लेकिन बगैर इसके
भी चारा नहीं मेरा,
कछ भी बजुज फरेब
सहारा नहीं मेरा।
I do not see any alternative for the delusions;
I am not able to visualise life without dreams.
तुझ—सी
परी जमाल हसीनाओं के बगैर,
मैं हूं सनमपरस्त,
गुजारा
नहीं मेरा।
मैं आज फिर फरेबे—मुहब्बत
में आ गया
यह तीसरा फरेबे—मुहब्बत
है मालती।
Whether it is the third or thirtieth of
three-hundredth or three-thousandth – the deception continues.
Ashtavakra said – ‘is it something like that of
the man, getting up in the morning, and saying that, it was all a dream, and
then going to sleep again next day? Is it that, when I leave, you again go to
sleep? Therefore, you look well (inside) that there is no possibility
(sambhAvanA) of your going to sleep again; this awakening (jAgaraN) is final
(AkhirI). (Ensure) that this cessation (TUT) of delusion (bhram), itself is not
proved (siddha) to be another delusion. You look well again (inside). Has it
(delusion) indeed ceased (come to end), and it has come to end such that, it
can never again arise? Therefore, see deeply, whether the seed (of delusion) is
still lurking (chipA) inside. Otherwise, it should not seem that the soil is
clear, but the seed is still buried inside (the soil), and waiting to sprout
forth (ankurit) again?
We realise (again and again – daily) that the
dream has come to end, but, the seed (of dream) is still very much there
inside. That seed, because of which we keep on seeing dream daily, always lies
(buried) inside (zamIn) as it is. Again night comes, at the appropriate (ThIk)
season (time) - when it rains enough - the dream comes up again. What
difference will it make if dream comes to end? The seed of dream should get
burnt (dagdh); if the seed is not burnt, nothing has happened. The ambition
(desire) (AkAnkshA) for wealth is the seed; ambition for position (pad) is the
seed; hankering (mahatvAkAnkshA) is the seed. Ashtavakra is asking Janaka to
look for these seeds – ‘go inside and look whether any seed – even smallest –
is still lurking’.
(Ashtavakra says) - whether the seed is small or
big, the tree grows big. The tree is visible, but we are not able to trace
(patA) the seed (from which the tree sprouted). Therefore, search for the seed.
Till the time the seed gets burnt, do not come under illusion (bhram) that you
have got out of delusion (bhram)’.
viSvaM sphurati yatrEdaM
tarangA iva sAgarE |
sO(a)hamasmIti vijnAya kiM
dIna iva dhAvasi || 3 : 3 || 48 ||
‘I am That (vahI) ocean-like
Self (AtmA) in which waves-like World (saMsAr) arises (sphurit)’ – even after
knowing thus, why are you running (dauD) like a pauper (dIn)?
The only thing which is pitiable (dInatA), in
the life of man, is desire (infatuation) (stored impressions) (obsession)
(vAsanA), because desire makes beggar of man. The meaning of desire (vAsanA) is
- ‘give’ (dO), ‘my pocket (jhOlI) is empty (khAlI), fill it’; the meaning of
vAsanA is ‘beseeching’ (mAngnA)’; it means – ‘whatever I am, it is not enough
(paryApt)’, ‘I am not happy with whatever I have, give’
It is said that people of native village of Farid
(Punjab Muslim preacher) told him – ‘you know Akbar, and Akbar knows you, and
he regards (pays tribute to) (sammAn) you. You just tell this to Akbar – to
open a Madrasa (Islamic school) in our village, because our children are very
eager to be educated (paDnE). Ours is a poor village; if you tell (Akbar), then
Madrasa could be opened. Farid had never gone to the king’s palace (mahal).
Sometimes, if Akbar was interested (ras), he would come to the assembly
(darbAr) of Farid.
Farid, thought – ‘if anything is to be sought
(from Akbar), I will have to go there (his court)’. So, he went there. He
reached there, early in the morning, because if anything is to be sought, it
should be done early in the morning; by evening, the person (from whom
something is sought) could become angry and worried (involved in routine
affairs); he might, on the other hand, seize something from you. That is why
beggars come early in the morning, because they have hope (ASA) in the morning;
getting up in the morning, after taking rest in the night, one’s life is not
that much burdensome (bhOjhil), one is not that much angry, as one is in the
evening, having become tired.
Therefore, Farid reached there (the Court of
Akbar) early in the morning. Akbar was engaged in prayer (prArthanA) in his
personal (nijI) mosque. Farid was allowed to go there, because people knew that
Akbar had a lot of feeling (regard) (bhAva) for him (Farid). Farid stood behind
him (Akbar). After completing prayers, Akbar lifted his hands towards the sky
(AkASa), and said – ‘O paramAtmA! Give me more wealth (dhan), more riches
(daulat), make my empire (sAmrAjya) greater (baDA)’. Farid had tears in his
eyes, seeing the king’s pitiable condition. He thought – ‘Is he really an emperor?
