This Pravachan was delivered on 21 Nov 1976
Pravachan Audio link – Soundcloud –
https://soundcloud.app.goo.gl/4ysn8
Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-41/
(Pravachan No 40 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 |
Sraddhasva tAta Sraddhasva
nAtra mOhaM kurushva bhOH |
jnAnasvarUpO bhagavAnAtmA
tvaM prakRtEH paraH || 15 : 8 || 133 ||
guNaiH saMvEshTitO
dEhastishThatyAyAti yAti ca |
AtmA na gantA nAgantA kimEnamanuSOcasi
|| 15 : 9 || 134 ||
dEhastishThatu kalpAntaM
gacchatvadyaiva vA punaH |
kva vRddhiH kva ca vA
hAnistava cinmAtrarUpiNaH || 15 : 10 || 135 ||
tvayyanantamahAmbhOdhau
viSvavIciH svabhAvataH |
udEtu vAstamAyAtu na tE
vRddhirna vA kshatiH || 15 : 11 || 136 ||
tAta cinmAtrarUpO(a)si na tE
bhinnamidaM jagat |
ataH kasya kathaM kutra
hEyOpAdEyakalpanA || 15 : 12 || 137 ||
EkasminnavyayE SAntE
cidAkASE(a)malE tvayi |
kutO janma kutaH karma
kutO(a)haMkAra Eva ca || 15 : 13 || 138 ||
अष्टावक्र उवाच ।
श्रद्धस्व तात श्रद्धस्व
नात्र मोहं कुरुष्व भोः ।
ज्ञानस्वरूपो भगवानात्मा
त्वं प्रकृतेः परः ।। 15 : 8
।। 133 ||
गुणैः संवेष्टितो
देहस्तिष्ठत्यायाति याति च ।
आत्मा न गन्ता नागन्ता
किमेनमनुशोचसि ।। 15 : 9
।। 134 ||
देहस्तिष्ठतु कल्पान्तं
गच्छत्वद्यैव वा पुनः ।
क्व वृद्धिः क्व
च वा हानिस्तव चिन्मात्ररूपिणः ।। 15 : 10
।। 135 ||
त्वय्यनन्तमहाम्भोधौ
विश्ववीचिः स्वभावतः ।
उदेतु वास्तमायातु
न ते वृद्धिर्न वा क्षतिः ।। 15 : 11
।। 136 ||
तात चिन्मात्ररूपोऽसि
न ते भिन्नमिदं जगत् ।
अतः कस्य कथं कुत्र
हेयोपादेयकल्पना ।। 15 : 12
।। 137 ||
एकस्मिन्नव्यये शान्ते
चिदाकाशेऽमले त्वयि ।
कुतो जन्म कुतः कर्म
कुतोऽहंकार एव च ।। 15 : 13
।। 138 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 6 Slokas are given as Chapter 15 (8 – 13); but, according to
the transcript of the Pravachan, all these are
given sequentially (133 – 138) – without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
Before Albert Einstein, there was tradition of
looking at the Existence (astitva) by dividing it into two – time and space.
Time and space are not different. Albert Einstein brought in a great revolution
– he said that they (time and space) are two aspects of same reality (satya). A
new word was coined by joining both – ‘space-time’.
In this regard, it is necessary to keep in mind,
certain things, a little, so that it will be easy to understand this Sutra. It
is very difficult to consider time and space to be one only. Einstein said that
time is just a dimension (AyAm) – a direction (diSA) - of the space. The view
(dRSTi) of those who see the Universe from the standpoint of time, will be
different from that of those who see the Universe from the standpoint of space.
For the one, who looks at the Universe from the standpoint of time, action
(karma) would appear to be important (mahatvapUrNa), because, time is motion
(gati), and therefore, it is important. For the one who looks at the Universe
from the standpoint of space, action etc. are just futile; space is just void
(SUnya); there is no motion there. For the one, who looks at the Universe from
the standpoint of time, Universe is duality (dvaita) – in fact, it would seem
to be many.
(Now) I am; yesterday, I was not; tomorrow,
again, I will not be. By my dying, you will not die; neither were you born,
because of my birth. You and I are certainly different. Trees are different;
mountains and hills are different; everything is different. In time, everything
is defined (paribhAshit) – they are different. In the space, everything is one;
space is unity (Ek). The flow of time divides things into parts. Time is the
source of division (vibhAjan). Therefore, one who sees the existence from the
standpoint or time, will see many; one who sees (existence) from the standpoint
of space, will see unity. One who sees (existence) from the standpoint of time,
will think through language (bhAshA) – about practice (sAdhanA), about
accomplishment (siddhi) - ‘I have to go, I have to reach; the destination is
somewhere; I have to toil, I have to resolve (sankalpa); I have to perform
(cEshTA), I have to make effort (prayAs); only then, I will be able to reach’.
For one who sees (existence) from the standpoint of space, there is no
destination (gantavya).
Accomplishment (siddhi) is the nature (svabhAva)
of man. Space is here, nowhere else; where else to go? Wherever you are (go),
space is there. Space pervades (vyApta) everything, inside and outside. Space
is always there; it was never lost even for a moment. It is possible to move in
time, but, how to move in space? Wherever you go (be), you are in the same
space. Therefore, there is no scope for travel (yAtrA) in space. Travel is
possible in time. Please keep this in mind.
The tradition of Mahavir is called ‘SramaNa’.
SramaNa means ‘toil’ (effort). If you make effort, you can attain (obtain).
Without effort, neither paramAtmA can be attained nor Truth (satya). Hindu
tradition is called ‘brAhmaNa’. It means that you are brahman (brahma); there
is no need to attain – just awaken, know. You are (exist) by your own nature
(svabhAva). brahman (brahma) is already situated in your inside. This is
looking from the standpoint of space. You might be astonished that the name
given by Mahavir, for Self (AtmA), is ‘time’ (samaya). Therefore, the name for
samAdhi (total absorption) is ‘sAmAyik’. I was born in a Jain family. The name
of that sect (sampradAya) is ‘samaiyA’ – it is a word derived from time
(samaya). Mahavir says, if you merge (become absorbed) (lIn) in time, then you
are meditating (dhyAna) – it is sAmAyik (samAdhi) (total absorption); if you
remain in time, you have reached (the goal). But Hindu tradition does not give
credence (value) (mUlya) for time. Therefore, it does not give value for effort
(Srama). Space has value.
All these Sutras of Ashtavakra are Sutras of
space (AkASa). As Albert Einstein says, space and time are two aspects the same
existence – it is possible to reach from both directions (angles). For one, who
goes by (mAn) time, surrender (samarpaNa) is not possible – only struggle (sangharsh),
resolve (sankalpa). For one who goes by space, surrender is possible, if he
bows down here and now – conviction (SraddhA); there is no need for effort
(Srama); just knowledge (wisdom) (bOdha) is enough; nothing to ‘do’. One who
goes by time, has to struggle with auspicious (good) (Subha) and inauspicious
(bad) (aSubha); he has to get rid of bad, and secure good; he has to get rid of
evil (burA), and bring in virtue (bhalA). Therefore, Jain ideology (vicAr) has
become highly moralistic (naitik) – it had to become so. If one is to get rid
of darkness (andhErA), and bring in illumination (prakASa), then he has become
a warrior (yOddhA). Therefore, the name Vardhaman has become Mahavir – he was a
warrior; he won, he became victorious. The word ‘Jain’ means, one who has won.
If you ask a devotee (bhakta), he says that this is wrong; paramAtmA is not attained
by winning, but by losing (hAr) – lose! Surrender unto Him; leave off all
struggles; the moment you lose yourself (surrender), He is attained.
These are two different languages; remember that,
both are correct; people have reached (the goal) from both sides; whatever
appeals to your taste, that is right for you. However, for one who believes in
one kind of notion (dhAraNA), it is a natural (svabhAvik) instinct (vRtti) of
the mind, to call the other wrong. How can one, who believes that it (goal) is
reached through resolve (sankalpa), to concede that it can be reached through surrender
(samarpaNa) also? If he concedes that it can be reached through surrender, then
where is the need for resolve? And, for one, who believes that it (goal) is
reached through surrender only, if he comes to believe that it can be reached
through resolve also, then what is the value of surrender? Therefore, both of
them refute (khaNDan) each other; they will keep opposing each other.
