Pravachan - 21 - Acharya Rajneesh (Osho)

 

This Pravachan was delivered on 1 Oct 1976

Pravachan Audio link – Soundcloud –

https://soundcloud.app.goo.gl/vXE3o

Pravachan Transcript link –

https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-21/

(Pravachan No 20 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 |

na tE sangO(a)sti kEnApi kiM Suddhastyaktumicchasi |

sanghAtavilayaM kurvannEvamEva layaM vraja || 5 : 1 || 66 ||

 

udEti bhavatO viSvaM vAridhEriva budbudaH |

iti jnAtvaikamAtmAnamEvamEva layaM vraja || 5 : 2 || 67 ||

 

pratyakshamapyavastutvAdviSvaM nAstyamalE tvayi |

rajjusarpa iva vyaktamEvamEva layaM vraja || 5 : 3 || 68 ||

 

samaduHkhasukhaH pUrNa ASAnairASyayOH samaH |

samajIvitamRtyuH sannEvamEva layaM vraja || 5 : 4 || 69 ||

 

janaka uvAca |

AkASavadanantO(a)haM ghaTavat prAkRtaM jagat |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 1 || 70 ||

 

mahOdadhirivAhaM sa prapancO vIcisannibhaH |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 2 || 71 ||

 

ahaM sa SuktisankASO rUpyavadviSvakalpanA |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 3 || 72 ||

 

ahaM vA sarvabhUtEshu sarvabhUtAnyathO mayi |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 4 || 73 ||

 

अष्टावक्र उवाच ।

न ते सङ्गोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि ।

सङ्घातविलयं कुर्वन्नेवमेव लयं व्रज ।। 5 : 1 ।। 66 ||

 

उदेति भवतो विश्वं वारिधेरिव बुद्बुदः ।

इति ज्ञात्वैकमात्मानमेवमेव लयं व्रज ।। 5 : 2 ।। 67 ||

 

प्रत्यक्षमप्यवस्तुत्वाद्विश्वं नास्त्यमले त्वयि ।

रज्जुसर्प इव व्यक्तमेवमेव लयं व्रज ।। 5 : 3 ।। 68 ||

 

समदुःखसुखः पूर्ण आशानैराश्ययोः समः ।

समजीवितमृत्युः सन्नेवमेव लयं व्रज ।। 5 : 4 ।। 69 ||

 

जनक उवाच ।

आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत् ।

इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ।। 6 : 1 ।। 70 ||

 

महोदधिरिवाहं स प्रपञ्चो वीचिसन्निभः ।

इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ।। 6 : 2 ।। 71 ||

 

अहं स शुक्तिसङ्काशो रूप्यवद्विश्वकल्पना ।

इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ।। 6 : 3 ।। 72 ||

 

अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि ।

इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ।। 6 : 4 ।। 73 ||

 

(In the book ‘Ashtavakra Samhita’ by Swami Nityaswarupananda, these 8 Slokas are given as Chapters 5 and 6; but, according to the transcript of the Pravachan, all these are given sequentially (66 - 73) – without any chapters. Accordingly, both the systems of numbering have been adopted here.)

Pravachan

If one is freed (chUT) of the World (saMsAr), it is not necessary that he has become free of the hold (pakaD) of ignorance (ajnAna) also. If one is freed of enjoyments (bhOga), it is not necessary that the internal (Antarik) causes (kAraNa) for the enjoyments would also have been destroyed (vinashTa). The internal causes would still continue to be present. You may leave off wealth, but the desire (AkAnkshA) for holding on, would get hold of renunciation (tyAga). You may leave the house, but the desire for holding on, would get hold of the hermitage (ASram). You leave off the market (bAzAr), but the earlier instinct (vRtti) of holding on, would get hold of solitude (EkAnt). It is the (tendency of) ‘holding on’ which is to be rid of.

That is why, when a person wakes up from enjoyments, that very moment, he faces another danger (khatrA) – that danger is never there for one given to enjoyments. That danger is only for that person who wakes up from enjoyments – that is the danger of getting entangled (ulajh) in renunciation (tyAga). If old habits (Adat) remain, and if the transformation (parivartan) is only external (superficial) (on the surface) (bAharI), and if internal revolution had not taken place, then one will get entangled in renunciation. From Worldly person (saMsArI) one will become an ascetic (saMnyAsI). You will leave off wealth, family, house etc. but the pre-existing web (jAl) of ‘holding on’, would continue to be present; you will get hold of something else. Even a loin cloth is enough to hold on; it is not necessary that it should only be an empire (sAmrAjya); even nakedness (nangApan) can get hold of a person; even renunciation (tyAga) can get hold of the person.

There is a story of Ancient Sufis. When an emperor was a child, he was reading in a school; he had good friendship with another youth. Then they parted ways. The son of emperor became emperor; his friend, had become a renunciate (tyAgI) – he became a Fakir. He had a huge reputation - of being a Fakir - in faraway places. Travellers used to throng at his feet. People in search of truth (khOjI) would come for his holy company (satsang). As the crowd of people in search of truth increased, his renunciation had also become greater. Finanlly, he cast off even his clothes – he had become naked (digambar). He was shining like the Sun. He left behind renunciation. But, the emperor was thinking of his old friend – whom he knew very well; he was very egotistic person during school and college days; he wondered as to how, all of a sudden, he became such a great renunciate – the emperor could not believe it; his curiosity (jijnAsA) became strong. Finally, he sent an invitation (nimantraNa) to his friend – ‘now that you have become a great renunciate, please come to the capital (rAjdhAnI), and give me an opportunity for serving you; you should enlighten my intellectuals (prajnAjan) and awaken them. The invitation was accepted. The Fakir was coming to the capital. The emperor had made big arrangements for his reception - he was his old friend, who has become so famous, highly regarded and having such a great honour. He did not leave out any detail; he decorated the whole capital with flowers and lamps; he spread out beautiful and expensive carpets (kAlIn) in the path; he created an atmosphere of Diwali in the whole path up to the palace gate.

The emperor was waiting at the entrance to the Capital along with his complete retinue. The Fakir came. Those were not the days of rains; the road was dry throughout; there was drought-like situation. So, the emperor was surprised to find the Fakir, knee-deep in slush. He could not believe that he could find so much slush on the way that the Fakir would have to wade through knee-deep slush. As it was not appropriate to say, at that time, in front of everyone, the emperor and the Fakir reached the palace. When both of them were alone, the emperor asked the Fakir, as to how he was knee-deep in slush. Fakir said – ‘when I was coming, people informed me that the emperor had decorated the whole town, spread precious carpets on the way, just to show-case his grandeur, and to belittle (jhEmpnA) me, as if to say that I am just a naked Fakir who got nothing in life. Therefore, I decided to walk on the carpet with slushy feet; I consider these carpets to be of no value’. The emperor said – ‘I have now become certain; my curiosity has been satisfied; that is what I wanted to know from you.’ Fakir asked – ‘what was your curiosity?’ The emperor said – ‘I have always known you from school days; there was none more egotistic than you; my doubt was that, how you have become so humble (vinamra). Now I have no worry. Come, let us hug each other; we both are similar, there is no difference; I have satiated my ego, in one way, by becoming emperor; you have satiated your ego, by another way. Our directions are different, but our aim is not different. I know this much that I am egotistic, but, you are not even aware that you are also an egotist. Someday, I would become fed up (UbnA), but how will you become fed up (with your ego)? I feel pity for you. You have highly decorated your ego; you have dressed it up (vastra) with renunciation (tyAga).

 For a person who is fed up with the World (saMsAr), there is the danger of renunciation. There are two types of Worldly people – those who are sitting in the shop, and the other who are sitting in the temple; those who are gathering wealth, and the other who have kicked off wealth; those who fill themselves with external things, and the other who want to fill themselves, by relinquishing external things. The delusion of both is same; it is not possible to fill oneself with external things, nor fill oneself, by relinquishing external things; filling up has nothing to do with outside (bAhar).