I am much better off; at least paramAtma will not allege (ilzAm) that I ask
anything from Him. Should I ask anything from him (Akbar)? Taking anything from
him will mean, making him poorer. He is, as it is, a beggar; his condition, as
it is, is very bad (kharAb); see his pitiable condition (dInatA)! Even now he
is entreating with open hands (hAth phailA). An emperor like Akbar, who has everything,
is begging even now! What is the use of having (possessing) (hOnE) things? It
does not end (miT) beggar-hood (bhikhmangApan).’
There are two kinds of beggars (bhikhmangE) –
poor (garIb) and wealthy (amIr); everyone is indeed a beggar; one can forgive
(kshamA) the poor; but, how to forgive the wealthy? He (wealthy) also keeps on
begging.
Farid was returning. When Akbar got up (after
prayer), he saw Farid going down the steps. He (Akbar) said – ‘Why did you
come, and why are you going? You never came before. You are welcome (svAgat).
Please come (padhArE) to my home (ghar)’. Farid said – ‘it is over; I came for
something (bAt), but that thought (khayAl) was wrong; I have erred (cUk); I was
mistaken (bhUl); it is none of your fault (kasUr)’. Akbar became very disturbed
(bEcain). He said – ‘what happened? Let me, at least, understand. Do not talk
in riddles (pahElI bhUj)’. Farid replied – ‘(my) villagers, in their
misunderstanding (nAsamajh), think (samajh) that the Emperor has plenty (bahut);
I was also deluded (bhram) by their words. Taking their words for granted
(bAtOn mE AnA), I came to you. It is not right to have friendship with those
who do not have right understanding (meaning villagers) (nAsamajh). Now, I am
going back to make them understand that they were wrong. I came here to seek
(mAng) (charity), because villagers asked me to open a Madrasa (in the
village). No, (not now), because your situation (hAlat) is bad (kharAb), you
are in a pitiable (dIn) condition (avasthA). I will not beseech (prArthanA) you
for that. If I had something, I would have given you, but I have nothing. Your
condition is very bad – as if you are insolvent (divAlA) now. You were seeking
by praying. I came to see the Emperor; having seen a beggar (bhikhArI), I am
returning.’
Ashtavakra said – ‘viSvaM
sphurati yatrEdaM tarangA iva sAgarE - As the waves (tarang) rise (sphurati) in
the Ocean (samudra), so also, the World-waves (saMsar tarang) arise in the
Self-ocean (Atam rUpI); sO(a)hamasmIti vijnAya - knowing (jAn kar) thus - that
I am (aham) paramAtmA (saH), kiM dIna iva dhAvasi - why are you running (dauDA)
like a pauper (dIn)?’
Ashtavakra said – ‘Just look
inside yourself, whether there is still any race (to acquire) is left, whether
any want (mAng) is left, whether any desire to acquire (pAnE) is left; because
‘meeting (realising) (milnA) paramAtma’ means that there is nothing more left
to acquire – one has attained what is to be attained; (that which is) final
(destination) (AkhirI) has been attained, the utmost has been gotten (mil);
there is nothing, beyond this, to attain. If you still feel that you have
something more to attain, then, Janaka, understand that, you have not attained
paramAtmA, you have been trapped in (tricked into) (jAl) words, you have been
influenced (prabhAva) by me, you have been deluded (sammOhit).’
Bear in mind – mind is in a
hurry (jaldI) to accept (mAn) easily those things which are palatable (acchI)
to it. If someone says – ‘you are paramAtmA natured (svarUp)’, who wants to
refute (refuse) (inkAr)? If someone says – ‘you are Brahman natured’, who wants
to refute? (It is so), because it feeds (bharnA) your ego (ahankAr). If someone
says – ‘you are pure (Suddha), knowledge (buddha), eternal (nitya)
consciousness (caitanya)’, who will refute? If someone says – ‘you are pure
knowledge’, even the most idiotic (buddhu) of idiots also will not refute, but
he will also say – ‘very right (ThIk), now you have recognised (pahcAnE) (me);
till now, no one has recognised (me) thus, because they were all fools
(nAsamajh), how can they recognise? But, you are intelligent (buddhimAn), that
is why you have recognised (me)’.
(Ashtavakra said) – ‘Is it
that, the (your) declaration (ghOshaNA) of knowledge (jnAna), is becoming the
basis (AdhAr) for your ego? Is it that, it is to your liking (prItkar) that you
want to agree (mAn) it? When someone says – ‘you are a sinner’, then you
(heart) (dil) becomes angry (nArAz). If someone says – ‘you are pure-souled
(puNyAtmA)’, then, you agree to it. Maybe, the one who said – ‘you are sinner’,
was nearer to truth’.
Tolstoy has written in his
autobiography (AtmakathA) – One day, early in the morning, I went to the
church; I found the most wealthy person in the village praying there, at that
time (early morning), when it was still dark. I was astonished (cakit) to find
even such a man praying. I stood behind him and listened. Being dark, that
person did not know of someone standing behind him. That person was saying –
‘Lord (prabhu), I am a great sinner; there is no sinner like me in this World.’
