This Pravachan was delivered on 27 Sep 1976
Pravachan Audio link – Soundcloud –
https://soundcloud.app.goo.gl/1utR6
Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-17/
(Pravachan No 16 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 |
ihAmutra viraktasya
nityAnityavivEkinaH |
AScaryaM mOkshakAmasya
mOkshAdEva vibhIshikA || 3 : 8 || 53 ||
dhIrastu bhOjyamAnO(a)pi
pIDyamAnO(a)pi sarvadA |
AtmAnaM kEvalaM paSyan na
tushyati na kupyati || 3 : 9 || 54 ||
cEshTamAnaM SarIraM svaM
paSyatyanyaSarIravat |
saMstavE cApi nindAyAM kathaM
kshubhyEt mahASayaH || 3 : 10 || 55 ||
mAyAmAtramidaM viSvaM paSyan
vigatakautukaH |
api sannihitE mRtyau kathaM
trasyati dhIradhIH || 3 : 11 || 56 ||
niHspRhaM mAnasaM yasya
nairASyE(a)pi mahAtmanaH |
tasyAtmajnAnatRptasya tulanA
kEna jAyatE || 3 : 12 || 57 ||
svabhAvAdEva jAnAnO
dRSyamEtanna kincana |
idaM grAhyamidam tyAjyaM sa
kiM paSyati dhIradhIH || 3 : 13 || 58 ||
antastyaktakashAyasya nirdvandvasya
nirASishaH |
yadRcchayAgatO bhOgO na
duHkhAya na tushTayE || 3 : 14 || 59 ||
अष्टावक्र उवाच ।
इहामुत्र विरक्तस्य
नित्यानित्यविवेकिनः ।
आश्चर्यं मोक्षकामस्य
मोक्षादेव विभीषिका ।। 3 : 8
।। 53 ||
धीरस्तु भोज्यमानोऽपि
पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन्
न तुष्यति न कुप्यति ।। 3 : 9
।। 54 ||
चेष्टमानं शरीरं
स्वं पश्यत्यन्यशरीरवत् ।
संस्तवे चापि निन्दायां
कथं क्षुभ्येत् महाशयः ।। 3 : 10
।। 55 ||
मायामात्रमिदं विश्वं
पश्यन् विगतकौतुकः ।
अपि सन्निहिते मृत्यौ
कथं त्रस्यति धीरधीः ।। 3 : 11
।। 56 ||
निःस्पृहं मानसं
यस्य नैराश्येऽपि महात्मनः ।
तस्यात्मज्ञानतृप्तस्य
तुलना केन जायते ।। 3 : 12
।। 57 ||
स्वभावादेव जानानो
दृश्यमेतन्न किञ्चन ।
इदं ग्राह्यमिदम्
त्याज्यं स किं पश्यति धीरधीः ।। 3 : 13
।। 58 ||
अन्तस्त्यक्तकषायस्य
निर्द्वन्द्वस्य निराशिषः ।
यदृच्छयागतो भोगो
न दुःखाय न तुष्टये ।। 3 : 14
।। 59 ||
(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 (53 – 59) – without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
Poem of Osho – (Meaning not available) –
एक फूल का खिल जाना
ही,
उपवन का मधुमास नहीं
है।
बाहर घर का जगमग
करना,
भीतर का उल्लास नहीं
है।
ऊपर से हम खुशी मनाते,
पर पीड़ा न जाती घर
से।
अमराई के लहराने
पर भी,
सुलगा करते हैं भीतर
से।
रेतीले कण की तृप्ति
से,
बुझती अपनी प्यास
नहीं है।
एक फूल का खिल जाना
ही,
उपवन का मधुमास नहीं
है।
इधर गरजता काला बादल,
आग उगलता सागर गहरा।
कुटि पुरानी सन्यासिन
पर,
अवसादों का निशि—दिन
पहरा।
इक पहरे का सो जाना
ही,
मुक्ति का आभास नहीं
है।
एक फूल का खिल जाना
ही,
उपवन का मधुमास नहीं
है।
The danger (khatrA) is when, one considers
(samajh), blossoming of one flower, to be the arrival (Agaman) of spring
(basant). Until the whole life-breath (prAN) blossoms (khil), until the
complete awareness (cEtanA) is covered (Dhak) by lotuses (kamal), until the
complete sub-conscious (mind) (antastal) becomes illuminated (prakASa
maNDit)......
Do not consider the peek of Sun’s first rays, to
be the rising of Sun; do not consider blossoming of one flower to be the
arrival of spring. Therefore, testing by guru is essential (zarUrI). We have
remained in such darkness, for so many lives, in so many life-forms (jIvan)
that, if one gets even a little (jarA) glimpse (jhalak) of satisfaction
(tRpti), it seems, as if door (dvAr) to freedom (release) (mOksha) has been
reached; if a little fragrance (sugandh) is smelt, it seems as if one has
reached That great Garden (upavan); if eyes sense even a dream of light flash,
it seems as if Sun has dawned. Such a feeling (lagnA) is natural (ThIk),
because we have never known anything other than grief (dukh). Even a little
thrill (pulak), a little shudder (siharan), a little horripilation (rOmAnc)
makes us ecstatic (AhlAdit). We have so far remained in the hell (nark) that,
even a dream of heaven (svarga), appears to make us sated (tRpti).
But, the need for guru is this that – he keeps
waking (jagA) us, he says (assures) that a lot of flowers are to blossom, he
does not allow us to halt (ruk), he boosts (baDhA) us, he asks us to go further
and further (AgE), he does not allow us to stay (Thahar) - until the whole life
is filled with fragrance, until every corner (kOnA) of life-breath (prANa) is
covered with (saturated by) (AcchAdit) illumination (prakASa), until we attain
the form of self-effulgence (svayam-prakASa), until nothing is left in our
lives excepting illumination. Then, know that it is the arrival of spring.
एक फूल का खिल जाना
ही,
उपवन का मधुमास नहीं
है।
और एक पहरे का सो जाना
ही,
मुक्ति का आभास नहीं
है।
Therefore, Ashtavakra did
not, quietly (cupcAp), accept (svIkAr) this bliss (Anand) of Janaka. He began
testing (against criterion) (kasauTI karnA) him thoroughly – whether it is like
the one who is hungry (bhUkhA) and thirsty (pyAsA) for long, on obtaining, even
a dried piece of Roti (sUkhI rOTI), considers (samajh) that he has got
everything (antim); whether it is like the one who is very tired in the Sun’s
heat (dhUp), on finding a little shade (chAyA) – even if it is the shade of a
palm (khajUr) tree – thinks (sOctA) that he has come under the wish tree (kalpa
vRksha). It is so, because, whatever we see, we see it from the experience
(anubhava) of our past (atIt).
A poor (garIb) man, on
finding one rupee (coin), feels ecstatic (AhlAdit). A rich man, on finding one
rupee (coin), does not even take note of it, The rupee (coin) is same, but the
poor man evaluates (tOltA) from (with reference to) his past, and the rich man
evaluates from his past. The rich man has plenty (bahut), and if he adds one
rupees to it, nothing, indeed, gets added. The poor man has nothing; for him
adding one rupee, is like adding (juDnA) whole wealth (sampadA) of the World.
The rupee (coin) is same, but our perception (pratIti) is comparative
(tulnAtmak) and relative (sApEksha).
Yesterday, I was reading a
short story. One former (bhUtpUrva) king (mahArAjA) has written in his memoir
(saMsmaraN) that – he newly employed someone; he ordered him (employee) –
‘Jhinku (name of the employee), bring the spittoon (pIkdAn)’. Jhinku did not
understand – he had never heard the word ‘spittoon’; it was not in his
experience, that there could be golden vessel (pAtra) even for spitting. The golden
spittoon studded with diamonds (hIrE) and gem (javAharAt) was kept in a corner.
The King said – ‘Don’t you understand? There is golden vessel in the corner,
bring it’. Jhinku peeped into the spittoon and said – ‘My Lord (huzUr), please
wait; some fool (mUrakh) has spitted in it. I am calling the sweeper
(mEhatar).’ Spittoon is not in the experience of a poor man. He spits wherever
he feels like – the whole Earth is his spittoon. And for that (spitting), a
golden vessel? We evaluate (things) based on our experience. Whatever
definition we give for life, that (definition) comes (originates) from us.
Ashtavakra thinks – Janaka
has never (before) knew this wonderment (ahObhAva), this surprise (Ascarya);
this unprecedented (apUrva) happening (ghaTanA) had never (before) happened (to
him). Is it that, he considers, blossoming of a single flower to be the arrival
of spring?
One who has not seen a
flower, who has always lived in deserts (marusthal), can consider blossoming of
one flower to be the arrival of spring (madhumAs). His inner hunger, might
deceive (dhOkhA) him. (‘Hunger’ might refer to his aspiration for enjoying
greenery.) This is how mirage (mRg-marIcikA) is formed (paidA). When someone who
strayed (bhaTak) into a desert, and having been thirsty (pyAsA) for hours and
days, becomes blurred (ghir) (in vision), then mirage arises. If the same
person has bottle(s) water or water pot (surAhI) so that he can drink water
whenever he feels like, and thus is sated (tRpt), then, mirage does not happen.
But, when one becomes very thirsty and his life (breath) (prAN) is throbbing
(taDap), when there is no way (upAy) of finding a water source (jaldhAr) – an
oasis (marudyAn) - in the desert (marusthal), then one begins to see illusive
(bhram) oasis, in the waves rising in the heat of Sun’s rays (kiraN). Illusion
of oasis happens due to heat waves, but it happens more (zyAdA) because of
thirst – when thirst becomes very intense, one desires (AkAnksha) to see what
is not actually there – he actualises (sAkAr) a dream (of finding water
source).