You will be surprised to know that there is not
that much antagonism (virOdha) between Hindus and Muslims – their systems (paddhati)
are same; but there is much antagonism between Hindus and Jains – their systems
are fundamentally (maulik rUp) different. Muslims, Christians and Hindus, too –
all of them, if you observe carefully, believe in the notion (dhAraNA) of
space; though, there may be a little difference in language, there is no
fundamental difference. But Buddha – Mahavir do not go by the language of space
– they follow the language of time. It is possible to divide all the religions
(dharma) of the World into SramaNa (time-effort based) and brAhmaNa
(space-brahman based). Let me repeat this again – people have reached (goal)
from both sides. Therefore, do not be worried that the other is wrong; you
consider this much – which one suits (fits) you, which one is attuned to your
inner nature (sva); this much is enough; there is nothing more to consider.
Hindu tradition reached its ultimate (Atyantik)
climax (parA-kAshThA) in advaita (non-duality); but, Mahavir cannot go for
non-duality, because it (non-duality) would mean, nothing whatsoever remains to
achieve (reach) (attain) – another (dUsrA) is required (for that); there is
nothing to struggle for, if there is no another; there is nothing to defeat (to
be victorious) (harAnA), if there is no another. What is the use of being a
warrior, if he is alone; taking a sword, he can dance, jump in a room (kamrA) –
but, there will be no war, only dance. Warrior needs another to battle (jUjh)
against (challenge) (cunautI). Therefore, Mahavir says – ‘World (samsAr) and
paramAtmA are different, and there is struggle between these two; there is
struggle between awareness (cEtanA) and matter (material) (padArtha)’.
Therefore, Mahavir is not proponent (vAdI) of non-duality – he is proponent of
duality (dvaita). Life and awareness belong to one World; matter - inert (jaDa)
are another World. There is never any meeting between these two – they are
different.
These notions (dhAraNA) of Mahavir could be
helpful in understanding Ashtavakra; in that background (pRshTha-bhUmI),
Ashtavakra could become clear. The notion of Ashtavakra is that of non-duality
– there is only One – like the space; everything is the sport of that One. That
One is revealed (pragaTa) as manifold forms. He is the One who is always
present inside you – whether you are dozing off (jhapkI) or sleeping – one and
the same. The moment you open your eyes, you attain Him. There is no gap – not even
an inch to travel (yAtrA) - between your present condition (sthiti) and the
goal (reaching Him). Understand thus – Sun has risen, but you are seated
closing your eyes. There is illumination all around, but you are in darkness.
The moment you open your eyes, you are filled with light; there is no need to
go anywhere. The light was manifest on your eyelids (palak), it was knocking at
your eyelids; once you open your eyes, everything becomes manifest – it is illumination
everywhere. Attaining Truth is spontaneous (sahaja). Effort for total
absorption (samAdhi) is not practicable (sAdhya); but total absorption through
surrender is practicable – through conviction (SraddhA).
In Mahavir and Buddha, you will find a lot of
arguments (tark) – very fine (intricate) arguments. In Mahavir, there is no
notion, which cannot be established through argument. Mahavir does not say any
such thing, which cannot be proved through argument. Therefore, Mahavir does
not talk of paramAtmA at all; neither Buddha talks (about paramAtmA). Buddha
has gone one step ahead – he does not talk about, even Self (AtmA), because,
there is no method of proving it (Self) through argument.
A great Western thinker – Ludwig Wittgenstein –
has written a very important book of this century. There is a formula (sUtra)
in that book – ‘whereof one cannot speak, thereof one must be silent.’ Do not
try to speak that which cannot be spoken; otherwise, it is injustice (anyAya),
it is tyranny (atyAcAr). Wittgenstein rightly belongs to the tradition of Mahavir
and Buddha – same arguments, same outlook (dRshTi). Mahavir does not say any
such thing which cannot be established (justified) through argument. Therefore,
there is not at all any literature (kAvya), in Mahavir, because, how to justify
(siddha) literature – it is not justifiable. If someone is ecstatic (mastI), so
he is; there is no way of proving why someone is not ecstatic. If one tries to
justify poem (kavitA), it loses its life. If someone asks you – ‘what is the
meaning of this poem?’, do not, even by mistake, convey the meaning; because,
if you start explaining the meaning of the poem, if you analyse (viSlEshaN) the
poem, it will lose its life. If it (poem) comes into your grip (pakaD), if it
comes to your glimpse (jhalak), it is alright; otherwise - if it does not come,
the matter ends; there is no way of bringing it into your grip.
Mahavir is very clear, provable; so is Buddha
also. There is no question of conviction (SraddhA) at all; there is no question
of believing (mAn). Whatever is there, that can be known; therefore, total
intellectual (buddhi) effort (cEshTA) and acumen (mEdhA) are essential. In
brAhmaNa concept (vicAra), intellectual effort is a hindrance (bAdhA). Till the
time you keep making intellectual effort, your effort itself, will be your
prison; it is so, because, there are some things, which can be known, through
intellect, and there are some things, which cannot be known, through intellect,
because, there is something (kuch) behind (pIchE) and something ahead of (AgE)
the intellect. One thing is sure, that you are behind the intellect, and not
ahead of it. Your intellect functions because of your standing behind it.
Therefore, intellect cannot understand you; how can it understand you by going
behind? It (intellect) understands with your aid (sahArA); therefore, it cannot
function at all, without you.
For example - a (pair of) tongs (cimTA) is meant
to grab things. Suppose I have tongs in my hand; I can grab anything with that.
But, I cannot grab the hand which is holding the tongs. If I try to grab the
hand itself, then it (tongs) will fall down; if the tongs are not in my hand, I
cannot grab anything. (Similarly,) intellect is yours – it is a part of
consciousness (caitanya); consciousness has the tongs. You can grab all things
with that (tongs – intellect), but not consciousness (itself). In order to
catch consciousness, you will have to give up (chOD) the tongs (intellect). If
you are overly enamoured by the tongs, it will become difficult; then, you can
understand everything, but you cannot comprehend (understand) (samajh)
yourself. Therefore, science is able to understand everything; but, it forgets
(omits) oneself (svayam); it omits the man himself (svayamtA). Man’s
inner-awareness (antas cEtanA) is not fully comprehended (pakaD) – everything
else is comprehensible. (Translator’s note – Acharya states – ‘antas cEtanA
bhar pakaD mein nahIn A rahI’. ‘antas cEtanA’ or antaScEtanA’ seems to connote
‘inner awareness’. This (inner awareness), in my humble opinion, refers to ego
related (conscious) awareness and also conscience – the inner sense of right
and wrong. However, this does not seem to refer to consciousness (caitanya) per
se.)
Science is very much in agreement with Mahavir
and Buddha. It is also highly probable (sambhAvanA), that if scientists read
Mahavir, they might be astonished, because, what they (scientists) say now,
were told by Mahavir 2500 years ago. The hold of Mahavir over his arguments is
very clear and sharp (painI); but, he does not commit the mistake (bhUl) which
scientists make. He (Mahavir) said that whatever is possible to be known, can
be known through argument; he did not say anything about that which is beyond
argument (atarkya). But, he led his disciples (practioners) (sAdhaka) slowly
towards that, which is beyond argument; he did not discuss about it, he did not
make any doctrine for that. He also knew that (which is beyond argument)
through intense struggle of arguments. When arguments reach such a stage – edge
– from where it is not possible to spread wings further - when arguments fall
by themselves, without any further momentum (gati), when the wings (of
argument) are clipped, (then) That which you will confront (come face to face)
(sAkshAtkAr) - (Mahavir knew That through intense struggle of arguments).
brAhmaNa (space-brahman based) says –
‘therefore, this long journey of arguments is futile; if arguments fall even in
the very first step itself, then the goal (destination) (manzil) has been
reached.’ Scriptures of brAhmaNa say – ‘when arguments fall, then and there,
the destination is reached. You say that you will drop (girAnA) them
(arguments) at the end, so be it (marzI); however, if you drop them just now,
the destination has been reached. That is your fancy (mauj). If you want to
further this race (of arguments) for some more time, then keep on running. It
is not that, the destination is reached, only when you drop (arguments), at a
particular place; wherever you drop them, the destination is reached. By dropping
(arguments), destination is reached. That dropping of arguments is called
‘conviction’ (SraddhA).