He was making confession of his sins; his sincerity and feeling, in confessing
to his sins, was very much visible (pragaT).
But, as the day dawned, he realised that
someone is standing behind him. He saw Tolstoy standing behind. He came near
Tolstoy and said – ‘Excuse (kshamA) me, but this matter should not reach
anyone, because whatever I said was between me and the Lord (paramAtmA). If you
have heard it, just forget it. Ensure that it does not reach the ears of anyone
else; otherwise, I will initiate defamation (man-hAnI) case against you’.
Tolstoy said – ‘This is very nice! You, yourself, are declaring before the
paramAtmA, but you are afraid of people?’ He said – ‘do not get into the
subject; if ever you broached the subject anywhere, and if I happen to hear
about it, you will be caught (arrested?) – because there is no other person
here. This is something private (nijI) between me and paramAtmA – and not a
public topic.
Then, we want to confess to
our sins silently - between oneself and paramAtmA; but, we want to declare our
merits to the World. Actually it should be the other way round – the declaration
of merits should be private – between oneself and paramAtmA, and declaration of
sins should be universal (sArvalaukik) and public (sArvajanik).
Therefore, Ashtavakra said –
‘is it because these words (bAtEn) are tasty (svAdishT), sweet (madhur) to you,
and these are the essence (sAr) of Vedas, Upanishads? It is for sure (pakkA)
that these (words) are tasty to you; but just because something is tasty, does
not mean that they become the truth’.
Man is afraid of death, that
is why he hastily agrees that Self (AtmA) is eternal (amar) – not because he
has understood that the Self is eternal – it is only because of fear of death
(that he agrees).
Have you seen – this Bharat
nation (mulk) believes (mAn) that Self is eternal, but it is difficult to find
a more coward nation anywhere. It should be the other way round – no one can
make him, whose (who knows that) Self is eternal, a slave (gulAm). But we
remained slaves for a thousand years – and Self is eternal!
No, we have held on to the
doctrine (siddhAnt) - Self is eternal; that is why we are afraid of death; this
doctrine is our security. We have not known (understood) this doctrine through
our (personal) experience (anubhava). If indeed we had known this (doctrine)
through our experience, then, this nation could not have been made a slave, no
one can suppress (dabAnA) this nation. Because, how can you suppress one, whose
Self is eternal? At worst (zyAdE sE zyAdA), one can threaten (dhamkI) to kill,
but, one cannot threaten the nation. No threat has effect on a person who knows
that Self is eternal. But what we see is the opposite (ultA) – people who are
frightened (bhayabhIt), afraid of death, are reciting incantations (mantra-jAp)
of (about) Self being eternal. People who are lying at the bottom (base minded)
(kshudra) are making declaration about the grand (virAT)! The discussion
(carcA) about the ‘grand’ – is it a method (AyOjan) of hiding the baseness? Is
the discussion about merit (puNya) only a method to hide the sins?
Ashtavakra said – ‘Janaka, if it is so, get
inside and see, get it tested (against criterion)’ (kasauTI).
SrutvApi SuddhacaitanyamAtmAnamatisundaram |
upasthE(a)tyantasaMsaktO
mAlinyamadhigacchati || 3 :4 || 49 ||
‘Even after hearing (sunkar)
about the Self (AtmA) as (to be) surpassingly (atyanta) beautiful (sundar) and
pure consciousness (Suddha caitanya), how does anyone become much (atyanta)
attached (Asakta) to sensual objects (indriya vishaya), and thus become impure
(malinatA)?’
SrutvApi – Even after hearing
(sunkar bhI)!
Bear in mind, knowledge
(jnAna) is not attained only by hearing (sunanA); knowledge is attained through
self-experience (anubhava). Knowledge is not attained through Vedas (Sruti) and
scriptures (SAstra). Hindus did it right by bifurcating (khaND) the scriptures
into two – Vedas (what is heard, revealed) (Sruti) and what is remembered
(smRti). There is no knowledge in them. Some scriptures are Srutis, and some
are smRtis. Knowledge is not attained through Sruti or smRti. Sruti means –
what is heard (sunA); smRti means – what is remembered (yAd). Neither of them
are ‘known’ (jAnA huA).
SrutvApi
SuddhacaitanyamAtmAnamatisundaram |
By just hearing, do not get
deluded or start believing so (that Self is surpassingly beautiful, pure
consciousness). Until you actually know it (to be so), do not believe (mAn), do
not trust (viSvAs). Have conviction (AsthA) through experience (anubhava) only.
Otherwise, you will be believing superficially (Upar) – that Self is very
beautiful – but the old (purAnI) pus (mavAd), same attachment (Asakti) to sense
objects (indriya), same wounds (ghAv) of temptation (vAsanA) would be flowing,
secreting within (bhItar) your life (jIvan).
‘Even after hearing (sunkar)
about the Self (AtmA) as (to be) surpassingly (atyanta) beautiful (sundar) and
pure consciousness (Suddha caitanya), how does anyone become much (atyanta)
attached (Asakta) to sensual objects (indriya vishaya), and thus become impure
(malinatA)?’