Earlier, Ashtavakra tested Janaka. In these Sutras; today, he is not testing, but tempting (enticing) – that temptation which is faced by every renunciate; that temptation which is laid out for those who are running away from enjoyments. Today, he is inducing (phuslAnA) Janaka to become a renunciate – ‘now that you have attained knowledge, you become a renunciate; leave off everything; rise above all these delusionary Worldly desires (mAyAmOha)’. This inducement which Ashtavakra lays out for Janaka, is much harder than a test. But this is encountered in the life of everyone who intends to get out of enjoyments. Therefore, Ashtavakra does it right – it is correct to give this inducement. No one becomes liberated (mukta) until one is free from even renunciation. It is essential to become free from enjoyments, but it is also essential to become free from renunciation. One has to become liberated from the World, but one has to become free even from liberation (mOksha); then only the Supreme (parama) Liberation (mukti) fructifies (phalit).

The meaning of Supreme Liberation is that, now there remains no expectation (AkAnkshA) of anything. There is expectation even in renunciation. One renounces for a certain cause. Wherever there is a cause, it is not renunciation. Then, what is the difference between enjoyments and renunciation? Calculation (gaNit) for both is same. There is a man who is involved in enjoyments, he accumulates wealth, he is in search of a beautiful woman, she is in search of a handsome man, he makes a big house. You ask him as to why he is making the house. He says – ‘I get pleasure (sukh) out of it. Another man leaves of a beautiful house, goes away leaving wife, he becomes separated from home etc, he wanders naked; he becomes an ascetic (saMnyAsI). You ask him as to why he is doing these. He would say – ‘I get pleasure out of it’. Then, both of them have expectation for happiness and both of them believe that in order to attain happiness, something could be done. This is a delusion.

Happiness is one’s nature. Till the time you do something to get it (happiness), you will continue to lose it. In the very effort (cEshTA) to attain (happiness), one is forfeiting it. Worldly man forfeits by one method, and the renunciate, by a different method. It does not matter as to, by which method, you forfeited it. It does not matter, by which method, you became inebriated after drinks; it makes no difference as to which brand of alcohol you consumed. One should have correct understanding of this calculation. Worldly man says – ‘if I have this much, I shall be happy’. The renunciate says – ‘if I do not have anything, I will be happy’. The happiness of both of them is based on condition. Till the time you place condition on happiness, it has not been understood by you that happiness is your very nature. One has to go nowhere to attain it – we are already having it (happiness). You stop going anywhere, do not search it anywhere; you get inside (yourself) in relaxation (viSrAm).

ashTAvakra uvAca |

na tE sangO(a)sti kEnApi kiM Suddhastyaktumicchasi |

sanghAtavilayaM kurvannEvamEva layaM vraja || 5 : 1 || 66 ||

This is what Ashtavakra says in the first Sutra – ‘To be relaxed (viSrAm) in consciousness (caitanya) is happiness (sukh), it is bliss (Anand), it is Truth-Consciousness-Bliss (saccidAnand)’.

Do not go anywhere. One should not have any impulse (tarang) of going anywhere. ‘Going’ anywhere means – ‘you have become separated from your nature’. If you demand (mAng) something, if you wanted something, if you searched something – you have lost touch (smRt) with your nature. Do not demand, do not search, do not go anywhere – just close your eyes and be immersed (DUb) in yourself. Whatever ‘is’, that is here, with you, this very moment; whatever ‘is’, that you are carrying with you always; whatever ‘is’, that lies hidden in your sleeves (beggar’s upper garment) (gudaDI); that diamond is lying in your sleeve; you look into your sleeve, and yet you beg. You wonder as to what you have, but, diamond is lying in your garment. Open your garment. Whatever you were searching, you will be surprised (to find it there), and that is what made Janaka to be shaken (AndOlit). Janaka says – ‘Surprising! I feel like saluting (namaskAr) myself, I feel like touching my own feet; whatever has already been attained, that I was searching; I am the Lord of Lords; I am the substance of this whole universe; I am the emperor, and I was roaming like a beggar’.

To be emperor is our nature; being a beggar is our habit; being a beggar is our error (bhUl); we have to correct the error; we are not to go anywhere for searching, neither there is anything to search for. Therefore, when someone awakens from enjoyments, then there is a danger (khatrA); he keeps on demanding same.

Poem of Osho – (Meaning not available) –

तंग आ चुका हूं सिद्दते—जहदे—हयात से।

I have become afraid (ghabrA) of the struggle (sangarsh) for life (jIvan); enough of this struggle (sangarsh); now no more; I have no more guts (himmat); I have become broke (TUT)

मुतरिब! शुरू कोई मोहब्बत का राग कर।

O Singer (gAyak), now sing the song of love (prEm).

But, what is the matter? If one is tired of the song of life, then what is the song of love? It means that the song (tune) (rAg) of life has begun again. If you are tired of struggle for life, then why aspire (abhIpsA) for love (prEm)? That means that the life will begin again. Even if we change, we do not, in fact, change. You make a turn, yet you do not turn; we are playing the game on the surface (Upar); we keep on floating (tair) on the waves; we never enter inside (bhItar).

बे—गोता कैसे मिलता हमें गौहरे —मुराद

We have always been floating on the foam (jhAg) of the waves (lahar). From one wave to another, then a third; we keep on floating on the foam of the waves. But, that jewel (maNi), getting which, we become liberated (mukti) – whether you call it pearl (muktA) or jewel (maNi) – that Supreme jewel is attained only by diving (DubkI) deep. That is the aspiration (AkAnkshA) of all aspirations, that is the desire of all desires (cAhat) – ‘gauharE murAd’; other than that, we have never desired anything – we have always desired that by every means, in every shade (rang). Some search for it in the wealth, some search for it in the position (stutus) (pad). We have always been searching for paramAtmA – by sitting in the chair (position) - we derive some pleasure of being paramAtmA – that we got some power in our hands. If we have wealth, we derive a little pleasure of paramAtmA – that we are not pauper. If we have knowledge, we derive a little pleasure of paramAtmA – that we are not ignorant (ajnAnI).

बे—गोता कैसे मिलता हमें गौहरे —मुराद

That paramAtmA is the ‘gauharE murAd’ – jewel of desires. We have searched for him in many a waves, but we never got him; we get only foam in our hands; we get hold of the wave, but there remains only foam in our fist (muTThI); then the foam floating on another wave invites us; sometimes, the foam looks very beautiful; in the rays of morning Sun, the foam looks very colourful – such a colour, such a whiteness (SubhratA) - that even jewels and pearls pale (before them); such a rainbow of colours are seen in the foam. The foam arising in the distant waves, looks like snow covered Himalayan peaks – so pure (pavitra); the foam looks as if butter (navanIt) is the essence of all the oceans; catch it in the hands, close the fist, and nothing is there. बे—गोता कैसे मिलता हमें गौहरे —मुराद? We have always been floating on the foam of waves.

We have changed our position (karvaT) many a times, but we always got involved (ulajh) from one wave to another; I want to tell you that, many among you, had become ascetics many a times, and then again, became enjoyers (bhOgI), then again ascetics – these positions they have changed many a times. This is not a new game. This is a very ancient game. We have become experts (nishNAt) in it. Many a times, I observe when people come to me, for the first time, to become ascetic; they think that they have come to become ascetic for the first time. But when I peep into them, I am surprised to find that this had happened many a times before; (I wonder) whether they will continue the same game this time also, or whether there will be revolution? I ponder whether this will be a new wave or whether one will dive deep.

I look at those given to enjoyments (bhOgI), and find them dreaming of becoming ascetics. I have also been meeting ascetics – I have been wandering (ghUm) with them for many years; I have met all sorts of ascetics. Ascetics start dreaming of enjoyments; this is very funny (mazA). The wave which we are riding, seems to be useless (vyarth); and those far away waves, they look more attractive (Akarshak) – distant drum sounds pleasant (dUr kE DhOl suhAvanE).  

The enjoyer (bhOgI) says that the renunciate must be feeling happy; that is why they go to touch their feet. When will you have wisdom (akal)? When will you open your eyes? If you are going to touch the feet of renunciate, just because you think that they (renunciates) are enjoying (mazA), then it is dangerous (khatrA). (You seem to think that) when one becomes fed up of enjoyments, then he becomes renunciate; you touch the feet of someone, in order that you can also become like him. Touching feet is just an indication - you are conveying the message (by touching the feet) – ‘if it is in our capacity, we would also be like you; but there is a little difficulty; that is why we are entangled (ulajh) (in the World)’.