One who is very thirsty,
has illusion of oasis; one who is frightened, sees snake in a rope. There is no
snake in the rope – it is so (appearance of snake) because of fear (bhaya). One,
who has encountered (mukAbalA) snakes many times, who has been stung (daMs) by
snakes many times, and in whom the fright (ghabrAhaT) of snake is deeply
embedded (baiTh), seeing a snake in rope is not surprising. Snake is not there
in the rope – it (snake) is there in the eyes of beholder (dEkhnEvAlA) and in
his fear (complex) – he superimposes (ArOpit) snake (on the rope).
Ashtavakra is testing him
(Janaka) because – it is possible that dawn (sUryOdaya) has actually happened,
or it is also possible that, because of remaining always in darkness (andhErA),
he is dreaming of illumination.
Before we go into the
Sutra, one more thing (dUsrI) – when one has experience (anubhava), then that
(experience) becomes truth (satya). When I (happen to) know (jAnA) (something),
that is truth for me; but when I say it to you, it starts becoming untruth
(asatya). Till the time I keep the truth – which I know - within myself, it
remains truth, because I have known, experienced; it is my perception
(pratIti), it is my direct perception (sAkshAtkAr). As soon as it is conveyed,
verbalised (Sabda), systematised (made in sentences) (vyavasthA), conversed
(saMvAd), and reached to you – that has started becoming untruth. Initially, even
when I verbalise silence (niHSabda), a lot has already been lost (TUT). When I
fill (bharA) the Grand (Great Expanse) (virAT) in my small courtyard (Angan),
then a lot has been left out (chUT). When I imprisoned (kaid) the morning
(subah) freshness (tAzgI) in verbal (Sabda) casket (manjushA), something is
(already) dead.
As the Sun rises, the
dancing rays, peep (pAr) through the green trees; the drunken (mastI) trees, go
tipsy (madmAtE); the morning wind (havA), blissfully dances and scoots (bhAg), laughing
(khilkhilAnA) and joking (ThiThlAnA) – you capture all these in a small box.
You go to that place where the Sun’s rays, filtering (chan) through trees, fall
on the ground, where wind is dallying (rAs racAnA) with leaves, where there is
fragrance (gandha) and morning fresh (tAzA) sweetness (mAdhurya) – you capture
all these in a box. When you bring the box, you find it just empty; maybe there
is some whiff (bhanak) of fragrance. But, how will you capture the luminance
(prakASa)? And, as soon as you capture fragrance in the box, it will soon become
stinky (durgandh).
Whatever is known (jAnA),
it is in the void (Sunya), in the silence (maun) – deep (pragADh) quiet
(silence) (niHSabda); then as you translate it into words (verbalise) (Sabda),
it becomes chaotic (ast-vyast). This is not the only difficulty (kaThinAyI). By
verbalising (Sabda), half (AdhA) of the truth is already dead; it is much more
(bahut) if the other half remains (intact) – that also depends (nirbhar) on the
skill (kuSalatA) of the speaker (kahnEvAlA).
There are many people in
World who are knowledgeable (wise) (jnAnI), but true preceptors (sadguru) are
not many. The meaning of sadguru is – one who knows and who (is able to convey)
conveys (speaks) (what is known) with such skill, that at least a portion
(AMSa) of the truth (satya) reaches (pahunc) up to you; the name for ‘the skill
(art) of reaching, at least something (kuch) (of what is known), up to the
disciple’ is ‘sadguru’. But, there are many who are knowledgeable (jnAnI).
One day, someone asked
Buddha – ‘these, your ten thousand disciples, are there with you for years;
they have dedicated (arpit) their lives; they have undergone religious
(systematic) practices (observances) (sAdhanA); they are still engaged in the
practices (sAdhanA); among these, how many have attained Buddha-hood
(buddhatva)? Buddha replied – ‘many of them have attained (upalabdha), many are
about to attain, many are in the process (path) of attaining; some of them have
commenced their journey (cal paDE), some are about to reach (the goal), some
have already reached (the goal).’
The questioner said – ‘it (what
you say) is not believable (bharOsA), because, no one seems like you.’ Buddha
started laughing; he said – ‘it is true that, by attaining Buddha-hood, no one
appears (dikhAyI) so (as Buddha); until it (Budddha-hood) is manifested (displayed)
(abhivyakti), expressed in words (bOlE), hummed (gungunAnA), sung about (gIt), versified
(chand-mAtrA); until it is reached (pahunc) to others, until it is discussed
(saMvAdit); (till that time) how can one come to know (about attaining
Buddha-hood)? And, till I am alive (jIvit), these (disciples) will not talk
(about it), because, they (disciples) say – ‘when you are present (maujUd), why
should we talk? What should we talk in your presence?’ Many of them (disciples)
have reached (the goal), many of them will not talk, because, speaking (about
what is attained) is a special (alag) skill (kuSalatA).
(Translator’s note – the
words ‘buddhatva kO bAndhE nahIn chand aur mAtrA men’ has been translated as
‘Buddha-hood is versified’. ‘chand’ refers to metre of the verse, and ‘mAtrA’
refers to the spacing in consonant-vowel (syllable). It is very difficult to
translate ‘mAtrA’ separately – it is my comprehending inability).
Attaining (pA lEnA) is one thing, speaking
about it, is another. In Jain scriptures, one who has attained, is called
Kevali Jin (kEvalI jin); and, one who speaks (batA) of it, is called
Thirthankar (tIrthankar). There are thousands of Kevalis – only then, one odd
becomes Thirthankar. The meaning of Thirthankar is ‘one who has, not only gone
across (pAr) (saMsAr) himself, but also made a landing place (ghAT), made a
boat (nAv), seated others in the boat, reached (utArA) them (the other) shore,
and conducted (calAyA) them’. Thirth means ‘holy spot’ (ghAT). There are many
who reach across by swimming, but, one who takes others in a boat is
Thirthankar - ‘one who makes landing place’ (ghAT). Keep in mind – no matter
how great Thirthankar is, how great sadguru is, the moment he verbalises
(speaks of) (Sabda dEnA) his experience (anubhava), the experience starts
becoming false (jhUTh); of this, some of it (verbalised experience) starts
becoming dead, that very moment (of verbalising); only a portion (aMSa) reaches
(the listeners); then, it depends on the person to whom it has been reached, as
to how much has reached. Firstly, it depends on the speaker, as to how much he
can fill (bhar), then it depends on the listener as to how much he can unravel
(khOl).
You are all listening to
me, but, all will not be able unravel (what is said) in equal measure, in the
same way (Ek jaisA). Someone will be able to unravel much; someone who is
sitting near you, might become emotional (gadgad), and you will be wondering
(caunk) whether that person is mad – he has unraveled more than you; the matter
has reached his heart, whereas it (the matter) has remained resonating (gUnj)
at your intellectual (head) (sir) level only. Maybe, you have been measuring
the words, but the secret (marma) has reached that person. Then, again, it
depends on you, as to how much you will be able to unravel. In the process of unraveling,
some part of the truth has already died. What has been verbalised (spoken) is
beyond speech (SabdAtIt). You have to filter (sieve) (chANT) from the words,
that which is ‘beyond speech’. You have to separate the meaning from the word –
you have to break the perimeter (meaning encircled by word) (paridhi), you have
to break the (word-meaning) limit (sImA), and set it free (mukta) again, that (truth)
which is limitless (asIm).
I am giving you a bird –
the bird of infinity (anant) – placing it in a cage (pinjrA). Among you, there
may be many who will be drawn (mOhit) to the beauty (saundarya) of the cage
itself, and forget the bird. Many might proceed by keeping the cage on the head
– they may not remember the bird, not even its identity (pahcAn). A cage is not
given for the sake of cage – there is a living (jIvant) bird inside, it (cage)
was given for it (the bird). A cage was made, only for the purpose, that the
bird could be reached up to you; otherwise, it will fly away from my hand, and
will never reach you.
That is why, the cage of
words, scriptures (SAstra), doctrines (siddhAnt) and language (bhAshA). Effort
is made to make it (the cage) as beautiful as possible, to induce (fill in)
(bhar) a desire to look into it, so that a thirst may arise in you to look into
the cage, which is so beautiful. There are many who keep the cage secured
(samhAl) – they become scholars (pandit). They will repeat (dOhrAnA) my words;
they will go about, carrying my cage, and show it to people urging them - ‘look
at the cage, how beautiful it is! What a beautiful philosophy (darSan SAstra),
what a lovely (pyArA) doctrine, what an endearing (hRdaya-grAhI) thought
(mantavya), how nice it is, how attractive it is to the mind, how nicely put
(racnA), what splendid colours like a rainbow! But, they will forget that the
cage was not given for the sake of cage. Some among them might recognise
(pahcAn) the bird in the cage, but they may not be able to set it free; the
bird will remain caged. If it remains caged for long, it will lose its capacity
(kshamatA) to fly (uDnA).
When you get the word
(Sabda) from me, do not delay; unravel it in silence (quietitude) (niHSabda).
Whatever you hear from me, transform (rUpAntarit) it (in) into meditation
(dhyAn), as early as possible (jaldI), because the more delay, the more
difficult (kaThinAyI) it will become. Hear it here and free (release) (mukta)
it there, in meditation. Here, I give you the cage (pinjrA) in your hand, and
without waiting (ruk), open the window (dvAr) (of the cage) and set the bird
free. Do not delay it (thinking) – ‘I will do it tomorrow, the day next, or
when it is convenient (suvidhA); now I shall write it down in the notebook, and
then I will, subsequently, derive (nikAl) the meaning (arth), and then,
consider it, what is the hurry?’ If you intend doing it at your convenience,
when it is appropriate (maukA), then, by the time you derive meaning, it
(meaning) would have died – only words would remain, only the cage would
remain; if you do not set the bird free (immediately), the bird would have
died. Then, when you open it (at your convenience), you will find only the dead
body – it would have expired, because its life (prANa) is (that) of infinity
(ananta), is (that) of void (SUnya), is (that) of space (AkASa). The bird was
not made for remaining in the cage. Only the body would remain, the bird
(pakhErU) of life (prANa) would have gone. Then, no matter how much you worship
(pUjA) the body, the life would not return. That is how, you are conducting
worship of dead bird in temples, mosques and gurudwaras. Now, you cannot infuse
life into it – you have lost the opportunity (avasar).