Today’s Sutra is very unique – it is to be
understood carefully. First Sutra -
ashTAvakra uvAca |
Sraddhasva tAta Sraddhasva
nAtra mOhaM kurushva bhOH |
jnAnasvarUpO bhagavAnAtmA
tvaM prakRtEH paraH || 15 : 8 || 133 ||
‘O gentle (saumya) Sir, O
Dear (priya)! Have conviction (be convinced) (SraddhA), have conviction; do not
become fascinated (mOha) in (by) this; you are knowledge (jnAna) itself (rUp),
you are the Lord (bhagavAn), you are the Supreme Lord (paramAtmA); you are
beyond nature (prakRti)’.
‘hE saumya’ – ‘saumya’ means
one who is endowed with (upalabdha) impartiality (samatva), beauty (saundarya),
evenness (samatA), divine grace (prasAda), who is close (karIb) to total
absorption (samAdhi). The word ‘saumya’ is very endearing (pyArA). One who has
attained balance (equilibrium) (santulan); one who is about to become
self-abiding (ThahrA) – even the last wave is subsiding; very soon, there will
be no waves in the lake; he is very close to samAdhi – just a few moments away
– (need to) just open eyes; only this much of distance (FAslA) is left.
So far, Ashtavakra has not
used this word towards Janaka – now he is doing it. He says – ‘O Gentle Sir
(saumya), you have reached close to samAdhi, Janaka! O Janaka, who abides in
evenness!’ When someone attains evenness, he becomes beautiful (sundar). Beauty
is the image (chAyA) of evenness. If anyone’s body ever appears beautiful, it
is because there is a ratio (proportionality) (anupAt), there is evenness
(samatva), symmetry in the body. No limb is too big or too small; everything is
proportionate (samatul) – the way they should be.
The meaning of beauty (saundarya)
is that, all (body parts) should be of correct proportion and in harmony
(samasvaratA) with one another. Do not think that you can take a beautiful
nose, beautiful eyes, beautiful hair, beautiful hands, and make a beautiful
woman or handsome man – do not think so. Probably, nothing will be a more ugly
(kurUp) than such an assemblage, because, beauty is not in a nose, eyes, or
hair; beauty is in evenness. Beauty is in aggregate (overall) proportional
ordering, rhythmic (chandObaddhatA). You cannot create beauty by assembling (individual)
beautiful parts. Remember that – beauty is a poetry (chand), a rhythm
(laya-baddhatA) in every syllable (mAtrA) of it.
This is the beauty of body;
then there is beauty of mind, and beauty of Self (AtmA) also. Beauty of mind
happens when there is harmony in an individual’s qualities (guNa) – no contradictions
(virOdhAbAs) – things (qualities) should not be antagonistic to one other. All
things (qualities) should flow as a single stream (dhArA); it is a profound
(gahrA) consistency (sangati) and music. Mind’s beauty is when it (mind)
proceeds only in one direction (diSA). It is not that, some of it (mind) is
going towards East, some towards West, and the rest of it lying here; some of
it going somewhere, and the rest going elsewhere, riding on many horses, riding
in many boats – not like that. One’s self (sva) is the journey - single
destination, with whole mind (citta) concentrated (EkjuT). Whenever you find a
person whose mind is flowing in a single stream – not scattered – then, you
will find beauty of mind, divine blessing, in that person. Then, there is the
beauty of Self (AtmA). The beauty of Self is, when AtmA awakens and comes close
to total absorption (samAdhi).
Ashtavakra says to Janaka –
‘O Gentle one!’ This is such a state (daSA) which, sometimes, happens with you
in the morning – you woke up just now, but not yet fully awake, and not asleep
also. You are a little awake, you are also half asleep – drowsy. You are able
to hear outside noise (voices). The milkman is knocking at the door – you come
to know that also. Children are preparing to go to school – they are running
around; that also is heard. Wife is making tea – you are able to hear the noise
of kettle also, dimly; the smell (of tea) is also reaching the nose. Probably,
the Sun’s rays are peeping through the window – they are also falling on your
face, you are feeling the heat. Even then, you are dozing. You are not yet
fully awake; the sleep is slowly taking leave. When such a state (avasthA)
comes (happens) in man’s spiritual (Atyantic) world (jagat), inner (Antarik)
world, then he becomes gentle (saumya). (Tranlator’s note – As per the audio
and transcript, it reads ‘Atyantik jagat’. In my humble opinion, the word
‘Atyantik’ is not appropriate; I think it should be ‘adhyAtmik’ meaning
‘spiritual’.) The Self (AtmA) is not yet fully awake - it is close to
awakening; a little flavour (svAd) has started coming; started getting news
(khabar) of one’s (own) nature (svabhAva), but the curtain (pardA) has not been
fully lifted – there is only a glimpse (jhalak), a window has been opened; one
has not, yet, taken the leap (chalAng). (Translator’s note – In the SlOka, there
are two forms of addressing (interjection) – ‘bhOH’ and ‘tAta’. These taken
together would mean ‘O child’. None of these two words has the meaning of
‘saumya’.)
‘hE saumya! hE priya.....|
For a preceptor (guru), the disciple becomes endearing (pyArA) when he
(disciple) becomes gentle (saumya), when he starts approaching (the state of)
total absorption (samAdhi). This is the whole effort (cEshTA) of a preceptor –
to awaken the sleeper, to restore the memory of one who has forgotten, to show
the path for one who has strayed (bhaTak) away. In the scriptures (books),
there are only answers; from the answers themselves, one can deduce a lot.
However, the manner in which Janaka expressed himself in the presence of
Ashtavakra, the kind of answers he (Janaka) gave, his conduct – through his
eyes, facial expressions, gestures (hAv-bhAva), postures (uThnA-baiThnA), and
from everything – it might have become clear to the preceptor that he (Janaka)
is nearing equanimity (samatA), nearing the goal (manzil).
When you are approaching a
garden, though it is not seen from distance, the air gets cooler, there is
fragrance of flowers in the air, the perfume becomes manifest. You have not yet
seen the garden, but, you can say that you are in the right direction. It is
getting cooler (ThaNDak) – rather getting cold (SItal) – fragrance getting
stronger and pronounced; you come to know that you are very close to the
garden, and you are in the right direction. Similar should have been the
condition (of Janaka) – he must be becoming tipsy (mastI), his eyes must be
becoming drowsy (khumAr); the paramAtmA-wine (SarAb) would have been dripping –
drop by drop - into the heart of Janaka. When such a time comes, the preceptor
calls the disciple ‘dear’; he considers the disciple worthy of being seated
near him. When such a time comes, there remains no distinction between
preceptor and disciple. ‘Dear’ is the indication of that. ‘priya’ means – ‘I am
now taking you close to my heart, I consider you to be equal to me, you are now
my equal; there is no difference between you and me’. Soon, it will not be
possible to separate the disciple from the preceptor.
When you in love with anyone,
you accept him to be your equal. Love has many categories (kOTi); this is the
only difference. When a father loves his son, we call it paternal love
(vAtsalya) – it is not called love; meaning of ‘vAtsalya’ is, father is much
above, son is much below; he pours out (love). Son is like a vessel (pAtra) –
kept much below; father’s stream (dhArA) of love falls (into it). There is love
towards preceptor (guru); we call it devotion (dedication) (SraddhA), we call
it regard (Adar), we call it respect (sammAn); that also is not called love,
because preceptor is seated above; if (we compare) our love and devotion to something
like incense (dhUp), then, the smoke rises above – as if it is going on an
upward journey.
But, if you fall in love with
someone, then we call it love. The meaning of love is – one with whom you are
in love, stands equal to you. That is why, it often happens – some husband
comes to me and becomes an ascetic (sanyAsi); he says – ‘I want my wife also to
become a sanyAsi; but, even after adopting a lot of methods, she does not
listen to me’. I tell him – ‘even by mistake, do not adopt such methods; it
never happened (works) like that; you will not be able to bring her (here),
because, one with whom she is in love, whom she has accepted to be hers (mama
bhAva), cannot be considered as her preceptor (guru)’. Similarly, wife also
comes to me and becomes an ascetic (sanyast), gets initiated (dIkshit); she
wants to bring her husband also. Even though, it is natural for one to wish that
what one has attained, should also be attained by one, whom you love. But this
does not happen; husband becomes stiff (akaD) – accept wife as preceptor? That
is a little difficult. That is why husband and wife do not reconcile (rAzI)
with one another, it is very difficult. The more you try to reconcile, the more
distance is created, anger increases; no one gets reconciled. Therefore, I say
to him –‘do not get embroiled in this problem; you accepted her as your equal, you
have given her your love, therefore, you cannot become her preceptor. This is,
equal to becoming a preceptor, because you show her the path; you say – ‘come,
whatever I attained, be attained by you also’. She cannot agree that you can be
ahead of her.