One day, Mulla Nasruddin was very upset (udAs). I asked him – ‘why are you upset? I agree that your wife has died; but you are still young; you can marry again’. Many people asked me, to make Mulla agree, because he had a grown up girl. Mulla said – ‘I can do that (get married); but there are four reasons, because of which I cannot’. I told him – ‘Four reasons? Even a bachelor (brahmacArI) cannot count four reasons for not marrying; tell me.’ He told me – ‘four reasons are there – three girls and one boy; because of these four reasons, I cannot remarry; I want to marry, but these are obstacles; I am stuck up because of these.’

One given to enjoyments goes to touch the feet of renunciate; (because) he also wants to become one, but, there are a thousand reasons obstructing him (from becoming one). Why do you go to touch the feet of great man (mahAtmA)? You think – ‘some time, I will also have the same fortune of becoming a mahAtmA; but, I cannot become now; therefore, I can at least touch his feet. If I cannot become one, at least I can pay my regards.’ Your regards are indeed the flowers offered at the feet of your own aspirations (AkAnkshA); you are not touching the feet of any mahAtmA, but you are bowing at your own future image (pratimA). If and when you get an opportunity (maukA) – if there are not four reasons – then the danger will come; then you will take a leap and become an ascetic, you will become a renunciate. I know renunciates who are squirming (taDap).

A seventy or seventy-five year old ascetic told me – ‘I can tell you; I cannot tell it to anyone else; this pain (dard) is such that one wants to convey to somebody. People come to touch my feet; I cannot tell them, because they regard me; I cannot tell them the truth; but I am telling you. It is more than forty years since I became ascetic. I am a Jain Muni; I have renounced since forty years; but I got nothing. Now, in my old age, I started having doubt, whether I made a mistake (bhUl). Now, I am having dreams in the nights; I was better off when I had my household, wife and children; I am starting to have doubts about my initiation (upakram) (into the order). Now, those forty year old thoughts seem to be more pleasant – then I was alright; that was better than my present condition. Those waves which I left off, are now full of foam; now, foam has made a beautiful crest on those waves; now, again, rainbows are arising’.

You will surprised to know that bad people are dreaming of becoming good; and, good people are dreaming of becoming bad. If you can peek into the dreams of saints and holy men, you would be frightened. You will find criminals hiding there. If you go to prisons and peek into the dreams of prisoners (aparAdhI) – if you can make a hole in their heads and see their dreams – you will be surprised to find that they are fed up – they are tired of crimes; they want to become virtuous (bhalE). If they could get another opportunity, they want to prove to the World that they are not criminals; they are saints. It is a different matter, that when they are released after ten or fifteen years, then the external waves might look fresh (tAzI); but that is a different matter. Man always dreams of that place where he is not (now).

Ashtavakra, so far, conducted test of Janaka on his experience of meditation (dhyAn); now he is tempting (pralObhan) him, which is a deeper test. He says – ‘Janaka, now that you have attained knowledge (jnAna), leave off (possessions) and become renunciate (tyAga)’. If Janaka gets entangled (in the temptation), then, he would have failed in the deeper test. If there had been some ordinary person in the place of Janaka, he might have got entangled in the problem, because, the words uttered by Ashtavakra are so difficult to grasp. Listen to the Sutra.

Ashtavakra says – ‘You are not associated with anyone (anything) – you have made such a declaration of being unassociated (asang)’. ‘You are not associated with anyone (anything), and you are pure (Suddha); what is there to renounce? Getting rid (miTAkar) of the vanity (dEhAbhimAn), attain liberation (mOksha).’

This is a very difficult (uljhA) Sutra. Ashtavakra is provoking (uksAnA) Janaka in a very delicate (nAzuk) manner. He asks – ‘You are pure (Suddha); you are not associated with anyone (anything); even then, Janaka, I observe that the impulse (lahar) for renunciation is arising in you. What is that you want to renounce? If at all you want to renounce, then you renounce your vanity (dEhAbhimAn) and become liberated (mOksha).’ – ‘Renounce vanity, become liberated’.  

Ashtavakra says – ‘I observe that the impulse (wave) (lahar) of renunciation is arising in you – it is not a very strong impulse; probably you have not recognised it yet; maybe, you might take some time to recognise it. The impulse arising in your depths (atal), which is not so strong now, might, after some time (become stronger and), dash (TakrAnA) against the rock (caTTAn) of consciousness (caitanya); then you will come to know; probably, now you are not aware’.

When some thought arises in a man, it can be divided (khaND) into four (stages) – when you speak out, it is the final (AkhirI) stage.

Before speaking out, it is there in your throat (kaNTh), which you are aware of – it becomes very clear to you, as to what you should speak; you have become aware inwardly (bhItar) – you have spoken inwardly; but not yet pronounced outside – this is the third stage.

Before that, is the second stage, where, things are a little hazy (dhundhalA); it is not yet clear to you – this could be this way or that way; it might or might not be; the outline (rUprEkhA) is not yet clear; it is hiding, as if in the morning haze; but you have an inkling (bhanak); it seems that there is something; a feeble voice rises – this is the second stage.

Before that, there is the first stage, when you are not at all aware – you are not even aware of the haze – enveloped in the dense darkness of night.

But, when the first stage (avasthA) arises in your interior, the guru can see it; Ashtavakra is seeing that there is an impulse of first stage in Janaka. After some time, there will be the second stage; the glimpse (AbhAs) is very very hazy. Then, there will be third stage, where the thought (vicAr) would become pronounced (pragAD), it would become clear. Then there will be fourth stage – Janaka would make a declaration that – ‘I have left off everything, I have renounced; I am now going towards the forest.’ Before the thought reaches this (first) stage, (it is necessary to catch it).

(Translator’s note – in Hindu scriptures, these four stages are referred as ‘parA’, ‘paSyantI’, ‘madhyamA’ and ‘vaikharI’ - stages 1 to 4, in that order, where ‘vaikharI’ is the articulation stage.)

Once a thought (vicAr) reaches (crosses) first stage, it is difficult for it to return. The process of getting rid of thought is in this stage; if the thought can be caught in the very first stage (avasthA), you do not fall into its bondage. If you can catch the tree at the stage of seed itself, then the tree will not sprout (born) (paidA). Once the tree sprouts, it starts producing fruits - not only fruits, but also seeds start falling on the Earth - then, most of the people become alert (sajag); but, by then, it is too late. Even if you uproot the tree, it would not make any difference, because thousands of seeds have already spread out. Those seeds will sprout when time comes; they will grow into thousands of trees. It is your old habit that you catch only when it becomes a forest; then you will keep on felling the trees; the more trees you fell, the more trees sprout from the seeds – there will be no end to it. New series of trees will keep coming. This is what happening in our lives also.

Buddha gave the process (prakriyA) of Vipassana (vipaSyanA) to his mendicants (bhikshu). The meaning of Vipassana is only this – you start, slowly (dhIrE) becoming alert (sajag) such that (each) thought becomes visible (aware) in the very first stage itself; when the thought is seen in the first stage, it is easy then; you can say this much – ‘pardon me, enough of it, I have no inclination of falling into this (thought)’. Even this much of impulse (bhAva) – to say ‘no’ – is enough, and the seed gets burnt. In the second stage, it is more difficult; we have to struggle a lot. In the third stage, it is much more difficult; only if you struggle, you can win – but it is doubtful (sandigdh). In the fourth stage, it very difficult, because you have spoken out, and you are already caught in it; it becomes almost impossible to go back (lauT); now, one has to reap the fruits, because the thought has become action (karma).

Initially, the thought is only an impulse (bhAva); before that, it is only a seed in the void (SUnya) – it is just a potential (possibility) (sambhAvanA)’; then it becomes feeling, then the thought, and then it becomes expression (articulated) (abhivyakti).

Now, probably, Janaka was not aware – or he is starting to become aware; but Ashtavakra has already seen it.