When the word comes out of
sadguru, you unravel it, immediately (tatkshaNa) – delay of even a single
moment will be dangerous (khatarnAk); when it is hot (garam), open then itself.
When I am giving it to you, it has some heat, it is fresh. Do not be idling
with it – do not keep it in your fridge, so that you can open it when it is
convenient, or when it is necessary (zarUrat); then its heat (UshmA) would have
dissipated, the bird of life would have flown away – only body would remain.
Scriptures (SAstra) is the name for ‘Corpses
of Truth’. Then, you keep them - Gita, Quran, Bible – on the head, do a lot of
worship (pUjA), bang (paTak) your head a lot, offer flowers, do floral worship
(arcanA) – these all are just a waste (vyartha). Nothing can happen with all
these arrangements (AyOjan). Therefore, when sadguru speaks, unravel it
immediately. Here, I am speaking, and there, you keep it unravelling. Do not
get involved (ulajh) too much in words, you keep on releasing the meaning. Do
not get involved with flower, keep on releasing its fragrance (suvAs). Then,
you forget the cage – you fly along with me in the sky (space) (AkASa), then
only you can get more.
Ordinarily, it does not
happen like that (as given above) – you find only corpse. Then, if you tell,
whatever you have heard, to another person, then, it is worse than a corpse –
it is a rotting (saDI) corpse. And it happened like that only. That is how cults
(sects) (sampradAya) are created. I tell you, you tell it to someone else, and
he tells it to some other, one generation tells it to the next, one age (samay)
tells it to another – it keeps on going down (utar) like that, and the corpse
keeps rotting. That is why, there is so much of stink (durgandha) from
religions (dharma), and there are so many killings (katla) in the name of
religions. Love (prEm) did not spread (phailA) from religions, only hatred
(ghRNA) spread; there were struggles (sangharsh), murders (hatyA), wars
(yuddha). Prayer (prArthanA) did not happen (utar), the door of paramAtmA did
not open. Because of religions, the power (Sakti) of devil (SaitAn) increased –
not the power of paramAtmA, because, what you call ‘religion’ (dharma), is a
rotten corpse (lAS).
Ashtavakra started
questioning; he knocked (at) Janaka again and again, because, when guru gives
(dEtA), he wants to know whether it reached you with life, whether it was alive
(jIvant), whether there was heat (ushNa) when it reached, whether you
unravelled (khOlA) correctly, whether you were overwhelmed (AndOlit) by it,
whether Janaka is shaking the cage, whether the bird is still there – is it
still alive, whether he tried (cEshTA) to release (mukta) the bird alive or
whether he has fallen into the trap of words – because whatever Ashtavakra
said, the same Janaka also repeated, and he just added the word ‘astonishing’
(AScarya) and repeated, whether it is only a repetition (punarukti), whether it
is mechanical (yAntrik) remembrance (smRti), whether Janaka is very
knowledgeable in scriptures (smRtivAn), whether what he says is really
(vastutaH) happening to him.
Ashtavakra started digging
(khOd) on all sides. This Sutra is his digging. There is much mercy (karuNA) in
these, and also much harshness (kaThOrtA). Harshness, because Janaka was
speaking of astonishment (ahO-bhAva). Therefore, Ashtavakra started testing,
because, if testing is not done at the appropriate time, and if the time
elapses, then, it becomes out of season (bEmausam); then, there is no meaning
(in such questioning). Therefore, he is testing when it is very fresh (tAzI) –
‘whether what I said has reached up to your heart, whether it has become (got
absorbed as) your blood (rakta), flesh (mAmsa) and marrow (majjA), whether you
have transformed (rUpAntarit) it into your life-breath (prANa), whether it has
become part of your existence (astitva), or whether these are the intellectual
(buddhi) wanderings (bhaTak), whether these are words of intellectual
wanderings and thoughts (vicAr), wherefrom you are speaking - whether it has
entered (your) inside, and whether you are speaking from there, or whether you
are just repeating to me, whatever you heard from me, whether you are a
gramophone record.’
There
is a great danger (khatra), because there is merit (khUbI) in the words (vacan)
of sadguru. They are so lovely (pyArE) that one likes to trust (bharOsA) them.
They are so lovely that faith (viSvAs) arises. That is the danger. If there
arises faith in the Truth, then it is dangerous. The danger is this that – Truth
can never become faith. Faith always becomes false. Faith is just (mAtra) false.
Truth should kindle (jagAnA) conviction (SraddhA) – not faith.
I tell you something very
lovely, and you became enamoured (mOhit) by it. You believed (accepted) it to
be true, because it being lovely; you love the person who said it – how can it
be false? Therefore, you did not even argue (vivAd), you did not dispute
(tark). You accepted (svIkAr) it quietly (cupcAp). You made a trust, and
started living on that trust – (actually) you started living with falsehood
(jhUTh). Whatever I told was true, but when you trusted it, it became false –
it should become conviction (SraddhA).
What is the difference
between conviction (SraddhA) and trust (belief) (faith) (viSvAs)? When we
accept another, without the witness (gavAhI) of one’s own experience, then it
is ‘trust’. When we accept another, after assaying (kasauTi) against our own
experience, then it is conviction (SraddhA). Conviction is (own) experience;
trust (faith) (belief) is another’s experience – not yours. Beware (sAvadhAn)
of this.
Therefore, whatever is
Janaka telling, whether it is trust (faith) or conviction – Ashtavakra started
assaying (kasauTI). Ashtavakra said –
ihAmutra viraktasya
nityAnityavivEkinaH |
AScaryaM mOkshakAmasya
mOkshAdEva vibhIshikA || 3 : 8 || 53 ||
‘One - who is weary of
(exasperated with) enjoyments of both this (iha) and the other (para) worlds, who
discriminates (vivEk) between eternal (nitya) and evanescent (anitya), and who
is desirous of release (mOksha) – he is also afraid (bhaya) of release – this
is astonishing’.
‘Is there remains, in you,
any fear of release (mOksha)?’
This should be understood
(samajh) – this is a wonderful (adbhut) Sutra. Fear of release? You will ask –
fear of release? Fear of independence (svatantratA)? All of us want to become
independent. What is the fear of independence? Who is afraid of independence?
You do not know – Ashtavakra
is right. There are very few in this world, who want to be independent.
Ninety-nine out of a hundred speak of independence, but do not want to become
independent. There is a great security in dependence (para-tantra). There is a
great danger, risk in becoming free (mukta). That is why people get into one
dependence to another – they only change dependence, but are never independent.
Capitalism (pUnjIvAd) becomes communism (sAmyavAd), but there is no difference
– dependence is as it was. One’s slavery (gulAmI) changes into that of another,
but it makes no difference. Man does not want to become independent.
Let us understand this. There
is fear of independence – but release (mOksha) is supreme (utmost) (parama)
independence – there is a greater fear of it. Whatever (doubt) Ashtavakra
raised, the Western psychology (manO-vijnAn) is understanding it, after five
thousand years. One of the greatest Western psychologists – Erichh Fromm
(German Social psychologist) has given great emphasis (jOr) on this; he has
researched a lot in this regard – ‘Fear of Freedom’ (a book by him). We all
want that someone should bind (bAndh) us – that is why people are able to bind
us. If you think that you are bound, because others have bound you, you are in
the wrong. No one can bind someone who does not want to be bound. You want to
be bound – that is why people bind you. Your desire to be bound comes first,
then comes the person who binds you. First, there is a want, and then, its
fulfilment (pUrti). You call out – ‘come and bind me’, then, there comes the
one who binds you. Then you shout and shriek that you have been bound.
People come to me and say –
‘we are in great bondage (bandhan) – wife, children’. But, who asked you (to
become bound)? Who was after you? Even if a lakh of people are after you, if
you did not want to bound, who can bind you? You could have got away. If your
house is burning, and if you are sitting in the house, even if people urge you
– ‘keep sitting there, there is no problem’ - you will not be able to keep
sitting. If you did not feel bound, you would say – ‘enough of this counselling
(samajhdArI), I am getting out; you may keep sitting’, and you will run out;
but you did not feel bound (that is why you ran out).
And the fun (mazA) is, if
this wife dies, it is highly probable that you will soon marry again. After the
wife dies, you will not be able to remember (her) for long; your mind will
start imagining – ‘are all women like that? It is matter of chance (misfortune)
that you got this (deceased) vicious (dushTa) one; is it necessary that you
will get another like that? There are a lot of nice women in the World. If you
can find some good woman, you will have happiness in life’. All women, other
than one’s wife, are good. Then you start searching. Not before long, you will
be again in bondage; then again you will shriek and call out – ‘I have fallen
in bondage’.
You create your own bondage, because,
it requires a lot of courage (sAhas) to remain unbound. Remaining unbound means
that there is no security (surakshA); you will not know what will happen next
day. Why did you select a wife? It is for providing (vyavasthA) for tomorrow.
If lust arises in your mind, who will fulfil (tRpt) it? Therefore, you have
searched for a wife, who will be present tomorrow also. A woman gets a husband for
tomorrow’s security – who will provide for food, housing, clothing and
decoration? You have made arrangement for security for tomorrow and the day
after. People have made arrangements for security for future. And, then, they
have become bound by it.
You have made a house,
accumulated (ikaTThA) bank balance, got wealth and prestige – and then you say
that you are in bondage. But, who is binding you? You are bound, because there
is security in bondage – if tomorrow you become ill, what will happen? If you
are about to die, what will happen?