Bear this in mind. There are
many who hear; and there are many who believe what they heard. But, look at
their lives – though they have believed by hearing again and again, they are
rotting in the same impurity (malinatA), it (impurity) does not go away. When
an opportunity (maukA) arises, it is the same - ‘third deceit, three-hundredth
deceit’; they become ready to face another deceit (FarEb).
How many times have you
thought – ‘I will not get angry (krOdh)’? You have known for sure
(bhalI-bhAntI) that anger is, a sin, a poison (zahar), of no use. But, when it
(anger) arises, you are lost in some cyclone (jhanjAvAt) – you do not even
remember. When the anger is gone (subsided), it had already uprooted (ujAD) all
your inner gardens (bagiyA); then, you remember (anger being a sin) and you
regret (paScAt-tAp). Then, again, ‘what is the use of crying over spilt milk’
(‘ab pachtAyE hOt kyA jab ciDiyA cug gayI khEt’ – a Hindi proverb meaning – of
what use crying after the birds have picked the whole field?). This has become
an old habit - got angry, then, regretted; then again got angry and then
regetted. Anger and regret have become associates – there is no difference now.
Your regret could not stop anger from manifesting again. It is clear that you
have not ‘seen’ anger so far – you have just heard, repeatedly, that anger is a
sin; it is not your personal (Atma) experience (darSan).
I was reading a Buddhist
story. There was a merchant (sETh) Mrugar (mRgAr) in Sravasti (second capital
of ancient Kosala Kingdom). He had a daughter-in-law named Vishakha. She is
used to go to hear Buddha. Mrugar had never gone to hear (Buddha); he was
money-greedy - mad after money. He was the greatest merchant of Sravasti –
which was the richest town, and Mrgar was its richest man. You may not know
that the word ‘Seth’ is the corruption (upabhramSa) of the word ‘Sreshthi’
(SrEshThi) – SreshTh. Now, it has become almost vulgar (gAlI) usage. But,
sometime, the word was used for the most excellent persons. Mrugar was the
biggest and most excellent man of the town Sravasti, but he never went to hear
Buddha. Vishakha served her father-in-law; she used to prepare food for him. But
she was worried about her father-in-law that, though he was becoming old, (he)
never went to hear Buddha. Leaving aside ‘knowing’, he did not even hear
Buddha. His whole life was being spent in wealth, position and splendour
(vaibhava). He was spending his life, wasting in the sands (rEt mEn gaMvAnA);
this river (saritA) would be lost (in the sands) without reaching the ocean. One
day, Mrugar was seated for food and Vishakha was serving food; she said to him
– ‘Sire (tAt), is the food alright? Is it tasty?’ Mrugar replied – ‘you always
prepare nice and tasty food; you never asked this question before, but asking
today; what is the matter? Food cooked by you is always very tasty’. Vishakha
responded – ‘It is due to your grace, otherwise, the food would never be very
tasty, because all (this food) is indeed stale (bAsA). I am worried that I have
to serve you always only stale food.’ Mrugar said – ‘Are you mad – stale? Why
are you serving stale food? There is plenty of wealth, and whatever you want,
is always available. Then, why stale food?’ Vishakha replied – ‘I am not
talking about it (the food) – you have not understood. This prosperity
(dhan-dhAnya) of yours may be due to merits earned in your earlier lives; but,
in this life, I have never seen you making any efforts to earn merit
(puNya-purushArtha); that is why I said that all this is stale. Maybe you had
earned merit in your previous lives; that is why, you are wealthy now. But, I
have never seen you – through my eyes, since my coming here as your
daughter-in-law – making any efforts, for earning any glory (pratAp) through
merit; there is no love, no (righteous) conduct (dharma), no worship (pUjA), no
prayer (prArthanA), no meditation (dhyAna) – there is nothing in your life.
That is why, Sire, I say that all these food are only stale obtained through
merits earned in your previous lives. When are you going to have fresh (tAzA)
food?’
Mrugar got up midway from
meal. He could not at all sleep that night. The matter was simple and he has
been deeply wounded (cOT). Next morning, Vishakha found her father-in-law also
present to hear Buddha and he was listening. After listening a lot, he also
started talking about knowledge (jnAna). Years passed by. Earlier, he used to
talk about wealth; now he started talking about knowledge. But his life was as
it was earlier. Then, Vishakha said to him – ‘Sire, you are still eating stale
food – now it is the stale food of knowledge. These are the words of Buddha –
not yours. Now, you are repeating His words. When are you going to speak your
words? When will the song which you brought along with your life-breath (prAN),
become manifest (pronounced) (pragaT)? My Lord, please manifest it. There is a
stream hidden inside you, make it flow. That (stream) is stale now.’