But, such a time comes, when
preceptor tells his disciple – ‘O Dear!’ (hE priya); then, love of preceptor
showers on the disciple. The time (day) for paternal love (vAtsalya) has gone,
now the day of love has come. Now, the preceptor feels that the disciple has
come to that stage (avasthA) for which so much efforts were made (by him –
preceptor) – he is about to reach the (same) condition (stage) (avasthA) as
that of the preceptor. Only then, the preceptor becomes convinced (satisfied) (tRpta)
that disciple is becoming like him (preceptor).
‘O Dear (hE priya)! Have
conviction (SraddhA kar), Have Conviction (SraddhA kar)’ – Understand the
meaning of ‘SraddhA’, it does not mean ‘faith’ (trust) (viSvAs); it is not
belief. The meaning of ‘viSvAs’ is to trust (bharOsA) some opinion (dhAraNA),
some doctrine (siddhAnta), some scripture (SAstra). The meaning of ‘SraddhA’ is
(trust) in one’s innate disposition (inner nature) (svabhAva), in the Truth
(satya) – not in any doctrine, but in life (itself) (jIvan), in the existence
(being) (astitva). And, this is what Janaka is approaching - the time of
awakening. Even if a little doubt (sandEha) arises or if one becomes frightened
even a little (such as) –‘what is happening? I was always asleep, and
everything was going on well; now this awakening, and beginning of a new task;
I do not know, whether I will get the comfort (sukh) of awakening or not;
whether it is appropriate to awaken or not; whatever is happening, is so
immense; shall I go along with it, or shall I return back? My old, familiar,
known World was better; I have come to an unknown path, I do not have any map
(nakSA)’ – then sleep will again overtake.
Meaning of SraddhA is – ‘when
unknown (ajnAt) knocks at your door, go (proceed) with it’. Faith (belief)
(viSvAs) is not at all unknown – faith is known; you are Hindu – that is faith;
you are Mussalman – that is faith. But you are righteous (dhArmik) – that is
conviction (SraddhA). Faith (viSvAs) means – you have faith in Quran,
therefore, you are Mussalman; you have faith in Mahavir, therefore, you are a
Jain. Now, you have not developed trust (viSvAs) in life (jIvan), because trust
in life is not concerned (associated) with Mahavir or Quran, or Buddha or
Krishna. Life is enveloping (ghErA) you outside and inside – all around; life
has no doctrine or scripture; life is its own doctrine. Understand thus – a man
comes here and shouts – ‘Fire, fire’. Many people will run away, whether there
is fire or not; they have believed the word. The word ‘fire’ cannot burn. Even
if I shout a million times ‘fire’, it will not burn you; but if I place embers
(angArA) in your hand, it will burn you. Therefore, the word ‘fire’ is not
fire. No doctrine of paramAtmA, is paramAtmA; no word is paramAtmA.
All the notions (dhAraNA),
associated with life, are man’s language – it is an effort to make known, the
unknown – to give definition (paribhAshit) to something which is indefinable
(aparibhAshit). Once we have given name to it, we feel relief, that we have
become knowledgeable. But, paramAtmA is such an immense happening, whosoever has
known and when? Who can ever know? Knowing means that you have seen through
(Ar-pAr) paramAtmA. Seeing through means that, there is limit (boundary) for it.
Whatever is limited, is not paramAtmA. That which is not limited (asIm), which
has no shores (pArAvAr) – neither beginning nor end – how can you ever know it
in totality? It is never possible. That will always remain a secret.
Science says – ‘we believe in two words –
known and unknown; known is that which we have come to know; unknown is that
which we shall come to know’. Religions (dharma) say – ‘we believe in three
words – known, unknown, and unknowable (ajnEya); known is that which we have
come to know; unknown is that which we shall come to know; unknowable is that,
which we will never be able to know’.
paramAtmA is unknowable –
conviction in that unknowable. Even after knowing all things, it (knowledge) does
not come to end (samApta) – this disposition (bhAva) is called conviction
(SraddhA). Whatever we have known, is little (kshudra); what remains unknown is
infinite (virAT) – it is called conviction. Till now, Ashtavakra has not raised
the subject of conviction; today the subject has come up. Not once, but twice he
repeats; he says – ‘have conviction (be convinced), have conviction (SraddhA
kar)’.
When someone is about to take
a leap, the past gets hold of him totally, stops him. Past has a great power –
the habits, with which you have lived, through many lives, have great power;
those habits pull you, like a chain (jhanjIr) – ‘where are you going? What kind
of unknown path, you are treading? You will get stranded (bhaTak); go in the
familiar path; do not go through such paths. Here is the highway (rAjamArg), go
in this. All are going in this path only. If you are Hindu, remain so; if you
are Mussalman, remain so. If you are reading Quran, keep reading it; keep
repeating Gita; this is familiar. Where are you getting into? Is it life (that
you are seeking)? Life is very huge. Is it existence? Existence is infinite
(virAT); you are too puny. You will get lost like a drop in the ocean – you
will not even come to know; you will not be able even return back. Get hold
(samhal) of yourself’. The past pulls with its full might.
Seeing such a situation
(ghaDi), Ashtavakra said – ‘be convinced; be convinced; be convinced’.
Sraddhasva tAta Sraddhasva
nAtra mOhaM kurushva bhOH |
‘O Dear, O Gentle, the time
has come for conviction; be convinced; do not become fascinated’. Fascination
(mOha) pertains to the past, but conviction pertains to future (bhavishya). We
are fascinated by things, with which we have been living. We get convinced
about things, we have never been with. Even cowards have fascination; but, only
brave have conviction. Even ignorant (ajnAnI) have fascination, but only seeker
(khOjI) of knowledge (wisdom) (jnAna), has conviction.
You say – ‘I am a Hindu’. Is
this your fascination or conviction? Distinguish (Fark); try to understand. If
you are born in a Hindu family, but reared in a Mussalman family, since
childhood, you would be a Mussalman, and you would be having the same amount of
fascination as a Mussalman, which you now have as a Hindu; if there is
Hindu-Muslim (communal) riots (dangA), you would be fighting on behalf of
Muslims – not on the side of Hindus. Now, you will fight on the side of Hindus,
but, are you sure, that you were indeed born in a Hindu family? Maybe, you were
born in a Mussalman family, but reared in a Hindu family – who knows? That is
faith.
Fascination is faith; there
is no basis for fascination - only lifestyle (tradition) (sanskAr). If repeated
again and again, it becomes fascination; you are not certain. In this
fascination, there are only habits - no grasp (comprehension) (bOdha).
Conviction is full of comprehension. Meaning of conviction is – ‘whatever has
happened, is over; whatever has gone, has gone; I am ready (taiyAr) for that,
which should happen. My door is open for all possibilities (sambhava); I shall
proceed, holding on to the formula (sUtra) of likelihood (probabilities)
(sambhAvanA); wherever paramAtmA takes me, whatever He shows me, whatever He
makes me do – even if it is losing myself, so be it. Even that - losing myself
- shall be with conviction. There is no substance is remaining with fascination.
I have lived a lot, with fascination – what did I get?’ Sometime, take stock
(hisAb) as to, how much fascinated you are – what did you get? Nothing but
faith – similar to word ‘fire’, which does not burn. Faith is like word
‘nectar’ (amRta); keep on writing word ‘nectar’ – repeatedly; but, you will not
get (upalabdha) nectar.
Conviction is the quest
(talAS) for That which ‘Is’. Conviction is the search for Truth. Conviction is
not at all related (nAtA) to faith. One who is faithful (viSvAsI) considers
himself a devotee (having conviction) (SraddhAlu), and falls into a great
delusion (bhrAnti). Faith is a counterfeit (jhUThA) coin - this is the ambition
(AkAnkshA) of weak (kamzOr). Conviction is a genuine (aslI) coin - it is the
quest of courageous.
‘O gentle (saumya) Sir, O
Dear (priya)! Have conviction (be convinced) (SraddhA), have conviction; do not
become fascinated (mOha) in (by) this; you are knowledge (jnAna) itself (rUp),
you are the Lord (bhagavAn), you are the Supreme Lord (paramAtmA); you are
beyond nature (prakRti)’.