‘Janaka, you are not associated (sang) with anyone (anything); you are pure (Suddha); even then, what is that you want to renounce? Do one thing - if at all you want to renounce – if you are bent (zid) on renouncing - then you renounce your vanity (dEhAbhimAn) and become liberated (mOksha).’ – ‘Renounce vanity, attain liberation’.

This is a deep trap (jAl). If Janaka says that he would like to renounce vanity, it is for certain that he wants to renounce (something). If at all there is anything to renounce, then ignorance (ajnAna) is left over (SEsh). Then, it means that the revolution of knowledge has not happened. After the lamp has been lit, if you say – ‘I have to get rid of darkness’, then, the lamp has not been lit. After the lamp is lit, where is darkness to get rid of? If the lamp is lit, the darkness is gone; it has been got rid of. If one has to ‘do’ renounce, then it is wrong; if renunciation happens, then it is correct. If something is to be ‘done’, then we become the ‘doer’ (kartA); if it ‘happens’, then we remain witness (sAkshI). Whether enjoyments (bhOga) happened, or whether renunciation happened, we neither ‘did’ enjoy nor we ‘did’ renounce – we allowed things to happen. What else can we do? Whatever happens, we allowed it to happen, we have just been watching; we have kept up our ‘seeing’ (ability) totally pure (viSuddha).  

na tE sangO(a)sti kEnApi kiM Suddhastyaktumicchasi |

sanghAtavilayaM kurvannEvamEva layaM vraja ||

‘tE kEna api sangaH na – You have no association (sangI-sAthI) with anyone (anything); then what is there to leave off? If one is associated with anything, then he can leave it off. Understand this very nuanced (bArIk) Sutra; if one understands, then revolution can take place. Somebody comes to me and says – ‘I have to leave off my wife and children’. Then, he is agreed on one thing – that it is ‘his’ wife and children. Somebody comes to me and says – ‘I have to leave off wealth and household’. I ask him – ‘are you sure that they are yours? If you do not leave them off, will they remain yours? Tomorrow, you may die, then what will you do? When you are dying, will you say – ‘these are mine, and they are leaving (me)?’ What is the matter? Before your birth, you were not there, but the house was there; the coffers which you have filled with diamonds, were also here only. When you were not there, these belonged to someone else. That someone else had the (same) illusion (bhrAntI) that these belonged to him. Now, you have the illusion that these belong to you. When you were not here, these things were here only. When you will not be there, then also, these will remain here. Can you leave these off, even then? If you want to leave off, then it can happen only when it is clear to you that these are yours; if these are yours, then you can leave them off; but, if they are not yours, then what is there to leave off? In leaving off things, you continue to display your ownership (mAlkiat). The person who told – ‘I have left off the World (saMsAr)’ could not leave it, because in the act of ‘leaving off’, there is a claimant (dAvEdAr) present. He says – ‘I have left off’. Then, he is holding on to his earlier illusion that these belonged to him. If these belong to him, then only it can be left off.

tE kEna api sangaH na – What are you associated with? You come alone, you go alone; neither you bring anything, nor will you take away anything; you came empty handed, you will go empty handed. The matter is very strange. When man is born, then his fist (muTThI) is closed; when he dies, his fist is open; he dies in a pitiable condition. When the child comes, at least it comes with a closed fist – though there is nothing inside (the fist), but at least it is closed. People say – ‘closed fist is worth millions (lAkh), open fist is worth nothing (khAk)’. When person dies, his fist remains open – it becomes worth nothing. Neither there was anything in the closed fist, nor there is anything in the open fist. In the closed fist, at least there is an illusion of there being something. Neither we bring anything, nor will we take away anything. What can we leave off? What is there to leave off?

tE kEna api sangaH na asti SuddhaH | This a wonderful Sutra – a scientific (vaijnAnik) Sutra. You have no associates (sangI-sAthI), you have no ownership (mAlkiat), there are no things that belong to you; therefore, you are pure (Suddha), because ownership pollutes (bhrashTa) a person.

Have you seen? The thing on which you claim ownership, that very thing asserts ownership on you. You become the master (svAmI) of a woman, and the woman has become your owner (master) (mAlik). You become owner of a house, and the house becomes your master (mAlik).

Farid was going by a road, along with his disciples; a person, having tied a rope in the neck of a cow, was dragging it. The cow was dragging its feet and refusing to go – who wants dependence on others? Farid’s men surrounded the cow. Farid asked his disciples – ‘Stop here, take a lesson; I ask you whether this man is bound to the cow or the cow is bound to the man?’ That person who was taking the cow, stopped to understand what the matter was. This is a strange question, and a wise person like Farid is asking the question. The disciples said – ‘the matter is clear, this man has bound the cow, because the rope is in his hand’. Farid said – ‘I ask another question. If we cut the rope in the middle, whether the cow will go after him, or the man will go after the cow?’ The disciples said – ‘then it is a little difficult. If you cut the rope, this much is clear that the cow will be ready to run away – it will not go after him, but the man will go after the cow.’ Then Farid said – ‘Superficially, it seems that the rope is tied in the neck of cow, but at deeper level, if you can understand, the rope is tied to the neck of the man’.

The thing for which we become owner (master), becomes our master. You are not wealthy because of wealth – you become slave of wealth; if we become wealthy because of wealth, then there is nothing wrong; but rarely some person becomes wealthy because of wealth; people become slaves because of wealth. One’s whole life revolves around this – how to protect the coffers, and how to accumulate more wealth – as if one is born for this purpose. We have come to this World to do this ‘great’ job. If, after filling the coffers, one dies, his ‘great’ job has been accomplished. And the coffers will remain here.

Ashtavakra says – ‘no one belongs to you, you do not belong to anyone; you are alone – therefore (ataH), I declare that you are pure (Suddha); being pure is your nature (svabhAva).

Whenever anything is mixed with anything else, it becomes impure (aSuddha). If heterogeneous things are mixed, it (they) become impure. Everything is pure by itself – remember this. You say that this milkman has mixed water in the milk, therefore, milk has become impure. Have you ever thought of the other side – that water also has become impure? All that you need is the milk, therefore, you worry that the milk has become impure. If the milkman says – ‘I mixed only pure water, what kind of foolish thing you are saying? The water is totally pure; therefore, I mixed with milk; the milk also was pure – in fact the purity has doubled; what kind of impurity you are talking about? I have not mixed impure water; I did not obtain water from roadside (tap); after purifying the water by boiling, I mixed it; how do you say that it is impure? If two pure things are mixed, as per arithmetic, the purity should become double – it is doubly pure’. But, arithmetic does not work in life. Life is more than arithmetic. If you mix even two pure things, both of them become impure. You say that the milk has become impure, because, you want milk; people pay for milk. But, indeed, the water also has become impure.

Therefore, we must understand the meaning of ‘impure’ (aSuddhi). If you drop gold in faeces, even the faeces has become impure. Faeces is pure by itself; pure means that it is natural (of its own nature) (svayam). The meaning of purity (Suddha) is only this – to be of its own nature.

Mulla Nasruddin was once sitting in a Tea shop and gossiping (gap-Sap); he said – ‘Lord has made everything Absolute (paripUrNa); Lord is Absolute; therefore, he made everything also Absolute’. People were listening to him seriously (gambhIrtA), because it was worthy. Then, a hump-backed (kubDA) person – may be like Ashtavakra – stood up, and said – ‘what about me?’ The person was bodily crooked in many limbs. Mulla was a little surprised, because it was a difficult matter. He said – ‘It is true in regard to you also; I have never seen such an absolutely hump-backed person (like you); you are absolutely crooked. There is no method of making any improvement. paramAtmA always makes things complete (pUrNa); he made you completely crooked’.