There is a mention (ullEkh)
in the life of (Prophet) Mohammed. Whatever he gets daily, after providing for
food, he would distribute (bANT) the remainder, in the evening, and then go to
sleep as a beggar. This was the procedure during his whole life. His wife
thought – ‘our last days are approaching, physicians say that there is no scope
for survival; we may need to call physician (vaidya), clinician (hakIm), and
provide for medicines’. Therefore, she had saved five Dinars (coin of Arab
nations). On the day of his (Mohammed) death, in the midnight, he was panting
(taDap) much. He called his wife and said – ‘it appears to me that, what has
been the rule (niyam) throughout my life, is being broken (TUT) at the time of
death; I have not made any provision for tomorrow. But today, I fear that there
is some money in the home. If it is so, quickly distribute it. Otherwise, I
will have to feel ashamed in front of paramAtmA. He would tell me – ‘finally,
you saved for last days?’ His wife got frightened – ‘how he came to know of the
money saved?’ Quickly, she brought the five dinars, she had saved, and gave it
to him. She said – ‘pardon me. It is my fault. I was worried that if money is
needed at odd time – say midnight – from whom shall I borrow?’ Mohmmed said – ‘you
fool (pAgal), The One gave on every occasion, every day; he has given so far.
Have we ever gone hungry? Has it ever happened that any of our need ever
remained unfulfilled? The One who gives in the morning, in the evening, will he
not be able to give in the midnight? Just go and see at the door.’ She took the
five dinars, and there was a beggar standing; he said – ‘I need five dinars’. She
gave the five dinars to that beggar. Mohammed said – ‘See, He who gives, also
comes to collect (lEnE). We are worried unnecessarily (nAhak). Then, we get
bound in worries, then we become bound and shout. Now, I have become certain -
I can stand before Him, head held high, that – ‘you were my only hope
(bharOsA); I never placed trust on anyone other than You’.
If you have trust in
paramAtmA, then there is no bondage. But we do not have trust in paramAtmA – we
have trust in thousands of other things like – Insurance company, bank, woman,
husband, friends, family, son, and other thousands of other things. One who
calls himself atheist (nAstik), is also not an atheist. When it is the question
of bank, Insurance company, he is also believer (Astik). Only in the case of
God (bhagavAn), he is not a believer. The meaning of ‘believer’ is ‘one who has
placed total trust in paramAtmA, in life-energy (UrjA), in Existence
(astitva)’.
As the money was distributed (bANT), Mohammed
laughed and said – ‘now, something auspicious (Subh) has happened; now, the
right time has come; now I can certainly (niScit) go’. He pulled the sheet over
his face. It is said that his life-breath (prANa) took leave (uD). His wife
removed the sheet; there was only dead body, Mohammed had gone. As if those
five dinars were the hurdle (aTkA), because of which he was disturbed (becain);
it was a burden (bOjh), it was a bondage (bandhan).
We say that we want to become
independent, but the methods we adopt (arrangements we make) (vyavasthA), are
the ones that bind us. Have you seen? Why man desires (AkAnkshA) wealth? It is
for becoming independent; one gets independence with wealth – that is the
belief (khayAl), that is the delusion; (we believe) that the more wealth we
have, the more independence we have; we can go wherever we want, we can stay in
whichever hotel we want; if we have to fly by plane, we can fly; if we want to
stay in a palace (mahal), we can stay; the woman whom we like, will massage our
legs (pair dabAnA); whatever one wants to do, he will be able to do. Wealth
gives independence – in this hope (ASA), man accumulates wealth. But in the
process of accumulating wealth, he becomes bound, very badly. The burden of
wealth becomes so huge that his chest (chAtI) is crushed under its weight.
This is our ordinary
independence; but ‘release’ (mOksha) is the name for Supreme (parama)
independence.
Ashtavakra says - ‘Listen,
Janaka, (you say) one - who is weary of (exasperated with) enjoyments of both
this (iha) and the other (para) worlds, who discriminates (vivEk) between
eternal (nitya) and evanescent (anitya).....’
From you words, it looks as
if you have become totally free (mukta); neither there is any desire (AkAnkshA)
for (enjoyments) of this World, nor that of the other world (par-lOk); neither
you want anything here, nor in the heaven (svarga); from your words, it looks
as if you have attained discrimination (vivEk). It seems that you have
understood as to - what is non-eternal (anitya) and what is eternal (nitya),
what is essential (sAr) and what is non-essential (asAr). It appears that you
had dawn (vision) of Truth (darSan). Still, I ask you – ‘are you aware of the
surprising thing – one who is desirous of release (mOksha), is afraid of
release (itself)?’ Is there any fear of release in your mind, even now? If it
is there, whatever you are doing (speaking), is just a ‘speech’ (bAtcIt). You
will remain bound because of the fear; you will keep on creating (establishing)
(making) (nirmit) (your) world(s) (saMsAr)’.
We have established (our)
World (saMsAr) because of our fear (bhaya). saMsAr means ‘the expansion
(vistAr) of our fear’. And the very interesting thing is – your God, your
heaven, your merit (puNya) – all these are the expansion of your fear. Even if
you earn merit (puNya), it is because of the fear of (otherwise) going to hell
(nark); even if you do not commit sin, it is because of the fear of going to
hell (nark); even if you earn merit, it is because of fear of (otherwise)
losing heaven (together with) – the nymphs (apsarA), the wish-tree
(kalpa-vRksha) and the stream (jharnA) of wine (SarAb). If you bow your head in
the temple, in mosque, it is because you are afraid that (otherwise) paramAtmA
might become angry (nArAz).
Your religion (dharma) arises
(nikal) from (this) fear that – there is a lot unrighteous (adharma) things
happening; you cannot extract nectar (amRt) from this poison (zahar) – only
poison can be had from it. That which arises from fear is the World (samsAr).
You may call it paramAtmA, heaven or heaven-like (bahiSt) (Pharsi word for
heaven) – whatever you want to call it, but remember one thing – from fear,
arises the World (samsAr), nothing else. How can freedom (release) (mOksha)
arise from (out of) fear? If so, it is like extracting (nicOD) oil from sand
(rEt) – no, this does not happen.
Release (mOksha) does not
arise from (out of) fear; it is from fearlessness (abhaya), there arises
release. Then, what is the fear of release (mOksha)? Why Ashtavakra says –
‘look inside yourself by searching (khOjbIn) – whether there is fear of
release (mOksha)’. What is the fear of
release (mOksha)? The fear of release is the fear of dissolution (utter
destruction) (mahA-mRtyu). Release is your death (mRtyu). There is only one
meaning of your (you) attaining release (mukta) – you become totally (bilkul)
wiped out (miT jAnA). Then, whatever is left is ‘release’ (mOksha) – where you
just do not exist, where, even your outline (contour) does not remain (bacEgA),
where you will be totally lost.
Man survives (even after)
death, but he does not survive after release. In the death, the body is lost,
but the mind remains, ego remains, impressions (saMskAr) remain – everything
else remain – only the body changes (badal). In the death, only dress is
changed – old, worn out (jIrNa), torn (SIrNa) dress goes off, and you get a new
dress. But in mOksha, body is gone, impressions are gone, ego is gone, even
mind is gone – whatever you have known (jAnA), whatever you have experienced
(anubhava) are gone. You are gone – out and out (pUrE kE pUrE), entirely
(samagratA) gone. Then whatever void (SUnya) is left, whatever remains in (the
state of) your non-existence (abhAva), in your absence (gair mauzUdgI) – that
is indeed mOksha, that is paramAtmA, that is the Truth (satya). You will vanish
(go away) (calE jAO) just like darkness (andhErA) vanishes with the coming of light
(illumination) (prakASa). When mOksha happens, you will not be left – mOksha is
ultimate death (mahA mRtyu).
Upanishads say – guru is
‘ultimate death’ (mahAmRtyu), because through the medium (mAdhyam) of guru, one
is enabled to proceed towards mOksha. Guru teaches the art of death.
Ashtavakra is right in saying
– AScaryaM mOkshakAmasya mOkshAdEva vibhIshikA | Ashtavakra says – ‘I have seen
(observed) that even those who are desirous (kAmnA) of mOksha, are afraid of
mOksha. Janaka, observe carefully, whether there is even any trace (rEkhA) of
fear inside. If it is there, then all these talk of mOksha is useless
(vyartha), unmitigated (anargal) babble (pralAp) – it is a babble of an insane
(pAgal). There is no substance (sAr) in it. The svara of mOksha bursts forth
(phUT) inside you, only when all other svaras die down (become silent) (band).
When all your voices (AvAz) are lost (khO), then that moment (ghaDI) comes when
you lose yourself (tarObOr) in that ultimate (great) music (mahA sangIt). You
vacate (khAlI) the throne (simhAsan) – there cannot be any mOksha sitting in
the throne. Till the time ‘you’ are there, there is no mOksha. The moment ‘you
are not’ (there), you vanish (miTE), you bow (jhuk), you are lost (khO) – it is
mOksha. mOksha has always been there. Because of ‘you’, it was not seen – you
were the veil (OT), the screen (pardA), you were the obstruction (aDcan), you
were the hindrance (bAdhA).