Your wealth is stale, so is
your knowledge. Being stale is sin – all sins are stale. Merit (puNya) is
always fresh (tAzA), just bathed (sadyaHsnAT); merit is like freshly blossomed
flowers after a spell of rain, like the fresh leaves dancing in the rays of
just risen Sun; merit is like that. Listening to knowledge, do not believe
everything told. Do not stop until you ‘know’ (jAn) it (through personal
experience).
sarvabhUtEshu cAtmAnaM
sarvabhUtAni cAtmani |
munErjAnata AScaryaM
mamatvamanuvartatE || 3 : 5 || 50 ||
‘It is surprising (AScarya)
that even after realising (jAnatA) Self (AtmA) in all beings (things) (bhUta),
and all beings in the Self, ascetics (sages) (muni) have ego (I-ness)
(mamatA)’.
Ashtavakra said – Look at the
ascetics (muni), holy men (sAdhu), renunciates (sanyasi) and saints (sant) –
they say – ‘Self is in all beings (things) and all beings are in the Self’;
yet, they have ego (possessiveness) (I-ness). Therefore, Janaka, do not be in a
hurry – you also do not become like such ascetics – that you (also) say
superficially (on the surface) (Upar Upar) ‘I do not have any ego, I have
abandoned all’.
When I was going to Delhi, a
Jain woman-saint (nun) (sAdhvI) came to meet me. After listing to me, it
occurred to her that she should get out of the trap (jAl) in which she found
herself. I told her to talk to her guru first. When she said it to her guru, he
became very angry (nArAz). Guru said that he wanted to meet me. When he met me,
he was very annoyed (angry) (nArAz). In his anger, he forgot himself; he said –
‘if this nun leaves us, it will greatly damage (hAnI) our tradition
(sampradAya); also, I have great attachment (mamatA) for her – she is support
(sahArA) for my old age (buDhApA)’. He had become very old. I said – ‘it is
like what a father speaks, that this son is support for our old age; it is like
what a mother speaks, that this daughter is support for our old age. This has
become a house-hold (ghar-gRhastI) talk. It does not behove a saint (sAdhu). If
this nun feels that she will attain ‘freedom’ (svantantratA) by getting out of
this trap, then, you should give your blessings. If you have attachment for
her, then consider whether attachment is your problem (samasyA), and try to
solve it; leave attachments before death’. Then, he was astounded (cauk); he
said – ‘what you say is correct (ThIk); there should be no attachment (mamatA),
but there is (I have) attachment’. If one leaves (chUT) attachment for their
children (bETA-bETiyA), then they get attached to disciples (of both genders)
(Sishya-SishyA). Attachment does not go away; if one leaves attachment to home,
he gets attached to temple (mandir); if one leaves attachment to the shop, he
gets attached to the hermitage (ASram); but attachment does not go away.
‘My-mine’ (mErA) goes on making new resorts (ASraya) – even before wrecking
(ujAD) one resort, one makes another resort; even before downing (girA) one
nest, he makes nest in another place; but, ‘my-mine’ continues to remain as it
is (bactA).
Ashtavakra said – ‘Janaka,
even after knowing (realising) Self in all things, and all things in the Self,
there are ascetics (muni) who still have attachment – this is the actual (aslI)
surprise. You consider it surprise - as to how the Self (AtmA) which pure
(Suddha) consciousness (buddha), has fallen into the World (samsAr). Leave away
this worry (Fikra). I have seen greater surprise than this. Persons have become
ascetics, leaving everything, and made declaration.’
sarvabhUtEshu cAtmAnaM
sarvabhUtAni cAtmani |
munErjAnata AScaryaM
mamatvamanuvartatE || 3 : 5 || 50 ||
(Ashtavakra said) – I shall
tell you about the actual (aslI) surprise. People have left off (chOD)
everything, yet, nothing has fallen off (chUT) – attachment (mamatA) is still
there. You can see a bigger miracle (camatkAr) – even saints (sAdhu) are
house-holders (gRhastha), a renunciate (sanyAsI) also is still bound (bandhA).
Those aspiring (AkAnkshA) for release (mOksha) also are loitering (bhaTak) in
the World (samsAr). They talk of release (mOksha), but the life-breath (prAN)
is stuck up (aTak) in the World. Therefore, just think; do not become an
ascetic (muni) in a hurry, because it is a miracle (to become an ascetic).
Ashtavakra must have been a rigorous
(harsh) (kaThOr) guru. Guru should be rigorous. If guru is not rigorous, he
cannot be merciful (karuNAvAn). His rigor is indeed his mercy. He (Ashtavakra)
tightened (kasnA) (the grip), he assayed (ThOk) (Janaka). Janaka must have
become frightened (ghabrA). At first, Janaka must have thought that the guru
would, at once, embrace (chAtI sE lagAnA) such lofty (UncI) statements, to be
fortunate (dhanyabhAg), that he (Janaka) has attained (upalabda). But, the guru
is indeed strange (khUb) that he (Ashtavakra) is reproaching (DANT pilAnA) him!
But, Ashtavakra did it right
– gold is tested (parakh) by assaying (kasauTI); gold becomes pure (kundan)
only by passing through fire (Ag).