Everything, however it is, is pure in itself (apnE). Therefore, meaning of ‘pure’ (Suddha) is, to be of its own nature (svabhAva). Impurity means, to be under influence (parabhAva) (of something else). Whenever you are under influence (of something), purity (viSuddhatA) is lost; you become impure. When you desire wealth, the shadow of wealth is cast on your awareness (cEtanA); if you desire status (pad), the shadow of status is cast on you; if you desire prestige (pratishThA), its shadow is cast on you. The meaning of ‘desire’ (want) (cAha) is, desire for something other than one’s Self. Whoever desires his own Self? You are all by yourself – there is nothing to desire. That is why people miss out (cUk) the Self (AtmA), because, why should anyone desire one’s Self? Self is very much there; we desire only that which is not there; whatever we are not, we desire that; and that very desire makes us impure.

 tE kEna api sangaH na asti SuddhaH | - ‘Janaka, you are pure, because you have no desire (cAha)’.  kiM tyaktum icchasi – ‘what is that you want to leave off? I can see the sprouting (ankur) of a desire’. Evam Eva sanghAtavilayaM kurvan layaM vraja – ‘If there is anything that could be left off, then it is vanity (dEhAbhimAn), the notion that ‘I am the body (dEha)’, ‘I am the mind (man)’, ‘I have some identity (tAdAtmya)’ – these are worth leaving off; you leave these off’.

Did you see the trap (jAl)? Superficially (Upar), he is saying – ‘if any desire arises in you to renounce, then it is wrong’. And then, he (Ashtavakra) also says in a more nuanced (bArIkI), skillful (kuSalatA) manner – ‘even then, if you still feel that you should leave off something, then leave off the notion that - you are the body, you are the mind, you have any identity (tAdAtmya) – though it is useless (vyarth) to leave off anything’. He (Ashtavakra) provokes Janaka like that – this is a very complicated matter (jaTil).

Have you seen a potter (kumhAr) making a pot? What does he do? He places the clay on the wheel (cAk); he holds (samhAl) from inside and strikes on the outside; he strikes with one hand, and holds with the other hand; by this method the body (dIvAl) of the pot starts rising up, and thus the pot is made. He holds with one hand, and keeps striking with the other hand.

 Kabir has said – ‘this is what guru does; he strikes with one hand, and holds with the other hand. If you see striking part only, then you have seen only half of it (one side); if you have seen holding part only, then also, you have seen only half of it. Then, you could not become familiar with the complete alchemy (kImiyA) of guru; then you will not be able to understand the whole chemistry (rasAyan). Here, he strikes, there he makes him understand. He does not strike so much, that the disciple runs away. He does not make him understand so much, that he remains in the same condition, in which he came. He keeps on striking so that you may get transformed; but he strikes only as much as the dosage of homeopathy – slowly and in small measure. He does not give full dose like allopathic medicines, that you either run away or you are finished (khatam). He strikes in very small doses; he observes as to how much the disciple can withstand, and strikes only that much. Then he halts to find out whether it has become excessive, whether one has become bewildered (dazed) (tilmil), and he is packing off to run away; then, he makes him understand.

This is what Ashtavakra did with Janaka’s nature (svabhAva). After the disciple has been comforted, when there are no further obstacles (aDcan), he is preparing to strike again – hold with one hand, and strike with the other hand.

Therefore, (Ashtavakra) says – ‘Then you leave off – it is easy to leave off wealth etc. I shall tell of something more important – leave off your vanity (dEhAbhimAn)’. sanghAtavilayam – dissolve (laya) these associations (sanghAta) with body etc. Dissolve this notion that you are the body. In this way, having wiped out (miTA) your vanity, you can just now (abhI) attain liberation (mOksha).

Look at it with nuanced manner (bArIkI) – ‘one can attain liberation, if one leaves off vanity’. The world of cause and effect (kAraNa – kArya) is being made. He (Janaka) is being told – this is the reason - if vanity is left off, liberation can be attained.

But, liberation is not a result; it is not necessary to do anything for (attaining) liberation. Liberation is your nature (svabhAva). Janaka would have been a wonderfully skilled (kuSal) person; his Sutra will follow soon; then you will understand as to what kind of a wonderful reply he gives.

 

 udEti bhavatO viSvaM vAridhEriva budbudaH |

iti jnAtvaikamAtmAnamEvamEva layaM vraja || 5 : 2 || 67 ||

‘The World (saMsAr) arises (utpanna) from you, like the bubbles (budbuda) in the ocean; in this manner, know the Self to be One (Eka), and, having known so, attain liberation’.

(Ashtavakra says) - Reflect (consider) (bhAvanA) that the World has arisen from me, like the bubbles arising in the ocean; assuming (mAn) and knowing that yourself to be one (non-different), with the World and with the Aggregate (samashTi), attain liberation (mOksha).’

(Ashtavakra says these) - as if liberation is dependent (nirbhar) on knowing something, as if there is need for knowledge (jnAna) for liberation.

If at all anything is required for (attaining) liberation, then it is not liberation. If liberation, has some cause or some dependence on a cause, then (that cause) becomes its (liberation’s) pre-requisite (Sarat); it would get bound by that cause. Any day when that cause is gone, the liberation would collapse (gir). Liberation is bereft of any cause; there is absolutely no cause for liberation.

If you ask as to how you can get liberated, then you are asking for new reason (upAy) for becoming bound (bandh). You are asking – ‘tell me something different, because earlier (old) bondage has become old, and there is no taste in these. How can I get liberated?’ Then someone says – ‘practise yOga postures (Asana), by which you can become liberated’.

Earlier, you were sitting in a cushion (gaddI) in the shop; now you have gone to jungle and sat down underneath a tree, practising Yoga postures. But, there no change in the situation – ambition (AkAnkshA) for future (bhavishya) is very much there.  

Liberation always ‘is’; there is no need for you to do anything – Liberation just ‘is’. When you happen to be ‘doing’ nothing, that very moment you will come to know (of this), because, by doing something, energy is released (spent). What will you do afterwards? – we will see later on!

If energy is spent (ulajh) in the doership (kartA), witnessing does not happen. The same energy, when not spent in doership, becomes witness – one need not do anything (for that).  

Zen guru tells his disciples – ‘just keep sitting – not doing anything’. A more revolutionary formula has never been given - ‘just keep sitting – not doing anything’. The disciple comes again and again asking for something to do. The Sadguru says – ‘if I give any task to you, then it becomes most complicated (gOrakh-dhandhA). ‘gOrakh-dhandhA’ is a wonderful word. This has begun with Gorakhnath. No one has searched out so many rules (vidhi) as Gorakhnath did – excepting me, of course! One has to keep on doing something. Practise Kundalini, practise nAda-brahma etc. One does not have peace (cain) without doing something. You say – ‘we cannot sit without doing anything’. Then I say – ‘Ok, do something’. Some day when you get tired of doing, you would say – ‘I am fed up; tell me something else; nothing happens by doing something’. Then I say – ‘now keep sitting’.

When a small child, in the home, is restless (bEcain), you tell the child – ‘sit down quietly’. How can the child sit (quietly)? It is not an old man to sit quietly. The child is full of energy, the fire is aglow. Even if the child sits quietly, it squirms, shakes, and keeps moving; it cannot even sleep during the night; it falls down from the bed; keeps changing position; keeps throwing hands and feet. It is overflowing with energy. You say – ‘keep quiet; close your eyes’. It cannot sit. There is only one way – ask the child to circle the house fifteen times, and to run fast. Then, there is no need to say anything else. After fifteen circles, the child will sit down quietly. Then, you see that there is difference in its quietness – the energy has been expended, and it is easy to sit down when tired.

All the rules are ‘gOrakh-dhandhA’. The utility of these is that, you become tired due to actions as a ‘doer’ (kartA). You start thinking – ‘by incessant action, I did not achieve anything; let me cease from actions’. (The purpose is) that you become distressed (parESAn) and one day you say – ‘please relieve (chuDA) me from actions (doing); I have understood the worthlessness of it; now, I want to become quiet; I want to sit down’. Only when you want to sit down quietly, you will be able to do so. Till the time the disciple is deriving pleasure in actions (doership), he has to be given jobs, processes (prakriyA), to do. But, Zen Fakir has the last word – ‘sit down without doing anything’. It is very difficult to sit down without doing anything.

Have you seen – at home, when you do not have any job to do, problems arise; people start arranging furniture – they were rearranged only the previous day; you start cleaning and mopping the house – only the previous day, cleaning was done; you start reading old newspapers – though they have already been read. You want to do something or other; if there is no job, then you start eating and drinking.