(Translator’s note – (1)
simhAsan – crown – it is doubtful whether it refers to the (physical) throne on
which Janaka is sitting as Emperor. In my opinion, it refers to the inner
throne, which we all usurping on – which truly belongs to paramAtmA. That is why
Ashtavakra says – ‘vacate’ the throne (occupied by ego) so that paramAtmA can
occupy it and conduct us then on. (2) The word ‘svara’ is roughly translated as
‘tune’, but, people knowledgeable in music, are not happy with that
translation. (3) The word ‘mahA-sangIt’ is not easily translatable. It’s
meaning is same as that of ‘OMkAr’ as explained by Osho himself - in the following
link - https://oshoganga.blogspot.com/2014/09/4.html )
Now a great hindrance (aDcan)
arose. The meaning of mOksha is ‘the one who has recognised the fact that ‘I’
is the disease (rOg)’. The meaning of mOksha is not ‘your freedom (mukti)’, but
‘freedom from you’. One who has recognised that ‘I’ is the foundation (AdhAr)
of all the diseases, and who said ‘Ok, I am getting rid of (chOD) this
foundation; I shall demonstrate my readiness (taiyArI) for ‘not being’ (na
hOnA); now I agree to die; I have seen enough of ‘being’ (born) again and again
(hO-hO kar), I got nothing out of it; I have seen enough of ‘being’ (born)
again and again, I got nothing excepting losing (khO) again and again; I have
seen enough of ‘being’ (born) again and again, many (anEk) times, in so many
life times (janmO); now it is getting very late (dEr); being (born) many times
has indeed been a waste (khAlI); now let me ‘be not’ (born)’. The meaning of
mOksha is only this – ‘I have gone through enough of ‘being’ (born), it was all
a failure (asaphal); now let me see by ‘not being’ (born) (na hO kar)’.
(Translator’s note – ‘hO-hO
kar’, ‘na hOnA’, ‘na hO kar’ – these terms are very esoteric, that it becomes
very difficult to translate, in keeping with the spirit in which these
pravachans were delivered. If the viewers are not convinced by my translation,
it is all my shortcoming only.)
(Ashtavakra said) -
mOkshakAmasya mOkshAt Eva vibhIshikA AScaryaM! - ‘Janaka, is there any fear
(bhaya) inside you? You are talking of surprise (AScarya); I shall tell you of
greater surprise – this is the greatest of all surprises – that even the one,
who is desirous of mOksha, is afraid of death. And, how can the one who is
afraid of death, attain mOksha? mOksha is the final (ultimate) death (mahA
mRtyu)’.
Mulla Nasruddin and his wife
were having food; then, in the radio, Raga Malhar was being broadcast. Mulla
exclaimed – ‘very nice! What a lovely piece!’ The wife asked – ‘what’? Mulla
repeated emphatically (jOr) – ‘I said, what a nice piece!’ The wife said –
‘switch off this radio, nothing is heard, because of this ‘out of tune (bEsurI)
AlAp (elaboration of Raga)’, I am not able to hear what you say’. Mulla is
talking of Raga Malhar, which the wife is calling ‘out of tune AlAp’, because
of which she is not able to hear what Mulla is saying.
For some, the svara of
mOksha, seems like Raga Malhar, and for some others, only as (meaningless) AlAp
– they say – ‘what a noise (din) (SOrgul)’. For those, who are afraid (of
mOksha), it (svara of mOksha) appears only as noise, because they have considered
only the useless noise to be meaningful (sArthak); therefore, the (truly)
meaningful, appears to them as ‘useless noise’. They are standing upside down –
they are doing SIrshAsan (yOga posture of standing on head). But for those who
have realised the useless to be so (useless), at that very moment (tatkshaNa), that
sound (dhvanI) of mOksha – found (heard) a little in (at the time of) your
death (mRtyu) – becomes Raga Malhar – becomes the mahA-sangIt of life.
Whatever might be your
understanding (samajh) of (from) life (jIvan), one thing you should clearly
understand, that the life is totally without substance (asAr) – there is nothing
that can be called ‘substantial’ in it (life). You may run around (dauDO),
pull-push (ApA-dhApI), exert (Sram) – but nothing is achieved. This is very
surprising. Even then, you do not want to die, do not want to fade away (miT);
even then, you say – ‘please tell me any trick (tarkIb) so that I may always
remain – forever (sadA)’. What will you do (achieve) by being (alive) forever?
It is said that when
Alexander (sikandar) came to East, a wise man (jnAnI) among his courtiers
(darbAri) told him – ‘you are going to East; on the way, there is such a place
– a water stream (jharnA) in the desert; one who drinks water of that stream,
becomes immortal (amar). As you are going there, you search it out, maybe you
can find it; this might be a fiction (kathA) or true’.
Alexander alerted (sacEt) his
soldiers to keep searching (for that place), so that even if there have any
inkling (bhanak) or hear even a rumour (aFvAh), he should be informed. And the
news about the stream, indeed came, when they were crossing a desert. Alexander
found out that stream. Leaving all the constables (sipAhI) and soldiers
(sainik) outside, he got down the cave (guphA), where the stream was located.
He got down the steps and stood in the water of the stream; he was very
ecstatic (AhlAdit) that he would become immortal forever, by drinking the
water. He took a handful (cullU) of water. Then, a crow sitting on the rock
(caTTAn) asked him to stop. Alexander became afraid by hearing a crow speak.
The crow said – ‘do not be afraid; just listen to me before you drink the
water, because I have fallen into a great plight (jhanjaT) by drinking this
water.
Alexander asked – ‘what kind
of plight?’ The crow replied – ‘I also searched it out with great difficulty. I
am the king of crows – like you are the king of your people. I am not a petty
crow – you are talking to a royal crow. I searched it out with great difficulty,
after deploying thousands of crows in the search; finally, I got to know of it.
I came here and also drank the water. Having drunk the water, I got trapped
(Fans). Many centuries (sadi) have passed, and still I am alive. Now, I want to
die, but I cannot. I bang my head against the rocks - it is no use; I drink
poison – it has no effect. I tie a noose in my neck and hang – it is no use.
There is no way I can die. O Alexander, this water is very dangerous
(khatarnAk)’. Alexander asked – ‘you want to die!’ The crow replied – ‘what
shall I do now? The same tune (rAg), the same nuisance (upadrava); how long
shall I keep seeing (enduring) it? I get nothing (out of it) – keep running
around incessantly; I now started hating (IrshyA) it, because, at least, those
who die, have peace (SAnti). Alexander, there can be none on the Earth who
would be more unhappy than me. Then, it is up to you’. It is said that
Alexander poured the water back. He got up the steps and returned. He did not
drink the water.
Whether the story is true or
false, it is very significant (sArthak). Think of it, if you become immortal,
what will you do? These fifty-sixty-seventy years of life passes away somehow.
This is not a long life. Man lives for seventy years – of which twenty to
twenty-five years is spent in sleep – if a man sleeps for eight hours every
day, a third of it goes for sleep itself; fifteen to twenty years in education,
schooling and other things; then one does not have any idea of passage of time;
then, twenty to thirty years in the office, factory, shop, labour, wife,
children and other thousands of odd things; and some time for temple, mosque
etc. Of the seventy years, do you have even seven minutes left?
But, think of it; if you do
not die at all, then how many difficulties will arise? One, to whom uselessness
of life has become obvious, will not desire for immortality. He would say – ‘O
Lord, let there be final death (mahAmRtyu) and may there be no more life
(lives)’. This is called freedom from ‘AvAgaman’ – cycle of birth and death.
This is the greatest treasure (nidhi) and quest (khOj) of the East. The West,
as yet, is immature (backAnA). The West has not yet become tired (UbnA) of
life. The East is very ancient, very matured (prauDh) – it has become tired of
life. The thinkers of West are wonder-struck about this – ‘Buddha, Mahavir,
Patanjali, Ashtavakra, LaoTzu – all these say only this – how to be rid of
(life). What is the matter? Is the life meant to be avoided (chUT)? (No), extend
the life a little more, find new medicines (aushadhi), find new means (upAy)
for man to live longer, live well. Are these people mad? Has the all these wise
men (buddha purush) become deranged that they (wiseman) speak of getting out of
the cycle of birth and death (AvAgaman)?’
Now, West is not matured; the
West has no experience of life. East has experienced the life since long and
they did not get anything – this (life) is totally without substance (asAr). It
is like water bubble (pAnI kErA budbudA) – it is momentary (ephemeral)
(kshaNbhangur). There is nothing inside. When it (bubble) bursts, nothing is
left. It is like the onion – you keep on peeling layer (part) after layer;
below one layer, there is another – it keeps going, and ultimately, there is
nothing inside. You keep running, but reach nowhere; you die standing where you
are. You never reach anywhere. Someone goes for thirty years, some fifty years,
some sixty years – but have you reached anywhere? Does it ever feel like you
have reached somewhere, that some goal (manzil) has been achieved? There are
only paths (mArg) – they keep going round and round. You never reach anywhere;
there is no satisfaction (tRpti). One dissatisfaction leads to another, and
then another. Between two dissatisfactions, there is a little hope of getting
satisfaction. But one never gets satisfaction. Happiness never comes.
Fulfilment (contentment) (santushTi) is not there in this World.
Desire (AkAnkshA) for
deliverance (chuTkArA) from (cycle of) life and death is mOksha.
Ashtavakra said – ‘Janaka,
look deeply – with a microscope (khurdbIn) in the hand - whether there is any
fear of death (inside). Otherwise, all these high talk will just remain talk.
If this (what Ashtavakra said in the beginning) has got embedded in your
interior (life-breath) (prANa), then you should be ready to die; you have to be
ready for final death (mahA mRtyu). Then you should go dancing (nAc) to welcome
(svAgat) death with a sense of wonderment (ahObhAva).
Only he who goes dancing and
singing, for welcoming death, has, indeed, known (understood) (jAnA) life
(jIvan). One who goes towards death in fear, has not known the life, has not
understood (recognised) (pahcAn) life; therefore, he does not understand the
meaning of death. Death is relief (chuTkArA) (from life), it is rest (viSrAm).
But, at the time of death, if there is craving (kAmnA) in your mind that – ‘I
should come back (born) again, I wish I had lived a little longer’ – then, you
will come back (lauT); your impressions (desires) (vAsanA) will pull (khInc)
you back. The thread (dhAgA) of impressions (desires) (vAsanA) will bring you
back again into some other womb (garbh). At the time of death, one who says –
‘Oh! I am fortunate, it is surprising that I am going (for good); I shall never
come back’ – Buddha has called such an awareness (cEtanA) as ‘anAgAmin’ – one
who goes, never to return, for whom there is no coming back. Buddha said –
‘Indeed fortunate (dhanya) are those, who are anAgAmin – those who, at the time
of death, die finally (completely) (pUrE) and who say – ‘now, the journey
(yAtrA) has ended, this useless running around has stopped (band), this dream
will not be seen again’.