AsthitaH paramAdvaitaM
mOkshArthE(a)pi vyavasthitaH |
AScaryaM kAmavaSagO vikalaH
kEliSikshayA || 3 : 6 || 51 ||
‘This indeed is surprising
(AScarya) that even those who are established (ASraya kiyA) in Supreme
non-duality (parama advaita) and (those) who are intent (udyat) on release
(mOksha), having come in the grip (vaSa) of lust (kAma), become disturbed
(sick) by practising (indulging in) (abhyAs) (love) sports (krIDA).’
Even while being in the
death-bed, about to die, and death knocking at the door, one remains indulgent,
afflicted (pIDit) by lust (kAma vAsanA); and, it is not so only with ordinary
man, but also with those, who are established in supreme non-duality, who have
declared their conviction (AsthA) in supreme non-duality, who are established
(resident) (ghar) in the Lord (bhagavAn), who are intent on release, who say
that they are proceeding in the path of release.
‘.....man, having come in the
grip (vaSa) of lust (kAma), becomes disturbed (sick) by practising (indulging
in) (abhyAs) (love) sports (krIDA) – this is surprising.’
Old habits die hard. Even
when one has attained wisdom (consciousness) (bOdh), old habits assault (hamlA)
him again and again; habits take revenge (badalA).
I have heard – a blind
(andhA) and a lame (langDA) were friends – both were beggars. Their friendship
was of essential nature because one is blind and the other lame. The lame
cannot walk, the blind cannot see. The blind walks, and the lames sees. The
lame sits on the shoulders of the blind, and both of them go begging –
partnership (sAjhEdArI) in the business (dUkAn) of beggary. But, sometimes,
they used to fight, as happens with every partnership. Sometimes, one takes
more, the other less. Or when the lame deceives (cakmA) the blind, they used to
fight. One day, the fight became so fierce, that they were beating each other.
After that, they ended their partnership thinking that they would somehow pull
on (ghisaT) but no more of this – enough of this deception (dhOkhA).
It is said that the Lord
(paramAtmA) had much mercy on them. He used to have mercy earlier, but not now,
because, the Lord became fed up, by showing mercy repeatedly; because man is
such that, if He shows mercy, it does not reach up to the (intended) person
(getting swindled by man). Therefore, the Lord would have become fed up. That
was old story; now, He had mercy (on the beggars). He came in person (maujUD),
he manifested himself (pragaT) (before them). He (Lord) thought that He would
bless (ASIrvAd) them both. He thought He would go to the blind, and ask him to
seek whatever he wants. Naturally (svabhAvataH), the blind would ask for
eye-sight (Ankh), because that was his grief (pIDA). He thought that he would
ask the lame to seek whatever he wants, and he would ask for legs. He thought
that it is appropriate to make both of them independent (svatantra).
He (Lord) went, but came back
weeping (rOtA). Paramatma returned weeping! Because, when He said to the blind
– ‘I am paramAtma; I have come to give you boon; seek whatever you want. The
blind said – ‘make the lame, blind’. When he went to the lame, and asked him to
seek boon, he (lame) said – ‘Lord, make the blind, lame’. Because of such
experiences (anubhava), Lord has slowly stopped coming to the Earth – (He
thought) – ‘there is no substance (sAr) (in my going), (by my going), the
disease got doubled (dugunI); nothing useful happened because of my coming;
because of mercy (dayA), it became more fatal (ghAtak)’.
Man and his habits! Even
suffering (dukh) is a habit! Even if paramAtma is standing before you, by
whatever you would ask from Him, you would be inflicting more pain (suffering)
on yourself. Your old habits only would seek (from the Lord), isn’t it! If the
blind had a little understanding (akla), he would have said – ‘Lord, whatever
seems appropriate (ThIk) to you, whatever is fit (yOgya) for me, please give
that; because, whatever I would demand, that would be wrong (galat) as I have
so far been in the wrong only; my demand would come only from my faulty (galat)
awareness (cEtanA); no, I am not going to demand; You give whatever you want –
may Your wish be fulfilled! You would be able to visualise (dEkh) better
(ThIk). Give me whatever is appropriate (fit) (yOgya) for me.’
The blind demanded – that was
the fault (bhUl); the lame demanded – that was the fault. The habits were old,
and the poison (zahar) of anger (resentment) (krOdh) was still there. Even
though paramAtmA (Himself) was standing before them, they defaulted. Often, one
is confronted (sAmnE) by moments (ghaDI) of release (mOksha); even then, he
defaults, because old habits are aggressing (hamlA) – they are very aggressive
during the moments of release – because habits want to protect themselves;
every habit protects itself, it does not want to be broken (TUT).
In my view, most of the
people in the World, who are unhappy (dukhI), are not so, due to unhappiness
(dukh). In ninety-nine out of hundred occasions (maukE), there is no reason at
all, but it is only their habit (Adat) (to be unhappy). Some people have made
deep (gahan) practice (abhyAs) of being unhappy. The practice has become such
that, it cannot leave them. They have invested (lagAyA) their whole lives in
it. How can they leave it today, suddenly? No.