Do not be afraid; do not get entangled
(ulajh) in boundaries (sImA). Whatever has passed (bIt), do not consider that
boundary to be your limit. Understand this. You have so far known yourself to
be a human – that too, not total (pUrA). Someone is a Hindu, someone is a
Christian, someone is a Jain – that too is not total; there are divisions in
these also. You are not even Hindu totally – in that also, someone is a
Brahmin, someone is a Sudra, someone is a Kshatriya, someone is a Vaisya. Then,
who is a Brahmin totally – someone is Deshastha, someone is Konkanastha. Then,
it gets fractioned further. Then someone is a man, someone is a woman. Even in
that, someone is poor and someone is rich. Even in that, someone is beautiful,
and someone is ugly. Then, in that also, someone is youth and someone is old.
How many divisions have happened! Ultimately, you remain – very petty, totally
limited by boundaries; limited by thousands and thousands of boundaries. This
is what you have learnt (so far). Today, all of a sudden, I tell you – ‘you are
the Lord (bhagavAn)’; but you are not convinced. You say – ‘Lord, and me? What
kind of talk is this? I have known myself to be a great sinner – I have
committed thousands of sins; I commit theft, I gamble, I consume alcohol’. Then
also, I say – ‘you are the Lord; these boundaries, which you have assumed for
yourself, are your beliefs. The day, taking courage, you lift up your head,
beyond all these boundaries, you will suddenly find that, all these boundaries
have collapsed. Your true nature is unlimited’.
When time comes for your awakening, the
preceptor has to say, loudly, that you are the Lord, because, the boundaries
are very old; their traditions (sanskAr) are very long, and very ancient; but,
the fresh beam (kiraN), that is descending, is very new, and very delicate
(kOmal). But, fascination with the past gets hold of you, and you say – ‘I am a
sinner, I have committed many serious sins’. People come to me, and say – ‘I am
not fit for asceticism (sanyAs)’. I say – ‘leave away your worries; I consider
you fit; you listen to me’. He says – ‘no, whatever you might say, I am not fit
for sanyAs; I smoke cigarette.’ I say – ‘do smoke, so what? If sanyAs is so
trivial, that it becomes spoiled (kharAb) by smoking cigarette, then it
(sanyAs) is not worth even a penny – it has no value at all. Is it some sanyAs,
which comes to end, because you smoke cigarette? If there is any power in
sanyAs, you will quit smoking; would you stop sanyAs because of smoking?’ Someone
comes to me, and says – ‘I consume alcohol’. I say – ‘you leave away the worry;
I shall give you a more heady (intoxicating) (baDi) wine; let us see who wins’.
Whenever there is struggle
between past and future, listen to the future, because, future is yet to come;
past is past, it has already perished, reduced to ashes; there are no embers
(angAr) in it (past); all the life has gone out of it (past); now there is only
an outline, on which you trod in the past; there remains only rising dust – the
caravan has already passed. Do not listen to the past. We have the urge (vRtti)
of listening to the past, because we are familiar with it.
Our condition is almost like
that person, who is driving a car, but not looking ahead – he drives the car by
looking at the rear-view mirror - kept on the side of the driver; he is looking
behind, but not looking ahead. Surely, he will meet with accident. We are
living like that – looking behind – but, we are going ahead. You may look
behind, but you have to go forward only. Therefore, if the eyes are set behind,
and if you proceed ahead, surely, you will meet with accident; this amounts to
blind journey.
Wherever you are going, look
only there – this is called conviction (SraddhA). You are going into the
future; future is unknown, unfamiliar; have conviction in that. If you are
swayed (DAmvADOl) or frightened, then you will become totally fascinated
(obsessed) (possessed) (mOha).
If someone is released from
prison after twenty years, he looks, even at his hand-cuffs, with fascination –
twenty years is not a short time. When French revolution took place, the
revolutionaries broke open the great fortress (kilA) of Bastille. Therein were
life-time prisoners; some of them were imprisoned for fifty years; one of them
was a prisoner for seventy years – hand-cuffed and shackled for seventy years!
Their hand-cuffs did not have locks, because they were life-time prisoners. The
hand-cuffs were locked (permanently) and shackles were joined (welded) together;
if they die, the body was removed by cutting off the legs and hands. There was
no scope for them (prisoners) to get out alive. If someone remains a prisoner –
hand-cuffed and shackled – for seventy years, in solitary confinement (kAlI
kOTharI), where even Sun light does not reach, you can imagine his condition,
if he is suddenly released. The revolutionaries destroyed the Fort. They were
thinking that they were doing a great favour (to the prisoners) by releasing all
of them – there were about three to four thousand prisoners. They thought that
they have ushered freedom for them (prisoners), that they are bringing welfare
to them, and that they will all be very pleased. But, the prisoners were not
pleased; they said – ‘we do not like it; we are fine here, the way we are’.
But, the revolutionaries were adamant, and not ready to listen to them; they
forcibly broke open the hand-cuffs and shackles. But, by night, they
(revolutionaries) were surprised to find that, almost half of the prisoners had
come back; they said – ‘we do not even get sleep without the hand-cuffs; these
hand-cuffs and shackles were there with us for forty, fifty, sixty and even
seventy years; now we cannot get sleep without them. We want that weight,
without which we cannot get sleep. Without that weight, we feel naked,
something is missing. And where else can we go? We are frightened to remain
outside. Our eyes have become accustomed to darkness; and we are afraid of
light.’
The story of Bastille is very
important. This is a factual incident. But the prisoners of Bastille were
prisoners for fifty, sixty, seventy years; but man’s imprisonment is very
ancient, it is eternal (sanAtana). We have been living within these boundaries
(limitations) through many lives – sometime, within the boundary of trees,
sometime, within the boundary of animals, sometime, within the boundary of
birds, and now, within the boundary of human. We have been living within these
boundaries, since eternity. We are the prisoners of Bastille – since eternity.
Today, all of a sudden, when the time comes for our freedom, and some
Ashtavakra comes to free us, it is but natural, that our fascination would come
to fore, conspicuously (prabala), and say – ‘what are you doing? No, stop; do
not step into unknown (ajnAta); do not go into darkness; we need the light of
the past; live with your traditions (paramparA)’.
Keep in mind – conviction is
a revolutionary event. Generally, people understand the wrong (opposite) way –
they think that those who are dedicated (SraddhAlu) to be tradition-bound
(paramparAgat). There can be nothing more idiotic than this. A dedicated person
is totally non-traditional – there can be no tradition for him. Tradition
belongs to the past; faith belongs to the past; but, conviction belongs to
future – where is tradition for it? Tradition belongs to the crowd, to the
society. Conviction belongs to individual, to single (akElE).
‘O gentle (saumya) Sir, O
Dear (priya)! Have conviction (be convinced) (SraddhA), have conviction; do not
become fascinated (mOha) in (by) this; you are knowledge (jnAna) itself (rUp),
you are the Lord (bhagavAn), you are the Supreme Lord (paramAtmA); you are
beyond nature (prakRti)’.
This declaration is very
frightening; it makes us uncomfortable (bEcain). If you tell anyone that he is
the Lord, he wonders whether it is some joke (mazAk), some comedy (vyang). Your
religious preachers (dharma-guru) have taught that, you are sinner, hellish
(nArakIya), unfit to be a human, worse than animals. But, those who have taught
you so, do not have any idea of religion (dharma) – leave aside being a religious
preacher (dharma-guru). He is reinforcing (majbUt) your boundaries; he is
strengthening your chains; he is fortifying your prison; he will not allow you
to become free (mukta). A true religious preacher (dharma-guru) would tell you
– ‘you are free; freedom is your nature (svabhAva)’.
‘O Son (tAta), O Gentle
(saumya), O (bhO) Dear (priya)! Have conviction (be convinced) (SraddhA), have
conviction; do not become (kurushva) fascinated (mOha) in (by) this (atra)’.
Now, do not at all become
fascinated; there may arise impulse (bhAva) for becoming so (fascinated); do
not become; remain alert (sajag). The word ‘Lord’ (bhagavAn) is very important;
it means ‘fortunate’ (bhAgyavAn), ‘lucky’ (bhAgyaSAlI). ‘You are Lord’ – it
means – ‘you are lucky’. ‘bhAgya’ means ‘fortune’ – your future. Fortune means
that you do not come to end, wherever you are – you have a future.