Ashtavakra said –
‘mOkshakAmasya mOkshAt Eva vibhIshikA AScaryaM! – therefore, just look, and be
surprised if there is still some fear.
dhIrastu bhOjyamAnO(a)pi
pIDyamAnO(a)pi sarvadA |
AtmAnaM kEvalaM paSyan na
tushyati na kupyati || 3 : 9 || 54 ||
‘The serene one (dhIr-purush),
whether enjoying (bhOg) or (being) afflicted (pIDit), always seeing the Self
(AtmA), is neither happy (prasanna) nor angry (kruddh) (respectively)’.
Ashtavakra said – ‘Janaka,
One who has, truly (vastutaH) attained knowledge (jnAna), who is serene
(composed) (dhIr-purush), neither becomes happy nor angry – not unhappy when
hurt (hAnI), not happy (prasanna) in gain (lAbh), not happy when praised (mAn),
not angry when insulted (apamAn). You just look inside, if you are glorified
(sammAn), would you be pleased (prasanna)? If you are insulted, would you be
annoyed (nArAz)? If you fail (hArE) in life – you are the emperor today, but, if
you happen to become a beggar tomorrow – will there be any difference (antar)
in your mind (citta)? Even if there is a trace (rEkhA) of difference, then, do
not be in a haste (jaldI). This declaration (ghOshaNA), which you are making,
is very big; do not make the declaration. Also, this declaration is not fit
(ayOgya) (to be made by you), it is very dangerous (khatarnAk), because if you
happen to believe it (declaration) to be true (satya), then, you will never be
able to attain (get) (realise) the Truth.
The effort of guru is to
guide (dikhAnE) you, so that you do not become convinced (mAn) of any wrong
(mistaken) (bhrAnt) notion (comprehension) (understanding) (dhAraNA), that
never happened, to have, indeed, happened. Such preaching (upadES) by guru is mandatory
(anivArya), and it is an act of grace (karuNa), because (disciple’s) mind is in
a hurry to believe (mAn) that which has not really happened – and why not, when
one obtains something without any effort? This danger is not there with
Patanjali, but there is a great danger with Ashtavakra. That is why, Patanjali
does not conduct any test, but Ashtavakra does.
Have you observed? There is
no danger with Patanjali – he makes you climb (caDhAnA) inch by inch. He makes
you climb only that much, at a time, which is possible (sambhava) for an
ordinary (sAdAhAraN) person – there is no leap (chalAng) there. Only when you
climb one step, you can climb another. If first step is not climbed, you cannot
make it to the next step. That is why Patanjali does not make any provision
(vyavasthA) for test. But Ashtavakra has made provision for test – it is a
must, because Ashtavakra says that, there are no steps; if you so desire, you
can become free (mukta), this very moment, just now. Listening to this, many a
loony (pAgal) will make declaration, that very moment, that they have become
free. These people have to be dragged and brought to their (deserved) place.
These Sutras have been given for them.
cEshTamAnaM SarIraM svaM
paSyatyanyaSarIravat |
saMstavE cApi nindAyAM kathaM
kshubhyEt mahASayaH || 3 : 10 || 55 ||
That personage (high-souled)
(mahASaya), who sees, actions performed (cEshTarat) by his own body (SarIram), to
be that of (actions of) another (body), how can he be agitated (affected)
(kshOba), whether in praise (stuti) or in blame (nindA)?’
This word ‘mahASaya’ is very
lovely word – it is made of ‘mahA’ and ‘ASaya’ – whose intent (ASaya) is great
(mahAn) – one who is not bound in petty intents (thoughts) (hopes); one who has
no intentions (hopes) concerning his body, mind, modifications (of mind)
(vRtti) and thoughts (vicAr); one who has surrendered (samarpit) all his hopes,
all his desires, at the feet of paramAtmA, at the feet of infinity (mahat)
(mahant). ‘mahASaya’ is a unique (anUThA) word, but we use it generally
(sAdhAraN). If someone comes home, we say – ‘mahASaya! please come, please sit
down’ – the usage is alright. We have to behave as if the other person is great
(mahASaya); that he might not have come (to you) with any petty intent
(prEraNA). That is why we call a guest (atithi) to be deity (dEvatA) – if guest
comes, the Lord has come. One who has come is a mahASaya – even if a thief has
come, he must have come with good intent. Such a conviction (pratIti) should be
that of pious (sAdhu) natured (svabhAva) (people).
Ashtavakra says – ‘how that
high souled person (mahASaya purush) be affected either by praise or blame?
Therefore, Janaka, look whether you are agitated.’ Being unhappy is agitation;
being happy is also agitation, because in both conditions, the mind is full of
waves – it gets agitated (kshubdh). Only he, who is beyond happiness and
unhappiness, has gone beyond agitation. Afterwards, no one can agitate him.
Therefore, he says – ‘Janaka,
if someone insults (apamAn) you, will you be agitated? If someone pays regard
(venerates) (sammAn) (to) you, will you be agitated? Will there be any
difference (antar), whatsoever, in you? If there is any difference at all, whatever
you are saying now, are just repetition of what you heard from me. Truth is not
be repeated (punarukt) – it is to be experienced (anubhava).’
mAyAmAtramidaM viSvaM paSyan
vigatakautukaH |
api sannihitE mRtyau kathaM
trasyati dhIradhIH || 3 : 11 || 56 ||
‘That serene person (dhIra
purush), who looks at the Universe (viSva) just as an illusion (mAyA mAtra),
and who has gone beyond curiosity (kautuka), why should he afraid (bhayabhIt)
even in the face of (AnE par) death (mRtyu)?’
vigata kautukaH – one whose
inquiry (jijnAsA), eagerness (inquisitiveness) (kutUhal), ignorance (ajnAna)
have all gone, who has nothing to inquire (pUch), whose journey of inquiry has
ended, in whom all questions have subsided (gir).
This word is very lovely
(pyArA) – in whose mind, there is nothing to inquire – there are no questions
(praSna).
mAyAmAtramidaM viSvaM paSyan
vigatakautukaH | - one who looks at the Universe as just an illusion, and one
who has gone beyond curiosity (inquisitiveness) (kautuka).
api sannihitE mRtyau kathaM
trasyati dhIradhIH – on coming face to face with death, will he be afraid?
Ashtavakra says – ‘Will there
arise even a trace (rEkhA) of fear in him? Therefore, you look, as if death is
approaching, death is standing at your doorstep and knocking, the emissaries
(dUt) of Lord of Death (yama) have come riding on buffaloes (bhains). Will you
receive (svAgat) them and be ready to go with them? Will there be even a little
hesitation (jhijhak)? If there is even a little hesitation, then you have not
become ‘one who has gone beyond inquisitiveness’ (vigata kautukaH), then
conviction (SraddhA) has not arisen in you, there is something more to be done
(achieved) by you – the revolution (krAnti) has not taken place. You have just
understood intellectually (buddhi); you have not understood (felt) in your
heart (life-breath) (prAna) level. You have known superficially (Upar); the
lamp has not yet been lit in your interior (antartam).’
niHspRhaM mAnasaM yasya
nairASyE(a)pi mahAtmanaH |
tasyAtmajnAnatRptasya tulanA
kEna jAyatE || 3 : 12 || 57 ||
‘That great person (mahAtmA),
in whose mind, there is no desire (spRhA) even for liberation (mOksha), and who
is content (tRpta) in the knowledge of Self (AtmajnAna), with whom can he be
compared (tulanA)?’
One who has gone beyond
desires such that, he does not have desire even for liberation (mOksha) – if it
happens, so be it; if it does not happen, so be it – this is the extreme
(Atyantik) condition (sthiti). When there is no desire even for liberation;
then only liberation happens – this is the paradox (virOdhAbhAs) of liberation
(mOksha).
Yesterday, I was reading the
life story of Sufi Fakir. He was a very rich man, before he became Fakir. He
was residing at Damascus (damiSk). There is a World famous mosque in Damascus.
He had a desire of becoming the administrator (vyavasthApak) of that mosque - that
the mosque should be under his control (niyantraN); that was a matter of great
prestige (sammAn). It was a greatest position to be the administrator of that
mosque. Though he was very rich, he would leave off all the jobs, and in the morning,
he would be the first person to enter the mosque, and, in the evening, he would
be the last person to leave the mosque. Throughout the day, he was immersed
(lIn), concentrated (tanmaya) in prayer (namAz) – with this hope (ASaya)
inside, that when people would see him so much in prayer, if not today -
tomorrow, those who come to mosque would have the feeling (bhAva), that when
such a person who prays so much is there, should anyone else be the
administrator of the mosque?
There was no taste (ras) in
him for prayer – his taste was in this, that people should notice him. Months
passed, even a year had passed, but there was no visible result. He had nothing
to do with God (ISvar) – it was only an exhibition (pradarSan). After a year
passed, he thought – ‘if even in year, the people of the town (village) are not
even aware (of him) – that someone would come and ask me to be the adminstrator’,
then it is a waste (FizUl). He left off the thought (of becoming
administrator). That night, he prayed to paramAtmA – ‘Lord, forgive (kshamA)
me. I have squandered (ganvAya) a whole year; for a whole year, had I prayed
(prArthanA) to you, maybe I would have had your vision (darSan). But, these
fools have no brains (akla); but I am also a fool; forgive me.’
That night, he prayed to the
Lord with desire-less (nispRha) mind; there was no demand (mAng). When he came
to the door, after the prayer, he saw the people gathering outside. He asked –
‘what is the matter’? People said – ‘all of us have unanimously (milkar)
decided that you should be the administrator of the mosque; we have been seeing
you for a whole year; is there anyone who is so dedicated to prayer!’