I was reading a book. It is a
unique (anUThI) book; everyone should read it; everyone will be benefited by
it. The name of the book is – ‘How To Make Yourself Miserable’ – actually, it
means ‘how to be unhappy’. The author (likhnEvAlA) (Don Greenburg) has made a
lot of research (khOj). He has made all the rules (niyam) clear, so that there
is no lapse (cUk). You are also practising some of these (rules), unknowingly
(anjAnE); but, if you read the book with deliberation (jAn-bUjh), you can also
practise (the rules) correctly (ThIk) and methodically (vyavasthA). Maybe,
there is some failure (lapse) (bhUl-cuk) that your unhappiness is not complete
(paripUrNa).
We are accustomed (abhyAsI)
to unhappiness. Lust is one of the oldest practice – eternal (sanAtan), ancient
(purAtan) – we have practised it through many lives. We never got anything from
it – always we have lost (khOyA), wasted (gavAyA); but, the practice is
saturated (samA gayA) in every pore (rOE-rOE) of our body (and mind).
AsthitaH paramAdvaitaM
mOkshArthE(a)pi vyavasthitaH |
....the one who is ready
(readying) (taiyAr) for release (mOksha) and he who has declared his conviction
(AsthA) in Supreme non-duality (parama advaita).
AScaryaM kAmavaSagO vikalaH
kEliSikshayA |
kEliSikshayA – due to (kAraN)
old (ancient) (purAnA) edcuation (SikshA), practice (abhyAs) of lust
(kAmavAsanA) – he becomes disabled (weakened) (vikala) again and again.
Even till the moment of
death, man is filled with dreams of lust. He sits for meditation (dhyAn) – even
then, the thoughts of lust are running in his mind; he is seen in the temple
externally (bodily) (bAhar), but internally (mentally) (bhItar), he may be in
the brothel (vESyAlaya).
Therefore, Ashtavakra says –
‘Janaka, be not in a hurry (jaldI). This trap (jAl) is very old. Have you
become released (mukta) just in a moment?’
Ashtavakra is not saying –
‘you have not become free (released)’. The whole concept (dhAraNA) of
Ashtavakra is that, one can attain release, just in a moment (tatkshaN). But,
he is alerting (sAvacEt) (Janaka) from all directions (sab taraF) so that there
is no delusion (bhrAnti) left. If this release happens, it should be, in all
aspects (extensively) (sarvAng), so that it should not remain incomplete
(adhUrA) anywhere, so that germs (rOgANu) should not return (vApis) again from
anywhere.
udbhUtaM
jnAnadurmitramavadhAryAtidurbalaH |
AScaryaM kAmamAkAnkshEt
kAlamantamanuSritaH || 3 : 7 || 52 ||
‘It is very surprising
(AScarya) that even after knowing that sensual enjoyments (lust) (kAma) is the
enemy (Satru) of knowledge (jnAna), one, who is very weak (ati durbal) and
reached (prApta) end of days (antakAla), still desires (icchA) sensual
enjoyments (kAma bhOga)’.
Ashtavakra says - ‘O Janaka!
What kind of surprise you are talking about? I shall tell you the real
surprise. A man is dying, all his life energies have been depleted (kshINa),
the whole life has disintegrated (bikhar); even then, the desire for sensual
enjoyments (lust) (kAma vAsanA) is left. Excepting for (sivAy) bitter (kaDvA)
and pungent (tikta) tastes (svAd), nothing else is left. Excepting for
nostalgia (vishAd) and wounds (ghAnv) nothing is left. The whole life was a
failure (viphalatA); yet, lust is left. It is very hard (kaThin),
unsurmountable (dustar) (to get rid of lust), because, it is very ancient
(prAcIn). Therefore, you check (nirIkshaN) it properly (ThIk), diagnose (nidAn)
it; get into your inner awareness (antaScEtana), get into your sub-conscious
(acEtan).
(Translator’s note –
‘excepting for bitter and pungent tastes’ – this may not mean ‘taste’ per se,
but to the memories – bitter and harsh memories.)
In fact (vastutaH), what
(Sigmund) Freud calls ‘unconscious’ (acEtan), Ashtavakra signals (ISArA)
towards the same. (Ashtavakra says) - ‘there is illumination (prakASa) in your
consciousness (awareness) (cEtan), but what is the status (gati) of your
sub-conscious (acEtan)? In your sitting
(baiThak) room, everything is neat and clean (sAF sutharA), but what is the
condition of your basement (talghar)? If fire is burning in the basement, the
smoke will soon reach your sitting room also. If the basement is full of dirt
(gandagI), how long can you sustain (kAyam) fragrance (suvAs) in your sitting
room? Get down inside, step by step. Search for seeds (of desires) in your
sub-conscious, and set fire (dagdha kar) there. If you do not find (anything)
there, then, it is alright. Then, whatever has happened, has happened
correctly.