A stone, a pebble (kankaD) –
these do not have any future. A pebble is not a Lord (bhagavAn) – it will
remain a pebble only. If there is seed near it (pebble), that seed is Lord – it
has a future. If you place the pebble and the seed in the Earth, after a few
days, while the pebble will remain as it is, the seed will sprout forth; it
will become sapling (paudhA). Seed has a future; wherever there is future,
there, the Lord is hidden (chipA).
Fortune (bhAgya) means that
you are master (mAlik) of future – you have not come to end with the past.
Whatever has passed, you are not lost (cUk) with that; there is a lot more to
happen – this is the meaning of Lord (bhagavAn). Do not consider it to be end;
you have not reached complete rest (virAm); the story (kathA) is to continue.
The truth is that the story never comes to end. Lord (bhagavAn) means, whatever
you might become, there is still scope for becoming more – possibility (potential)
(sambhAvanA) still remains. The seed(s) will keep sprouting; trees will keep
growing; it will keep flowering – more and more flowers will keep blossoming;
more and more lotus (kamal) will keep flowering – there is no end. Your
potential is endless (ant-hIn); your future is vast (vistIrNa).
Understand the meaning of
‘bhagavAn’. Because of Christians and Muslims, the meaning of the word ‘Lord’
(bhagavAn) has become very shallow (OchA) – it has come to mean – ‘one who has
created (made) the World’. It is certain that Janaka did not create the World. Therefore,
the word ‘bhagavAn’ used by Ashtavakra, cannot mean ‘one who created World’. In
India (bhArat), the meaning of ‘bhagavAn’ is very unique. Understand the glory
(mahimA) of the word; it means – ‘That which cannot be lost (concluded) (liquidated)
(cukA), whose potential can never be fully actualised (realised) (manifested) (vAstavik)’
– because, the day all the potentials are exhausted, all are lost (concluded).
That day, the seed will become a pebble; after that, nothing else can ever
happen. He is Lord (bhagavAn), in whom, never ending evolution (expansion)
(vikAs) is possible (sambhava).
‘You are fortunate
(bhAgyavAn)’ – you have a future; you have evolution (vikAs); potential is
hidden in you; you are a seed – not a pebble’.
There is one more word ‘ISvara’.
This word is very wonderful. The English word ‘God’ does not have that relish
(mazA), that merit (khUbI) which is in the word ‘ISvara’ or in ‘bhagavAn’. The
English word ‘God’ is very poor (garIb). ‘ISvara’ means – ‘one who has
splendour’ (aiSvarya), who is blissful (Ananda), who has the wealth (sampadA)
of Truth-Consciousness-Bliss (saccidAnanda). ISvara is derived from aiSvarya.
The one who is seated, inside you, holding a great hidden splendour, which, if
ever, becomes manifest (pragaTa), that Empire, will have no limit – His empire
is infinite (virAT) – such a God (ISvar) are you! Splendour is your nature
(svabhAva); but, you have become a beggar (bhikhArI) – this is your mistake
(bhUl). Splendour is your nature – you have become a beggar, because, you have
associated yourself with the past. You will become Lord (bhagavAn), if you
associate yourself with future. One who is ever in motion (gatimAn), ever
flowing (pravAhamAn), is a Lord. If you are growing, then you are Lord; if you have
stopped (stagnating) (ruk), then you have become a stone (patthar).
But, you have made stone
images (mUrti) of Lord. Do not, even by mistake, make image of Lord in stone,
because, there is no flow in the stone at all. Hindus were better – they used to
worship rivers, Sun; there is much more Lord in them. They worshipped even jungle
(jhADI) – there is much more Lord in it. You should understand the difference. Jungle,
at least, keeps growing, it has growth; river flows – at least, it is flowing;
Sun rises, it comes up, it grows – at least, it has growth (vRddhimAn). You
have made images in marble (sangmarmar) – that is dead, there is no movement in
it. You have made images of pebble – you should have made images of seed.
When people came from West,
for the first time, they found Hindus worshipping trees; they said – ‘these are
undeveloped (avikasit), uncivilised (asabhya)’. They (Westerners) could not
understand. In order to understand Hindu, you require more depth, because
Hindus have been diving into the utmost depths of life, for thousands of years.
I was travelling in a train.
When the train was passing over river Ganga, near Prayag (Allahabad), the
villagers, who were sitting in the compartment, started throwing coins (into
the river). There was an educated gentleman sitting – subsequently, I came to
know that he was a professor in Banaras Hindu University; he said to me – ‘what
a rustic (unsophisticated) (gamvAr) people! These fools are throwing money into
the river Ganga; what is the use?’ I said to him – ‘superficially, they seem to
be fools – maybe they are, probably, fools, and do not know anything – throwing
money in Ganga!’ But, try to look closely (jhAnk), with a little sympathy
(sahAnubhUti). Ganga is on the flow; it is flowing from Himalayas, towards the
Great Ocean; it does not stop anywhere, it does not halt anywhere. Hindus have
made all their holy places (of pilgrimage) (tIrtha) on the banks of Ganga, or
on the banks of rivers; they (holy places) are symbols of flow; they are
symbols of life energy (jIvantatA). This, throwing of money into Ganga - those
who throw – (is) are right; this, I am not saying. But, there is some secret
hidden in it - he (Hindus) might have forgotten it. But, the one who threw, for
the first time, would have said – ‘all my money is just worthless (tuccha) in
the face of your flow’. Understand the value of this (statement). ‘My wealth is
just a corpse (murdA); your wealth is greater; I supplicate (jhukAnA) my wealth
before yours; I surrender my wealth unto your feet’.
In the worship of tree, there
is a characteristic (lakshaNa) of greater Lordship (bhagavattA). Christians
worship the Cross – something which is dead; it does not grow; tree is better
than this – at least it is growing; new leaves sprout, new flowers blossom;
there is, at least, some future for the trees; there is also some splendour
(aiSvarya) – look at the tree when it is in full bloom! Jesus told his
disciples – ‘look at the Lily flowers, blooming in the field! Emperor Solomon
was not (would not have been) so handsome (beautiful) even in his peak of glory
(garimA); and this Lily flower neither toils nor makes any effort; then
wherefrom this much of glory is coming to these flowers? Who bestows them this
much of beauty? Wherefrom this blessing is showered?’
Splendour (aiSvarya) is your
nature (svabhAva); it is your destiny (niyati) to be Lord (bhagavAn). You
reveal (pragaT) your splendour; you declare your Lordship (bhagavattA). Keep in
mind, in your declaration of Lordship, lies hidden, the declaration of Lordship
of entire Existence (astitva). On your declaration of Lordship, if you consider
that there is no other Lord – I am the (only) Lord – you have fallen into
delusion (bhUl); it has, indeed, become a declaration by (of) your ego
(ahankAr); and, you have distanced yourself further from the Lord – you have
reached totally opposite extremity (chOr), because, there is no ego, at all, in
the declaration of being a Lord. Splendour is only there, where ‘you’ are not
there. Lord is there, where the entire notion (bhAva) of ‘I’ (ego) has vanished.
Only then, you are also boundless (virAT) like Lord – unlimited infinity
(ananta)!
guNaiH saMvEshTitO
dEhastishThatyAyAti yAti ca |
AtmA na gantA nAgantA
kimEnamanuSOcasi || 15 : 9 || 134 ||
‘The body (SarIra)
encompassed (enclosed) (lipTA) by qualities (divisions) (guNa), comes and goes;
Self neither comes nor goes; why are you worried (sOc) for its (body) sake?’
‘The body (SarIra) encompassed
(enclosed) (lipTA) by qualities (divisions) (guNa), comes and goes’. Consider
thus : you bought a pot (ghaDA) from the market; there is some space (AkASa)
inside the pot – pot-space (ghaTAkASa). When you proceed towards your home, the
pot comes along with you; do you think that the space inside the pot remains
same (as in the market-place)? The space keeps on changing. The space remains
in its own place – it neither comes nor goes. You bring the pot to your home;
but the space, which was there (in the pot), at the time of purchase, does not
come along with you, to your home; that space has remained there itself. Space
is always, wherever it is. You brought home the pot; but, the empty space,
inside the pot, neither comes nor goes.
Self (AtmA) is like space –
it is a characteristic (feature) (guNa-dharma) of the body. The body is (like)
a pot – earthen pot. If you go or move, the body moves; the Self does not move.
Consider thus : Mulla
Nasruddin was travelling in a train; he was moving (walking) inside the train
very fast. Someone asked him – ‘Nasruddin, what is the matter?’ He replied – ‘I
want to reach faster’. He was perspiring a lot. The train (compartment) is
going fast; whether you walk inside it or remain seated, makes no difference.