He was very surprised
(hairAn) and said – ‘today only, I had abandoned the desire (AkAnkshA) (to
become administrator), and today itself the day of fulfilment of desire!’ Then,
he also came to senses (hOS), and said – ‘excuse me, my friends; I have been
aspiring (AkAnkshA) (for the post) for the whole year; where were you, then?
You have come now, when there is no more desire in me. If, by leaving off
desires, such a result happens, then, I will not desire anymore; now, you make
some other as the administrator.’ And he attained such a wisdom from this
incident (ghaTnA), that he left everything, and became a Fakir. ‘Malik Bin
Dinar’ was his name. It is said that he did not, further, desire even for
liberation (mOksha) – leave alone any desire for heaven. Afterwards, he never
desired anything. When he died, he was seen in the dream of some elderly person
and he (elderly person) asked – ‘what is the matter? How this happened?’
Because, the day Malik Bin Dinar died, the same day another Fakir – Fakir Hasan
– also died. Both were very famous (khyAtI). Therefore, the elderly person
asked – ‘both of you died at the same time (together); therefore, both of you
would have reached the door of liberation also, together; who was given entry,
first?’ Malik Bin Dinar said – ‘I am also astonished (cakit), that I got entry
first; I asked the Lord – ‘what is the reason for giving me entry first,
because Hasan is more intelligent (buddhimAn) than me; Hasan is more wise
(jnAnI) than me. I used to go to Hasan for learning’. The Lord said – ‘He
(Hasan) is more wise, and he is also a greater sacrificer (tyAgI); but, he had
the desire for liberation, and you had no desire even for liberation; therefore
you are entitled (hakdAr) for entry first.’
That great person (mahAtmA),
from whom, even the desire for liberation has gone, who does not aspire (spRhA)
even for liberation (mOkshA), who is content (tRpt) with (in) Self- knowledge
(Atma-jnAna) only, who is content with his ‘being’ only, whose happiness is
within himself, who does not seek anything, who says – ‘my ‘being’ is just
enough, it is more than enough, who says – ‘I have known myself, I had my fill,
I had enough, I got everything, now I do not need anything’ – such a person –
one who is content with Self-knowledge - cannot be compared (tulanA) with
anyone else – tasyAtmajnAna tRptasya tulanA kEna jAyatE.
Ashtavakra said – ‘Janaka,
therefore, is there desire (spRhA) in your mind, even for liberation (mOksha)?
Even now, do you desire to be liberated? You say that you have attained
Self-knowledge (AtmajnAna); are you totally content with that? Do you desire
anything more? Is your contentment complete? Will you not seek anything more?
If the Lord comes before you and says – ‘Ask whatever you want, I shall grant’
– will you simply say – ‘thank you’? Will you just thank him, or will you seek
anything? Will you say (to Lord) – ‘you have given me everything; now, I do not
need anything’. Will you say so without any hiccups (aDcan)? Will there be any conflict
(dvandva) inside you that – when the Lord is asking, why should I not ask for
something; I have been waiting for ages, and now when the time has come –
auspicious (Subh) time – when paramAtmA Himself is urging you to ask for
anything, that he would bestow bountiful (varadahasta) and ready to fill my bag
– will you, by any chance, spread (phailA) your bag?’ Ashtavakra said all these
words, so that Janaka could look inside himself, as to where he stands.
svabhAvAdEva jAnAnO
dRSyamEtanna kincana |
idaM grAhyamidam tyAjyaM sa
kiM paSyati dhIradhIH || 3 : 13 || 58 ||
‘That serene minded (dhIra
buddhi), who knows (jAnAnA) that these objects of perception (dRSya) are, by
nature (svabhAva), nothing (kuch nahIn), how can he consider something to be
acceptable (grahaNa yOgya) and something else to be given up (tyAgnE yOgya)?’
This is the most important
(mahatva) of all the Sutras. The meaning of this Sutra is – Ashtavakra says –
‘Janaka, I had (earlier) said that the serene minded (dhIra purush) will not have desire (AkAnkshA) for wealth (dhan),
he will not have desire even for liberation (mOksha), he will not be attached
to the Empire (sAmrAjya), palace (mahal), he will not have desire for expanding
(vistAr) his possessions (sampatti); having heard all these things, maybe a
doubt (question) (savAl) arise in your mind, whether you should renounce (tyAg)
these. This is a very fine (slender) (bArIk) issue (subject). Having heard me,
do you feel that these should be renounced? Because, serene minded should not
have desire for wealth, palace, comforts (sukh), facilities (suvidhA);
therefore, are you thinking whether you should (renounce these and) proceed to
jungle? If you think so, you are still not serene minded (dhIra purush),
because, serene minded neither desires objects (vastu) nor wants to renounce
the objects.
‘Is there any sense of
enjoyment (bhOg) left in you?’ - The earlier Sutras stated that, Janaka should
search out whether such a desire remains in him. Now, this Sutra tells
something more significant.
Ashtavakra says – ‘now, I am
asking you – maybe there is no sense of enjoyment left in you, but, is there
any desire for renunciation (tyAg) in you?’
Because, desire for
renunciation is another form (rUp) of enjoyment (bhOg) itself. Desire for
renunciation is enjoyment indeed, but upside down – there is no difference.
Enjoyments say ‘hold on’, and renunciation says ‘let go’. But, the object of
both – to hold on or let go – is same – wealth – woman (kAminI) or gold
(kAncan). Enjoyment says ‘more women’; renunciation says – ‘not at all’; but,
the object is common – either woman or man. Enjoyment says – ‘more wealth’;
renunciation says – ‘not at all’. More and more renunciation, but, it is ‘more’
in both cases. You will not find both – enjoyer and renouncer – satisfied
(tRpt), because, renouncer thinks that he has to renounce more; and enjoyer
thinks that he should enjoy more. It is a matter of great interest that, the
object (dRshTi) of both is in ‘more’. We should correctly understand this
‘more’. The whole world is pervaded (samAyA) by this ‘more’. You will find
enjoyer worried (becain); he says – ‘there is car, but I want a bigger one;
there is house, but I want a bigger one’. You search inside a renouncer – he
(renouncer) says – I did fasting (upavAs), but ‘more’; I have renounced – but
more – I have to leave off more; I have left off anger, delusion (illusion) (mAyA);
I am yet to leave off obsession (mOha), prestige (pratishThA), ego (ahankAr).
But the race (dauD) for ‘more’ is very much on. Neither enjoyer is satisfied,
nor the renouncer.
svabhAvAdEva jAnAnO
dRSyamEtanna kincana |
idaM grAhyamidam tyAjyaM sa
kiM paSyati dhIradhIH ||
‘One who has truly become
serene (dhIra), who has truly attained serenity (fortitude) (dhairya), who has
truly come to know (jnAt), and who has truly understood (jAn) that all objects
(of perception) (dRSya) are, by nature, nothing (kuch bhI nahIn), in his mind,
desire (vAsanA) either to accept (grahaN) or to reject (renounce) (tyAg) does
not arise.’
There is not much difference
(antar) between one given to enjoyments (bhOgI) and the one who is ascetic
(yOgi) – both are two sides (facets) (pahlU) of the same coin (sikkA). There is
no distinction between enjoyer and ascetic – they both are two interpretations
(vyAkhyA) of same argument (tark) – but the argument is same. A truly
(vAstavik) serene (dhIra) is the one who has gone beyond both.
We can see how the test is
getting tougher (kaThin), how the grip around Janaka is tightening (kasnA) – he
(Ashtavakra) does not leave any scope for Janaka to run away. So far, he had
refuted (khaNDan) enjoyments; in that, Janaka had a scope to get away – Janaka
might think – Ashtavakra says that a knower (of Truth) (jnAni) does not indulge
in these – wealth, illusion (mAyA), frenzy (mada), position (pad), system
(vyavasthA), empire (sAmrAjya), palace (mahal) – I shall not indulge in these;
there is a way getting out – I shall renounce (chOD) all these’.
‘Janaka, (One’s) ego, on the claim (dAvA) of knowledge
(jnAna), may leave away these. But, whatever statement (vaktavya) you have
given, about becoming awakened (jAg), if subjected to testing (against
criterion) (kasauTi), it can be proved (siddha hOnA) only when you leave away
all these, because awakened person does not have (possess) these. But, then the
subtle (sUkshma) beauty (khUbI) of ego is this – it (ego) will agree to leave
away all these. Then, Janaka would have said – ‘fine, if this is the criterion,
then I shall fulfil that also – I shall leave away all these – here is the
Empire, I am going (to jungle)’. But, by this, nothing will be proved; by this,
it will not be proved that the empire has become dream-like, because, one can
neither hold on to dream, nor can it be cast away. If someone tells you that –
‘I have given away (tyAg) one lakh rupees’, understand that it has not been
renounced (tyAg), because, book-keeping (hisAb) is continuing. Then, you can
clearly understand that this person is still keeping account as to how much he
has given away – the money is still there (vAstavik) (in the books).
There is a friend of mine; he
has given up (given away) (chOD) one lakh rupees. He is an elderly person
(buzurg). He gave up that money many years ago, but, whenever he meets me, in
some or other pretext (bahAnA), he would bring up the subject – ‘I have kicked
away (lAt) one lakh rupees’. I heard this once or twice; then, the third time,
I said – ‘listen, do not be annoyed with me, when did you kick it away?’ He
said – ‘some thirty, thirty-five years ago, I kicked away one lakh rupees’. I
said – ‘why are you repeating it – even after thirty-five years? Is the accounting
of that money still continuing?’ Earlier, he might have been flaunting (akaD)
that – ‘I have a lakh of rupees’; now also he is flaunting (akaD) – ‘I have
kicked away one lakh rupees’ – flaunting remains as it is. The second flaunt
(of giving up) is a little more dangerous, because, the earlier flaunt would be
visible, but the second one is not visible – it is very subtle (sUkshma).