I have been travelling for many years; one of my friends used to come with me sometimes. He had to sit with me for (almost) thirty hours. He said – ‘it is strange that I do not feel this much hungry at home; what is the matter? How long can you read newspaper? At home, I used to be busy, but one does not feel hungry; in the train, we are sitting idle’. In the train, many people feel hungry; if they had taken pack lunch, they are eager to open it. I told him – ‘the reason for this is simple – you cannot sit quiet without doing anything (khAlI)’. Now it has become a Zazen (meditation techniques) – it has become a Zen process; you are sitting in the train for thirty hours, and there is nothing to do; how long can you keep looking outside? Eyes become tired. How long can you read newspaper? You will become tired after some time. Then, eat something; spread the bed; open the suitcase and see, as if it belongs to someone else. You have packed the suitcase at your home; now arrange it again. I watched him as to what he was doing. He went to the bathroom; just sometime back, he went there; I do not know what the problem is. He opens the window and closes it.

Man needs some problem; he must be engaged; if one is busy, it looks alright. If one is engaged, busy, then, things go according to what we are accustomed to. If one overcomes idling (khAlI), void (Sunya) gets hold; that very void is meditation; if one overcomes idling, liberation begins to descend.

(Translator’s note – khAlI chUT jAyE – has been used twice by the Acharya. I have translated this as ‘overcoming idling’. I am not sure whether this is what Acharya means.)

You are not aware of liberation; you always keep the door closed. Whenever liberation knocks, let it come in, but you get busy with something or other. Liberation comes only in such moments when you are not doing anything; then, it descends, all of a sudden; it showers supreme blessings; suddenly, the grace (prasAd) is everywhere, because, liberation is everyone’s nature (svabhAva); it does not depend on your actions. But the guru sees whether any desires (vAsanA) are still left; if so, these also should be got over.

Ashtavakra says - ‘The World (saMsAr) arises (utpanna) from you, like the bubbles (budbuda) in the ocean; in this manner, know the Self to be One (Eka), and, having known so, attain liberation’. He says – ‘you do one thing; know this much that the Self is One for (with) everyone’. Now, he is asking Janaka to go on a journey for knowledge (jnAna). There are many foolish (nAsamajh) people, without doing anything (baThE baiThE), keep repeating – ‘I and Brahman are One’. Nothing will happen even if you keep on repeating it through many lives; one will become just a parrot. By repeating so, a delusion might arise that, may be, I and Brahman are One. But this delusion is not called knowledge (jnAna). 

 

pratyakshamapyavastutvAdviSvaM nAstyamalE tvayi |

rajjusarpa iva vyaktamEvamEva layaM vraja || 5 : 3 || 68 ||

‘The Universe (jagat), though manifested (visible) (dRSyamAna), is not existing in you, the pure One (Suddha), like (bhAnti) rope (rajju) - serpent (sarpa); therefore, you enter into (attain) (prApta) state of dissolution (nirvANa)’.

These are all illusions (bhrAnti); awaken from the illusion; attain state of dissolution (nirvANa); these are all a dream (sapnA), like a serpent seen in a rope.

vyaktaM viSvaM pratyakshaM api avastutvAt - Even though manifested (visible) (dikhAyI), the Universe is, in fact, not there; it just seems – like a serpent in a rope. 

amalE tvayI rajjusarpaH iva na asti – In you, the pure (Suddha), the wise (buddha), there is no impurity (mal), there is no defect (dOsh); even if some defect is seen, it is like a serpent seen in a rope.

EvaM Eva layaM vraja – knowing thus, you get dissolved (layaM vraja), enter into the state of dissolution (nirvANa).

There are only two things that can get hold of a person, who awakens from enjoyments (bhOga) – renunciation (tyAga), and knowledge (jnAna). Renouncers - leave off, renounce, get into asceticism (tapaScaryA), observe fasting etc (upavAs), leave off sleep (nInd), leave this or that. Knowers (jnAna) - know this way or that way, and make your knowledge strong (mazbUt).

There are two kinds of people – (one) those who are of active (sakriya) disposition (pravRtti); the moment they get out of the World (saMsAr), they get into renunciation; (two) those who are of inactive (nishkriya) disposition, who are thinkers (vicArak); the moment they get out of the World, they get involved in (pursuit of) knowledge (jnAna). But both are obstacles (aDcan).

Often you find (two types of people) - those who run away from the World; they become scholars (pandit); they repeat scriptures (SAstra); and those who allow the body to rot (galAnA) or torture (satAnA) the body (SarIr). Both are hindrances (avarOdha). Neither there is anything to know nor anything to do. Knower is hidden inside you - what to know? The knower – the knower of all – is seated inside you. What to know?

This Knowledge of Self (adhyAtma) is the ultimate (Atyantik) declaration (udghOsha); therefore, if you find it difficult, try to understand.

 

 samaduHkhasukhaH pUrNa ASAnairASyayOH samaH |

samajIvitamRtyuH sannEvamEva layaM vraja || 5 : 4 || 69 ||

‘He who is Absolute (pUrNa), for whom unhappiness (dukh) and happiness (sukh) are equal (samAn), who is equanimous (samAn) in hope (ASA) and despair (nirASA), (equanimous) in life (jIvan) and death (mRtyu) – become That and enter into dissolution (nirvANa)’. 

samaduHkhasukhaH pUrNa ASAnairASyayOH samaH – for whom happiness and unhappiness seem equal, hope and despair seem equal – this is the definition of desirelessness (vairAgya); samajIvitamRtyuH – for whom death and life seem equal; sannEvamEva layaM vraja – Janaka, knowing thus, enter into dissolution.

Then, he gives him another goal (lakshya) – either leave off vanity (dEhAbhimAn) or hold on to the knowledge that ‘I am myself parama-brahma, I am Self, and Self is same in everything (sarva)’. These two paths are there for you becoming liberated (mukta).

If one is an ordinary (sAdhAraNa) practitioner (sAdhak), he would have become confused (ulajh); if he is an active (sakriya) person, he would have entered into the path of action (karma yOga); if he is inactive (nishkriya) person, he would have chosen the path of knowledge (jnAna yOga).

Ashtavakra did not raise the topic of devotion (bhakti), because there was no such possibility (sambhAvana) (seen) in Janaka - only these two possibilities (action and knowledge) were there. Janaka was a Royal (kshatriya), therefore, being active was a possibility. He was a seed-level (bIj-rUpa) warrior (yOddhA), therefore, his being active was a possibility. That is why all those Jain Thirthankar (who attained nirvANa), who were from Royalty, held on to total (gahan) renunciation; therefore, there was the possibility that Janaka would have become a great renouncer (mahA-tyAgI). There was another possibility – because Janaka was an Emperor, well secured (surakshit), his World was well-cultured (saMskRt), he had already attained that level of pure (Suddhatam) knowledge (jnAna) possible in those days; therefore, the second possibility was that he would have become a great thinker (vicArak). No possibility of devotion (bhakti) was seen (in Janaka), that is why Ashtavakra did not raise such a question. He raised only these two possibilities – which were the possibilities in his (Janaka’s) sub-conscious (acEtan); these were dormant possibilities (gunjAyish), and these could sprout (ankuraNa) forth.

Whatever one hears, he understands in his own way (Dhang). I am speaking to you – so many versions of (what I say) will crop up in each one of those who are here. I am the only speaker, but as many versions as the number of people here, will come up. People understand in their own way.

Mulla Nasruddin’s son was talking to me; he was a small child. All of a sudden, he asked me – ‘you give answer to everyone’s questions; please answer my question also; when man dies, how (by which way) his life (jAn) departs?’ Small children often ask such questions. I was a little surprised. I asked him – ‘do you know, how it departs? He laughed and said – ‘I know’. I asked him – ‘then you tell first’. He said – ‘through the window (khiDkI)’. I asked him – ‘Ok, how? How you came to know?’ He said – ‘one day, I saw my father when he was standing near the window; he said – ‘hold on my dear (jAn)’, Then, I understood that life (jAn) departs through the window’. He was a small child; he understood correctly, to the extent, which was within his capacity. Probably, below the window, some girl was passing by in the road; Mulla Nasruddin must have called her ‘dear’ (jAn).