And, when the train is moving, there is no use of your moving; in fact, you are
not going – it is the train which is going (moving). When the train moves, you
keep sitting – you remain wherever you are.
When your body moves, even
then, you are wherever you were; nothing moves inside; the empty space inside
(the body) remains as it is, wherever it was. You get up from this place, and
sit down there; get up from there, and sit down somewhere else. You were poor,
then you became rich; you were a non-entity, then you became President
(rAshTra-pati); you were sitting on the ground, then, sit in (occupy) a throne;
but, the one who is hidden inside you, neither goes anywhere, nor comes.
Recognise Him. When you eat food, He does not eat; when you go on a road, He
does not go; when you sleep in the night, He does not sleep; He always remains
as it is – homogenous flavour (Ek-ras). (Translator’s note – The word ‘Ek-ras’
is very cryptic. Probably it refers to immutable nature of Self.)
‘The body (SarIra)
encompassed (enclosed) (lipTA) by qualities (divisions) (guNa), comes and goes;
Self neither comes nor goes’. There is no need to be worried about this,
because there is no meaning in worrying. Then, it would be like Mulla Nasruddin
walking in the train – similarly, you are also worrying unnecessarily; there is
no use. As soon as you come to understand this, there is no need to leave off
worry – it (worry) will drop off (of its own). If Mulla comes to understand
that there is no meaning in his walking - the train is moving; that is enough;
you are unnecessarily trying to walk in the train; by that, you cannot reach
any sooner - then Mulla would sit down; he has understood. It is a matter of
understanding; it not an action (kRtya) – only wisdom (comprehension) (bOdha).
guNaiH saMvEshTitO dEhaH
tishThati – The body encompassed in qualities (divisions), surely comes (into
being) and goes; it is born – childhood, youth, old age, sickness, health –
thousands of happenings occur, but the one who is hidden inside the pot (body),
remains as it is. Have you seen – purchase a clay pot, give it a golden
coating, decorate it with jewels and diamonds; but the emptiness inside it,
remains as it is. Do you think that there is some different type of space
inside a golden pot – different from that of a clay pot? Whether it is a golden
pot or a clay pot, the inner emptiness (khAlIpan) is similar. Whether the body
is ugly or beautiful, what difference does it make? Only the body is ugly or
beautiful - externally. Whether the body is fully covered with ornaments or it
is standing naked, it makes no difference.
AtmA na gantA na AgantA kim Enam
anuSOcasi – Then, what kind of worry? Nothing whatsoever happens in the inner
world – nothing ever happened, everything is as it were; in the inmost
(antastam), in the ultimate centre, there is no movement; nothing to be lost,
nothing to be gained, nothing to happen. It is like the sky – sometimes it is
cloudy, it rains; then the clouds go away; sometimes it is a clear sky, then, it
is covered with clouds; night comes, it becomes dark; day comes, it gets bright.
But the sky is as it is. This is the standpoint of sky (space); do not try to
compare it with standpoint of time; otherwise, there will be problems.
The time (samay) outlook
(standpoint) (dRshTi) says – transform your actions - you have done evil
actions, correct them; you have committed sins, remedy them; you have stolen,
give charity; you have brought suffering to someone, do service. The space
(AkASa) outlook says – recognise the witness – we have nothing to do with
actions (karma); actions are like a dream.
dEhastishThatu kalpAntaM
gacchatvadyaiva vA punaH |
kva vRddhiH kva ca vA
hAnistava cinmAtrarUpiNaH || 15 : 10 || 135 ||
‘Whether the body remains
till the end of cycle (eon) (kalpa), or it drops down just now, where is any
increase (vRddhi) or loss (decrease) (nASa) for you, who is of the form of
(pure) consciousness (intelligence) (caitanya)?’
You are just pure
consciousness (intelligence); there is no increase or deterioration (decrease)
(hrAs) for you.
tvayyanantamahAmbhOdhau
viSvavIciH svabhAvataH |
udEtu vAstamAyAtu na tE
vRddhirna vA kshatiH || 15 : 11 || 136 ||
In you, the infinite (ananta)
ocean, universe-waves, arise and fall (subside) of their own nature (accord);
but, there is neither increase nor loss for you’.
Whatever is happening, it is the
character (svabhAva) of nature (prakRti). You feel hungry, get satiated; youth
comes, temptations arise; old age comes, temptations drop off (tirOhit); neither
temptations nor abstinence (brahmacarya) belong to you. This is the standpoint
of space (sky) (AkASa). Sometime, you were a thief, then you were pious – all
these are happening due to nature; there is nothing which can be done about it;
there is nothing which can be left off (chOD); there is nothing to choose – (Jiddu)
Krishnamurti calls it ‘choiceless awareness’ – bereft of choice; it is just a
matter of unwavering (nirvikalpa) wisdom (comprehension) (bOdha).
tvayyanantamahAmbhOdhau viSvavIciH svabhAvataH
| - In this World-ocean (saMsAra-sAgara), waves, naturally arise. udEtu
vAstamAyAtu na tE vRddhirna vA kshatiH | - (in this), neither there is any loss
(diminishing) (kshati) nor increase (vRddhi) for you. They are happening of
their own accord; let it happen; a dance is going on; let it proceed; just keep
watching.
tAta cinmAtrarUpO(a)si na tE
bhinnamidaM jagat |
ataH kasya kathaM kutra
hEyOpAdEyakalpanA || 15 : 12 || 137 ||
‘O Child (tAta), you are
consciousness (pure intelligence) (caitanya) natured (rUpa). This, your
universe (jagat) is not different (bhinna) from you. Therefore, why, where and
for whom, the thought (fancy) (kalpanA) of acceptance (hEya) and rejection
(upAdEya) is possible?’
‘You are of the nature of
pure intelligence (consciousness); this, your universe, is not different from
you.’ All the differences, we observe here, are only superficial; inside, we
are not different. Have you seen the wheel of bullock cart? There are spokes.
All the spokes are separate at the rim (of the wheel); but, at the centre, they
are all joined. Another funny thing – the wheel keeps rotating, but the centre
pin (kIl) does not rotate – it remains stationary. The wheel rotates on it, but
it (pin) does not rotate. If the centre pin rotates, the wheel will collapse;
pin should not rotate.
The whole universe, which is
in motion, depends on the void (SUnya) of paramAtmA, being stationary (ThahrE).
Your body, which is moving, depends on the pin (kIl) of Self (AtmA), which is
stationary. This wheel of body is in motion – childhood, youth, old age,
happiness – misery, loss – victory, success – failure, regard – disregard
(shame) – this wheel keeps rotating. The spokes keeps rotating, but, your pin
(Self) is stationary. Recognising that pin, amounts to being in total
absorption (samAdhi). And, no one is different here (in samAdhi).
See the difference : Mahavir says – ‘knowledge
(jnAna) is in, knowing the difference between oneself (svayam) and the universe
(jagat)’. Therefore, the scriptures (SAstra) of Mahavir are called
‘bhEda-vijnAna’ – Science of Difference. Knowing clearly - that I am not the external
(bAhar) matter (substances) (padArtha); I am not, what is called, the universe
- and distancing (alag) oneself, is the Science of Difference (bhEda-vijnAna). You
might be surprised to know that, in the language of Mahavir, the meaning of
‘yOga’ (union) is very different. Mahavir says – ‘attain dis-unity (ayOga)’ –
not union (yOga). Therefore, he (Mahavir) calls the supreme state (parama
avasthA) as ‘ayOga kEvalI’. (Translator’s note – ‘kaivalya’ means
‘emancipation’, ‘liberation’. ayOga kEvali therefore, would approximate to
‘emancipated through dis-unity’ – Please read Jain Darshan - https://hi.wikipedia.org/wiki/%E0%A4%9C%E0%A5%88%E0%A4%A8_%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8
) Certainly, Mahavir is using a different language.
Patanjali says – ‘attain
union (yOga)’ – that is – two becoming united. And, Mahavir says ‘attain
disunity’ – two becoming separate. Patanjali is making effort for marriage (vivAha),
and Mahavir for divorce (talAk) – two to get separated. (According to Mahavir)
when the two are separated – when one comes to know that ‘I am different from
body’, ‘I am different from the World (sansAr)’ – that is the knowledge. From
the standpoint of Space (AkASa), ‘when one knows that everything is One – non-different
(abhinna)’ – that is knowledge.