Ashtavakra had, so far, kept
the door open for Janaka; but, now he closed even that. Now, there is no room for
Janaka to escape (run away) (bhAg) - there is scope only for awakening (jAgnA),
not for escape (bhAg). Now, Janaka has to directly (sIdhA) accept (svIkAr) the
truth (satya) – that his claim (of awakening) is factual or not. There is no
scope for escaping.
svabhAvAdEva jAnAnO
dRSyamEtanna kincana |
‘One, who has realised
(dikhAyI) that everything to be illusion (mAyA), what (is there) to leave off,
or hold on?’
idaM grAhyamidam tyAjyaM sa
kiM paSyati dhIradhIH ||
‘One, for whom, nothing
(objects of perception) is visible, what (is there) to hold on or leave off?’
The serene (dhIr) person,
does not say that gold is soil. He says – ‘gold is gold, soil is soil; but both
are meaningless (arth-hIn), both are without substance (sAr-hIn)’. He says –
‘whether you are sitting inside a palace or outside, both are same, both are
dreams’.
A rich has dream, a poor has
dream – dream of success, dream of failure – both are dreams. When the dream
changes, nothing happens. One night, you dreamt that you are a dacoit (dAkU),
the next night, you dreamt that you are a saint – both are dreams, both have no
value – neither you are a dacoit nor a saint.
The delusion (bhrAnti) will
persist, till you identify (tAdAtmya) yourself with something. You are absolute
(param) void (SUnya), you are absolute cognition (consciousness) (prajnA), you
are absolute witness (sAkshI).
Even renunciation (tyAg) is
an action (kRtya); like enjoyment (bhOg), renunciation is also an action. The
total revolutionary (krAnti) Sutra of Ashtavakra is this – ‘(be) neither doer
(kartA) nor enjoyer (bhOktA) – just witness’. If you leave off, it is also an
action; if you hold on, it is also an action; in both of them, you have become
the doer (kartA); in both of them ego will get established (nirmit). By (any)
action (kRtya), the ego is established. You become witness.
antastyaktakashAyasya
nirdvandvasya nirASishaH |
yadRcchayAgatO bhOgO na
duHkhAya na tushTayE || 3 : 14 || 59 ||
‘For such a person (purusha),
who has given up (tyAg) mental (antaHkaraNa) modifications (kashAya), and who
is bereft of duality (dvandva) and desires (hopes) (ASA), anything gotten
(prApta) by him fortunately (by chance) (daiva-yOga), neither gives pain (dukh)
nor pleasure (sukh)’.
‘One who has given up (tyAg) mental
(antaHkaraNa) modifications (kashAya).... - ‘Giving up mental modifications’
means – one who has understood (dEkh) that they are not his modifications
(kashAya), who has lit the lamp and seen (realised) that – ‘I am,
just illumination (prakASa),
and nothing else – neither anger (krOdha) nor obsession (infatuation) (mOha)
belong to me; there is no question of holding on or leaving off; this much is
to be understood that neither enjoyments
(bhOga) nor renunciation (tyAg) belong to me’.
‘Who has given up (tyAg)
mental (antaHkaraNa) modifications (kashAya), and who is bereft of duality
(dvandva) and desires (hopes) (ASA).....’ – Now, neither there is any duality
inside (in me) (bhItar), because ‘two’ does not remain – only the ‘witness’ is
left; witness is always single (one).
nirdvandvasya nirASishaH –
these are wonderful words – ‘one who is bereft of duality and bereft of
desires’. One who does not have any wish (desire) (hope) – that anything be
like this or like that; that I get this or that; for whom ‘past’ (yesterday)
(kal) has ended.
We have two – yesterday (kal)
and tomorrow (kal) on both sides (of today). One is the ‘past’ – from which
duality arises; and the other, ‘future’ from which hope (ASA) arises, desires
arise. One who has left off the past, one who has said that – ‘whatever I was
till now – all these were dream’ – he becomes free (mukta) of the past. And one
who has left off hopes, who said – ‘I am (my being) – that is enough, I have
nothing to ‘become’; I have nowhere to go, wherever I am, that is my home
(ghar); wherever I am - to be so, is my nature (svabhAva); the way I am, is my
destiny (rule) (niyati); otherwise, I have no wishes (wants) (cAha)’ – he (who
has realised thus) has wiped out (miTA) the future. One who has left behind
both past and future, he enters in (into) Eternal (SASvat).
yadRcchayAgatO bhOgO na
duHkhAya na tushTayE – ‘whatever one gets, by chance, fortunately – whether
pleasure (happiness) (sukh) or pain (suffering) (dukh)’
This should be understood;
this Sutra is to be remembered (yAd), do not forget (bhUl) it.
You say – ‘whatever is obtained (mil), it is
my making (kRtya), it is from my action (karma)’.
But, this is not the
philosophy of ‘action’ (karma) - this is the philosophy (darSan) of witness
(sAkshI). Ashtavakra says – If he gets pain, he says – it is by chance, it is
the wish (icchA) of the Lord, it is the wish of unseen (adRSaya); whether one
gets pain or pleasure – neither, in pleasure, nor in pain, he says – ‘it is
gotten because of me’. He says – ‘I am only the witness (dEkhnEvAlA) – whether
I get or do not get, it is the play of the Lord (uskI); why then regret
(khEd)?’ There is neither pain nor pleasure in the things obtained.
Jesus, on the cross, at the last moment, said
– ‘may your wish (marzI) be fulfilled’. Do not listen to my wish. Do not pay
attention to what I say. May your wish be fulfilled, because, whatever I say,
it would be wrong; whatever you would say, that is right. Whether I like or
not, whatever is your wish, may that happen,
Whenever you pray to the
Lord, and say – ‘do this way, do that way’ – then, your prayer becomes deformed
(distorted) (vikRt), destroyed (khaNDit); it is no longer a prayer. You are
trying to give suggestion (sujhAv) to the Lord. You are saying that I am more
sensible (samajhdAr) than you; what are you doing?
There was a Sufi Fakir; he had two sons –
twins; they were lovely (pyArE) sons. They were born very late – in his old
age. He was obsessed (mOha) with them. One day, he returned from mosque, after conducting
discourse (pravacan). When he comes home, he always asks – ‘where are my sons?’
Often, they used to go to the mosque, but that day, they did not go to hear
(him). He asked his wife – ‘where are the sons?’ She said – ‘they must be
coming, they might be playing somewhere; you have food’. He had his food. After
food, he again asked about the sons; it never happened before, because they
(sons) used to have food with him. The wife said – ‘before I say something
about the sons, I would like to ask something. Suppose, twenty years back,
someone had entrusted (amAnat) something with me – two diamonds (hIrE) – and,
if he comes to reclaim, should I return it or not?’ Fakir said – ‘is it
something to be asked? Is it something worthy of asking? Why should you ask me?
You should have returned his diamonds to him; what is there for us to do with
it (lEnA dEnA)? Why did you wait (ruk) to ask me?’ She said – ‘That is right. I
waited for asking you. Now, please come.’ She took him to the room. Both sons
were lying dead (murdA). They were playing in a nearby house, and the roof
collapsed (gir). Fakir saw and understood, he started laughing. He said – ‘You
did it right. Twenty years ago, someone gave us – by chance (adRSya), unseen
(daiva yOga) – you call it ‘paramAtmA’ or whatever name you like; today, he has
taken it; who are we in between? When these sons were not there, we were happy
(mazE); now, when these sons are not there, we have become as we were earlier.
What difference does it make by their (sons) coming and going? You did it
right. You have awakened me.’
The delusion (bhrAnti) of ‘I’
(ego) arises, because of our assumption that whatever happens, it is because of
me. Whatever happens, it happens because of the Absolute (samasta); I am only a
seer (drashTA); when such an understanding becomes pronounced, when that light
shines without shaking (akamp), without smoke (nirdhUm), then the witness is
born.
Ashtavakra said – ‘Janaka,
you look at yourself, for all these things, very closely (kas). If you are able
to get through (utar) all these, then, whatever declaration (ghOshaNA) you
made, that was a supreme (param) declaration. If you are not able to get
through, then you take back your declaration, because, false declaration is
dangerous. By hearing me, do not place faith (viSvAs) (in me); by hearing me,
awaken your conviction (SraddhA). You awaken to the Truth (satya) all by yourself
(svayam). My awakening cannot be your awakening; my illumination (rOSanI)
cannot be your illumination. My eyes will be useful to me, and I will walk with
my legs. You require your legs, your eyes, your illumination. You check it out
whether you have become influenced (prabhAvit) by me.
Krishnamurti always says –
‘do not be influenced by anyone’. He is right. That is indeed the formula
(sUtra) of Ashtavakra. Do not be influenced by anyone. Awaken; do not emulate
(anukaraN) anyone. Emulation is just a drama (nATak), an acting (abhinaya) – it
has nothing to do with life (jIvan).
That is what I am also
telling you. Listen to me, but, listening is not enough. While you are listening,
wake up (awaken) (jAgO). Whatever you listen, do not just hold on to it;
otherwise, you will have only the cage – the bird would have flown away or
died. Whatever you listen, uncover (open) (khOl) it (up) quickly, ponder over
it (gun), quickly transform (rUpAntarit) it, digest (pacAnA) it; otherwise, it
will become undigested (apaca); digest it, so that, it becomes your blood
(khUn), it flows in your blood, it becomes your bones (haDDI), it becomes your
marrow (majjA), it becomes your life-breath (prANa) – then it is conviction
(SraddhA). The meaning of SraddhA is ‘digested’; viSvAs means ‘undigested’. Faith
(viSvAs) becomes a burden (bOjh); Sraddha brings you release (mukti).
Hari OM Tatsat
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