We understand only that much which is within our capacity. Janaka understood as much as was within his capacity. The understanding of Janaka was extra-ordinary (asAdhAraNa), very special (viSishTa). It was not an ordinary man’s understanding. Ashtavakra might also have some doubts whether Janaka would understand or not. Because the happening was so vast, its reach (UncAyI) was so high, that it is natural (svAbhAvik) to doubt, whether it would be possible for Janaka to climb or not. 

‘For whom unhappiness (dukh) and happiness are equal (samAn)’ – Please remember that, if you make effort (cEshTA), happiness and unhappiness can become equal; but, you will still be in bondage (bandhan). Life and death also can become equal – based on assumptions (mAnyatA). You can explain to yourself, you can delude yourself that these are equal. But, based on such assumptions, no great happening will take place, which can - change your life, give a new meaning (to your life), give a new suggestion  (abhiprAya) and give a new space (AkASa) for you. 

 

janaka uvAca |

AkASavadanantO(a)haM ghaTavat prAkRtaM jagat |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 1 || 70 ||

Now, these are Sutras of Janaka. This is a unique Sutra. It seems as if, Ashtavakra is speaking, by getting into the depths of Janaka. Janaka gives such a reply which would have been to the liking of Ashtavakra. It is very difficult to find such a disciple.

He says – ‘I am like the space (AkASa); the World is like the pot (ghaDA) – arising from (janya) the phenomenon (prAkRti) – this is the knowledge (jnAna); therefore, neither there is renunciation (tyAga) nor holding on to it (acceptance of it) (grahaNa), and not even dissolution (laya)’. Janaka makes a revolutionary statement; Ashtravakra would have danced – though his body is crooked in eight places, yet he could not have contained himself; he would have danced. This is the supreme lotus that has blossomed – the thousand petalled lotus (sahasrAr) has blossomed.

(Translator’s note – the thousand petalled lotus (sahasrAra) is stated to be situated at the crown of the head. It is stated to blossom at the time of enlightenment.)

AkASavadanantO(a)haM ghaTavat prAkRtaM jagat – ‘I am like the space and the World is like the pot – it keeps getting made and destroyed; it (making and destruction of pot) does not have any effect (pariNAm) on the space. The World arises, made and destroyed – the way dream is - made and destroyed. But the witness remains pure (Suddha) like space’. Janaka declares – ‘Nothing can make me impure (aSuddha). Therefore, leave off this notion that I can purify myself and attain liberation. I never became impure’.

It is true that water can be mixed with milk, because milk and water are similar type of substances (padArtha). You cannot mix water with oil; yet they can be combined – whether they mix or not - they can be filled in a bottle, because they are similar substances. But space (AkASa) cannot be mixed with anything. Space is pure (Suddha) and without modifications (nirvikAr).

How many people were born on this Earth – good and bad – meritorious and sinners; how many wars took place; how much love happened; how many springs, autumns came! But space remains without any modification (nirvikAr); not even an outline (contour) (of these modifications) is left on the space; no form (AkAr) is ever made in the space.

iti jnAnaM – this is a wonderful statement. Janaka states – ‘I am like space (AkASavat) – iti jnAnaM – this is the knowledge. Now, what kind of knowledge you are talking about – that I should attain, I should search for? I have attained knowledge – iti jnAnaM’.

tathaitasya na tyAgO na grahO layaH – In the entire spiritual (AdhyAtmik) literature (sAhitya), you cannot find such a Sutra (formula). There are many scriptures which state that, neither there is enjoyment (bhOga) nor there is renunciation (tyAga). But Janaka says – ‘neither enjoyments (bhOga), nor renunciation (tyAga), not even liberation (mOksha), and not even dissolution (laya)’. The third statement is worth consideration.

‘I am like space (AkASa); the World is like the pot (ghaDA) – born of phenomenon (prakRti)’. The pot is made and destroyed. When the pot is made, there is space inside the pot and outside. When the pot is broken, the inner and outer space become one again. Probably, even when the pot was being made, the inner and outer space were not different. The pot is porous – it is conjoined with space through its pores (chidra). The space never gets fragmented (chinna-bhinna), it never gets broken (khaNDit). You cannot cut the space with a sword. All the limits (boundaries) (sImA) are imaginary, they are made (by man); no outline (contour) (of forms) is ever made in the space.

‘I am like the space – this is the knowledge – iti jnAnaM. Therefore, there is no renunciation (tyAga), there is no holding on (acceptance) (grahaNa), and there is no dissolution (laya)’.

 

mahOdadhirivAhaM sa prapancO vIcisannibhaH |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 2 || 71 ||

‘I am like the ocean (samudra); this world (saMsAr) is like (sadRSya) the waves; this is the knowledge (jnAna); therefore, there is no renunciation (tyAga), no holding on (acceptance) (grahaNa), and no dissolution’.

Janaka said – ‘Gurudev, please do not confuse (ulajh) me; you cannot confuse me; you have awakened (jagA) me; now, please do not set trap (jAl); your inducement (pralObhan) is of no use; you are inducing me - ‘knowing thus, attain liberation’. I am (already) liberated (mukta); this is the knowledge – iti jnAnaM – now what else knowledge is remaining? Get liberated? Then, you are again kindling my desires (vAsanA). Search for liberation? Then you are again kindling my ambitions (AkAnkshA). You are trying to make that (seed) sprout (pallavit) which has already been burnt down, destroyed. You are advising whom? Please stop inducing me; you cannot entice (phuslAnA) me’.

A skilled (kuSal) person like Ashtavakra, could not sell the trap (jAl) to Janaka. Janaka is no longer a client (grAhak); he is certainly awakened.

(Janaka says) – ‘Like the waves arising in the ocean (samudra) – that is knowledge. I am the ocean; this World (saMsAr) is like the waves; though this World is seen in (because of) me, it is not different from me. The waves are not different from the ocean – they are in the ocean, they belong to the ocean; it is the ocean which is billowing (undulating) as waves, what else? This World is me; absence of this World is also me. When there are waves, then also ocean is there; even when there are no waves, the ocean is still there – this is the knowledge – iti jnanaM. Now, what should I leave off? Can ocean get rid of waves? That is a foolish talk. Can ocean hold on to waves? There is no need for it to hold on (to the waves). Waves belong to the ocean. Where is freedom (mukti)? Where is liberation (mOksha)? What kind of freedom? What kind of liberation? Knowing thus, I have become free (liberated) – iti jnAnaM’.

 

ahaM sa SuktisankASO rUpyavadviSvakalpanA |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 3 || 72 ||

‘I am like the shell (mother of pearl) (sIpI); the imagined (kalpanA) Universe (viSva) is like the silver (cAndI); this is the knowledge; therefore, there is neither renunciation (tyAga), nor holding on (grahaNa), not even dissolution (laya)’.

 

ahaM vA sarvabhUtEshu sarvabhUtAnyathO mayi |

iti jnAnaM tathaitasya na tyAgO na grahO layaH || 6 : 4 || 73 ||

‘Certainly (niScit), I am in all beings (bhUta), and all these beings are in me; this is the knowledge; therefore, there is no renunciation (tyAga) of this, nor holding on (grahaNa) to this, not even dissolution (laya) of this’.

Knowledge is not to be attained – knowledge ‘is’. Either knowledge ‘is’, or it ‘is not’. By attaining knowledge, no one has ever ‘attained’ (anything); one who (just) attains (knowledge) becomes a scholar (pandit); one who awakens becomes knower (jnAnI).  There are some people in the World who are intent on acquiring; they want wealth, position (status), prestige (pratishThA). There are some who are intent on earning heaven – and they want position and prestige there. There are people who long for this world; others who long for the other world. For some people, bank is here; for others, it is in heaven; but it makes no difference; both are bent on earning. Saint (sant) is he who says – ‘what kind of earning? This whole World is mine; I belong to the whole World. There is not even an iota of distance between me and this Universe.

Poem of Osho –

अब तो इस मंजिल पर आ पहुंचे हैं तेरी चाहत में,

खुद को तुझ में पाते हैं हम, तुझको खुद में पाते हैं।

Now, there is no distance (FaslA) between me and you; this is just a play of words (language) – probably a game (lIlA); one wave is not different from the other (wave).