Grief (dukh), thirst
(tRshNA), desire (kAma), greed (lObh), anger (krOdh) – all these diseases
(bImAri) are the results (phal) of our constant (satata) practice (abhyAs). It
is not for no reason that we have decorated (sajAnA), embellished (saMvAranA)
these with great labour (mEhnat); we have deliberated (sOc-vicAr) about these;
we have invested a lot of wealth and assets in these; we have erected (created)
(racAyA) these by dedicating (entrusting) (nyast) great self-interest (svArth);
this is our total World (samsAr).
(Translator’s note – ‘hamnE
baDA nyast svArth inmE racAyA hai’ – I have given here an approximate meaning
of these words –‘we have erected (created) these by dedicating (entrusting)
great self-interest’. However, it is doubtful whether it conveys the spirit
(bhAva) of what Acharya may have intended.)
When someone tells that he
wants to be free (mukta) of grief (dukh), then he should keep in mind (khayAl)
whether he is taking any advantage of his grief, whether he is reaping (Fasal
kATnA) benefits (from grief). If he is reaping benefits from grief, then, even if
he wants to be free of grief, it will not be possible.
There are some such people,
whose total happiness is this much, that when they are in grief, others should
show them sympathy (sahAnubhUti). Have you seen – the wife is so happy
(prasanna) when listening to radio. When the husband approaches the home, radio
is switched off, and she has headache – immediate headache. I have seen this. I
have stayed in their houses. Therefore, I am telling. I was noticing, just
then, the wife is quite alright; she was talking to me alright. The moment the
horn of husband’s car is heard downstairs, she goes into her room and lies
down; the husband told me that his wife is having headache. What has happened?
I am not saying that she might not be having headache; maybe she has
(headache); but, there is a deep cause behind the headache. The husband
expresses sympathy, sits by her bedside, places hand on her head, only when she
is having pain. There is a selfishness (svArth) in the pain. The pain might
actually have happened, because of that expectation (AkAnkshA) that someone would
place hand on their head; and, the husband does not place hand if she is not
having pain. As it is, which husband places hand over wife’s head? That is only
a compulsion (unavoidable) (majbUrI). That is why, she has made up a headache;
now, what else to do? Whereas, he (husband) has to read newspaper somehow, but
he is sitting there, with hand on her head.
If your grief comprises (samAvishTa)
of the inner desire (kAmnA) - that someone should place their hand on the head,
that someone should express sympathy (sahAnubhUti), that someone should show
love (prEm), that someone should pay attention (dhyAn) – then, no matter how much you want to get rid
of (mukta) it (grief), you will not be able to do so. Because, you will be
irrigating plants (sInc) by one hand, and cutting the branches (of the plant),
by the other hand. You will be cutting the branches externally, and irrigating
internally. By this, there can never be relief (chuTkArA). You should check
whether you have any plan (niyOjan), any investment in grief.
Poem – (given in the Transcript) – Source not
known – whether it is that of Osho; Meaning not available –
मंजर रहीने—यास
है,
नाजिर
उदास है,
मंजिल है कितनी दूर
मुसाफिर उदास है।
परवाज में कब आएगी
रिफअत खयाल की
नारस हैं बालो—पर, ताइर
उदास है।
तख्तीके शाहकार का
इम्कां नहीं अभी,
अशआर बेकरार है, शायर
उदास है।
मुद्दत से यात्री
को तरसती है मूर्ति,
सुनसान कोहसार का
मंदिर उदास है।
एहसासो—फिक्र
दोनों का हासिल है इस्तिराद
शायर है महूवे —यास
मुवक्सिर उदास है।
Here, everyone is gloomy
(udAs); the birds are gloomy – they are not able to fly - maybe they have
become enamoured by their golden (bird) cage. Here, the poet (kavi) is gloomy,
because people listen only to gloomy poems, and applaud them. Here thinkers
(vicArak) are gloomy, because people consider those, who are laughing and
happy, to be mad – which thinker understands? Here, everyone is gloomy. In this
atmosphere (vAtAvaraN) full of gloom, it seems very difficult to get beyond.
The air here is gloomy. The air here has lust (kAmavAsanA), anger (krOdh),
greed (lObh), attachment (mOha). It is very difficult to bring (utArnA) rays
(kiraN) of deliverance (mOksha) here.
But, rays descended in the
life of Janaka. They descended, that is why, Ashtavakra wants to test
(parIkshA) him from all angles – (so that) there remains no lapse, no opening
(crack) (chidra) anywhere. Because of this great mercy (karuNA), he uttered
such harsh (kaThOr) words to Janaka – ‘just check (dEkh) it; you should not
fall into the trap (jAl) in which many an ascetics had fallen, many people of
wisdom (jnAnI) had fallen, many sensible (samajhdAr) people got entangled
(ulajh) in foolishness (nAsamajhI), many a scholars (pandit) remain suppressed
(dabE) under the (weight) of scriptures (SAstra), many of those who talk of
sacrifice (tyAg), are full of expectation (AkAnkshA) of wealth. You make a
thorough inquiry of all these, so that these should not be there; only then,
your declaration is truthful (satya).’
Hari Om Tatsat
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