अब तो इस मंजिल पर आ पहुंचे हैं तेरी चाहत में,

खुद को तुझ में पाते हैं हम, तुझको खुद में पाते हैं।

ऐसी घड़ी—इति ज्ञान!

जमाले—निगारां पे अशआर कह कर,

करारे—दिले — आशिकां हो गए हम।

शनासा—ए—राजे—जहां हो गए हम,

तो बेफिक्रे —को —जिया हो गए हम।

If one becomes aware (paricit) of the secret of the World, then all (about) profits and losses become clear (niScit) – here, there is no profit or loss; because there is none other than us. Neither can anyone seize (from you) nor anyone can give you; neither there is any meaning in greed, nor in anger (krOdh). Anger is, as if one slaps his own cheeks. Greed is, as if someone hiding from himself, his own things, in his own house; Greed is, as if someone securing from himself, his own things, so that these are not stolen by himself.

जमाले—निगारां पे अशआर कह कर,

करारे—दिले — आशिकां हो गए हम।

शनासा—ए—राजे—जहां हो गए हम,

I have known - शनासा—ए—राजे—जहां हो गए हम - I have known the secret of this Universe, secret of this life – the secret has been disclosed (khul).

तो बेफिक्रे —को —जिया हो गए हम|

Now, there is neither loss, nor profit.

Janaka says – ‘You are telling - to become equal in happiness and unhappiness? Where is happiness here, and where is unhappiness? You say – have equanimity (samabhAva) in life and death. Having equanimity means that they are different (from one another), and we should have equanimity in both. But both are one – to have equanimity with what? Both are within me and I am in both of them.

Where the individual becomes void (SUnya), then he becomes one with Aggregate (samashTi). Therefore, it is said that one who has known Brahman, becomes Brahman (Himself). One who knows the Truth, becomes the Truth Itself. Whatever we come to know, we become that.

ahaM vA sarvabhUtEshu sarvabhUtAnyathO mayi |

iti jnAnaM tathaitasya na tyAgO na grahO layaH |

When Janaka uttered these four short Sutras, you could not imagine how glad Ashtavakra would have felt. When a disciple attains (upalabdha) (knowledge), you cannot figure out (anubhava) how pleased the preceptor would become. He would have experienced supreme bliss (param Anand), which he had already attained – he attained it once more. When the lamp is lit in the disciple, the preceptor experiences, as if another Sun has been added to his inner effulgence – as if there were a thousand Suns, and one more has been added. This was what expected by the preceptor and that is why the test, that is why the temptation (inducement) (pralObhan). This was the possibility (saMbhAvanA) with Janaka; that is why he (Ashtavakra) did not leave him easily.

When a preceptor leaves a disciple easily, he does so, because there is not much scope (in the disciple); he (the disciple) could easily break if grip is more tightened. Test can be taken only to the extent of his capability. If the test is beyond the limits of the disciple, it would damage him – would not do any good to him.

Ashtavakra pulled Janaka till the last – he placed the temptation of knowledge (jnAna) and renunciation (tyAga). Knowledge and renunciation are the two final problems. One who goes beyond these, attains liberation.

One who knows that he is free (mukta) – is indeed free (liberated). iti jnAnaM.

Even the ignorant (ajnAnI) talk much about knowledge; often, it is the ignorant who talk of knowledge (jnAna); that is how they can hide their ignorance – otherwise, how will they hide it (ignorance)? Ignorance can be nicely concealed by talking of knowledge. If one is sick or not well, it can be hidden by talking of health (svAsthya). Often, it is the sick who talk of health. If there is a wound (ghAv), one can beautify it with flowers, one can cover it with beautiful cloth, with velvet and silk cloth; but by these, the wound would not get healed.

You would often find people in the World, who say – ‘have equanimity (samAnatA) in happiness and unhappiness, in life and death. Have equanimity? Then, it would mean both are not equal, and you have treat them equally. This is an action (effort) (cEshTA). Wherever there is effort, there is no knowledge. Knowledge (jnAna) is natural (sahaj). Only when it is natural, it is knowledge – iti jnAnaM. Whatever comes with an effort, indicates that opposites are present inside; otherwise, effort against whom (what)?

A person who makes effort to fight anger, says – ‘one should be calm (SAnta); it is proper (virtue) (dharma) to be calm’. These words seem agreeable – that it is virtue to be calm. It is not virtue to be calm. Making effort to remain calm, is a method of hiding anger. ‘I am calm’ – knowing thus is virtue – not the effort to remain calm. ‘I am calm’ – one should experience so, one should actualise (sAkshAtkAr) it.

One day, Mulla Nasruddin was telling his neighbour – ‘when one is in serious trouble, remember this – half the people are not interested in hearing about your trouble, and the remaining half consider that you are worthy of it (the trouble)’. Now he is making a great talk of wisdom (jnAna). You can hear words of wisdom even from ignorant, but their reasons would always be wrong. They may talk correctly, but for (with) wrong reasons.

Calmness (SAnti) is not the opposite (viparIt) of anger, for you to make effect (to remain calm). Where there is calmness, there is no anger – it is true. Calmness is absence of anger – it is not opposite. People think that calmness is in opposition to anger; it is the opposite condition; therefore, get rid of anger, and there will be calm. By getting rid of anger, there will not be calm. In the process of getting rid (of anger), you will become more disturbed (aSAnta). By getting rid of anger, you might wear a garb (kalEvar) of calmness, a dressing-up, so that things remain hidden; but, like poison, like pus. It can erupt anytime.

 brahmacarya is not opposite of lust (sexual desire) (kAMa vAsanA); where there is brahmacarya, there is no lust – it is true – iti jnAnaM. But, brahmacarya is not opposite of lust. brahmacarya is not attained by restraining (rOk), by coping with (samhAl) lust. When anyone becomes aware (knows) (jAn) that He is Brahman, then Brahman descends (utar) in him. brahmacarya – conduct (caryA) (like that) of Brahman. brahmacarya has no connection with lust. Look at the wonderful word – brahmacarya. This word has been badly polluted (bhrashTa) by your so called (tathA-kathit) great men (mahAtmA). They derive meaning of the word ‘brahmacarya’ as ‘becoming free of lust’. The word (brahmacarya) has no such meaning – it is conduct  (walking) in the path of Brahman – behaviour (vyavahAr) of (as that of) Lord-hood (ISvarIya).

(Translator’s note – brahmacarya is loosely translated as ‘celibacy’. I have not used the word ‘celibacy’ – this is clear from the definition of ‘brahmacarya’ given by Acharya herein.)

But, conduct (caryA) like Brahman is possible only when you experience (anubhava) Brahman inside (bhItar). One who has the experience of Brahman, his conduct is ‘brahmacarya’. He would say – ‘there are waves in the ocean; they are also mine. Everything is mine and I belong to everything. Neither there is anything to leave off, nor anything to hold on to. The World (saMsAr) is liberation. Then, go where?’

There is a great statement of Zen Fakir Rinzai – ‘The world is (itself) dissolution (nirvANa)’. This formula of Rinzai has created disturbance (bEcain) (in the minds) of many, for hundreds of years. World is dissolution? This is a strange statement. World and dissolution? It looks as if someone who say ‘enjoyment is renunciation’. But it is true. Rinzai is (actually) saying – ‘nothing is there that can drop off (chUT), nothing is there to leave off (chOD), nothing to attain (pAnA) – one who has become aware (jAn) has entered in the state (avasthA) of dissolution’ - iti jnAnaM. He will continue to remain in the World, where can be run to? Where can he go? What is there to know? Whatever is there, that is acceptable (svIkAr); if it is wave, it is acceptable; if the wave is lost, its loss is acceptable. Such attitude of acceptance is supreme. His state is that of ‘thus-ness’ (tathAtA) (a Buddhist term). Whatever is, that is acceptable; He does not demand (mAng) for something else (anyathA); something else is not possible.

Till the time you expect that – ‘something else should happen, some other thing should happen, something different should happen’ – you will remain disturbed (bEcain). The day you say – ‘It is as it is; the way it is, it will be so; I am agreeable to the way it is’, you have become liberated. iti jnAnaM.

 

Hari OM Tatsat.