Therefore, it becomes very
difficult, for those who are familiar with Jain scriptures, to understand
Ashtavakra, because they are opposed to each other. For those who are familiar
with Ashtavakra, it becomes difficult to understand Jain scriptures. They are
glossary (pAribhAshik) of terms (SabdAvali). For Hindus, there is no, more
important word, than yOga – it is a very valuable term, majestic term. But, for
Mahavir, it (yOga) is a sin (pApa). Enjoyment (bhOga) is a sin; Mahavir says –
‘enjoyment continues, because there is yOga (unity); break the unity; break the
identity – unity; uproot (ukhAD) it; become aloof (alag); become totally
aloof’. But, Hindus say – ‘I am separate – that is your ego (ahankAr); you get
united; you become one with this Infinite (virAT); let there be no difference
at all; let the differences go away; may you become non-different (abhEda)’.
‘O Child (tAta), you are
consciousness (pure intelligence) (caitanya) natured (rUpa). This, your
universe (jagat) is not different (bhinna) from you. Therefore, why, where and
for whom, the thought (fancy) (kalpanA) of acceptance (hEya) and rejection
(upAdEya) is possible?’
Listen to this revolutionary
statement. Ashtavakra says – ‘then, what is evil (burA) and what is good
(bhalA); what to accept (hEya) and reject (upAdEya); what is good – what is
auspicious (Subha) and inauspicious (aSubha)? Whatever is happening, is
happening (of its own accord); whatever is happening, howsoever it is
happening, it will continue to happen so; let it happen; neither there is
anything good, nor evil; whatever is happening, that is natural (svabhAvik)’.
If such a thought comes to mind, then supreme peace (SAnti) will arise.
Otherwise, there will be two kinds of disquiet (aSAnti) – one kind of disquiet
is that of impious (asAdhu) – how to become a monk (sAdhu); he is making
effort; fails again and again; loses self-confidence again and again; he dives
again and again, into darkness (andhErA); then he feels tormented (taDap),
regrets (pachtA), and wonders – ‘how to become monk?’
And, there is one who has
become monk (sAdhu). Inside him, the notion (bhAva) - ‘maybe impious are enjoying!’-
continues. I have lost count of monks (sAdhu) I met and visited. I have always
found, somewhere, inside them, this notion – ‘is it possible that, we have
become fools (mUrkha) – we have left off everything, while others are enjoying
(mazA)!’ There is a Jain monk – Kanaka Vijay; he was guest in my home. After
three, four days of his stay, when he understood that, there is no acceptance
or rejection in my mind, he said to me – ‘I shall tell you one thing; I cannot
tell it to anyone else, because, they will immediately catch me that – ‘a monk
and such thoughts!’ When I was nine years old, I became a monk; my father
became a monk, after my mother died’. Mostly, monks are like that – if wife
dies, the husband becomes monk. Till then, there was only one son in the house;
now, what to do? A child of nine years; therefore, he got his head also shaved,
and made him a renunciate (sanyAsI). If a nine year old child becomes a
sanyAsi, there are bound to be problems (aDcan) - that too, a Jain sanyAsi. He
is now sixty years old, but his intellect (buddhi) is stuck up at nine years;
it is bound to remain stuck, because, he did not get the opportunity of knowing
life; he did not have the scope of facing pain of (arising from) enjoyments –
it is important to face it; he did not get opportunity to commit evil –
therefore, the evil has got stuck; it pinches – ‘maybe others are enjoying’; a
child of nine years! Just imagine – other children are eating ice cream, while
a nine year old sanyasi is passing by – he cannot eat ice cream; have some pity
on that nine year old! Others are standing in queue, before cinema hall – even giants
(diggaj) are standing in line – and a nine year old sanyasi is passing by; he
cannot purchase cinema ticket. He (monk) said to me – ‘let me say it to you; I
cannot tell it to anyone else, because, I feel that you will not blame me’. I
asked him – ‘what is it?’ He said – ‘I want to see cinema’. I said – ‘have you
gone mad? Now, to see cinema at the age of sixty!’ He said – ‘I am anxious to
know what is happening inside (cinema hall); so many people are going to see;
people are standing in line; there is fighting and even exchange of blows for
the sake of ticket; therefore, what is there inside?’ He has never seen cinema.
The inquisitiveness (jijnAsA) is natural. You may laugh, because you have seen
(cinema); therefore, you do not find any problem in it; but, think of that
person; empathise with him. Then, I understood. A Jain disciple (SrAvak) used
to come to me; I told him – ‘please show him cinema; poor man, if he dies carrying
this notion, in the next birth, he will perform gate keeper job (in the cinema
hall); save him; redeem (ubAr) him.’ He was a Jain; therefore, he was afraid.
He said – ‘you will get me into trouble; if society people come to know, that I
took him to cinema, I will get into trouble. You say, and, therefore, I
understand. I also listen to you; therefore, I understand; but, I cannot take
him’. I told him – ‘let someone else take him; but, somehow, show it (cinema)
to him; please understand him’. He said – ‘I understand’. I told him – ‘do
something’. He said – ‘then, there is only one alternative; there is the
Cantonment area; there, English movies are shown; no Jains are living there –
they do not go there; I can show him there; but, he does not understand
English’. I asked him (monk) – ‘Sir, Kanaka Vijaya, what do you think?’ He said
– ‘whatever it is – whether it is English or even Chinese or Japanese, just
show it to me’. Kanaka Vijaya is still alive; you can ask him; he was taken to
the cinema; after seeing cinema, he came back relieved (halkA). He said – ‘I
got rid of one burden; there is nothing in it (cinema); but, I was carrying a
burden till now.’
If the life is spent without
enjoyments, a lot of trash gets accumulated. I am not saying that you can
become free of enjoyments completely; but if one is indifferent (lackadaisical)
(sOyE) even in enjoyments, he can never become free of them (enjoyments). There
are people, who have been seeing cinema for more than sixty years; yet, they
still go. Therefore, I am not saying that those who have seen, would become
free. Those who have seen, can become free, if there is even a little
understanding. Those who have not seen, for them, it is a great stumbling
block; even if they have understanding, it is very difficult to become free,
because, how to become free of something, which one has not known? How to get
out of it? How to transcend (atikramaNa) it?
Ashtavakra says – ‘neither there
is any evil (burA), nor any good (bhalA); whatever happens, let it happen’. One
requires a lot of courage (himmat), rare (apUrva) fortitude (sAhas) for this.
‘Whatever happens, let it happen; do not stop it’. Do not fight against the
flow (dhArA) of life; flow along with it. ‘Whatever happens, let it happen’.
What is there to lose or gain, here? If, for once, you went with flow, with
courage, with fortitude, and remained awake - kept watching, whatever happens -
then, one day, you will find that you have become the witness. ‘Whatever is
happening, that is the sport of Nature (prakRti); all these are natural
(svabhAva); these are waves rising’.
‘O Child (tAta), you are
consciousness (pure intelligence) (caitanya) natured (rUpa). This, your
universe (jagat) is not different (bhinna) from you. Therefore, why, where and
for whom, the thought (fancy) (kalpanA) of acceptance (hEya) and rejection
(upAdEya) is possible?’
EkasminnavyayE SAntE
cidAkASE(a)malE tvayi |
kutO janma kutaH karma
kutO(a)haMkAra Eva ca || 15 : 13 || 138 ||
‘In you, who is the One
(Eka), undecaying (avinASI), tranquil (peaceful) (SAnta) and Intelligence
(Consciousness) (caitanya) natured (rUpa) space (AkASa), where is birth
(janma), action (karma) and egoism (ahankAra)?’
Listen to this statement.
Ekasmin – You are the One, because there is One only; there is no duality
(dvaita). All these are embedded (samAyA) in you, the one; and, you are
embedded in everything; you are pure (amala) – you were never affected by
impurity (mala); you never became guilty (dOshI); you never committed any sin
(pApa), because you can never commit a sin, as you are not doer (kartA) – you
are just (kEval) a witness (sAkshI); you are like a mirror (darpaN); even if someone commits a murder in front of a mirror,
does it (mirror) also become a sinner? Can you haul the mirror to the court and
allege that, because the murder was committed in front of mirror, the mirror is
also a sinner - does it become guilty? Whatever happened, it was within the
Nature (prakRti). Whether a murder was committed, whether one becomes a monk
(sAdhu), whether one remains impious (asAdhu) – all these are the nature of the
body. In the mirror of Consciousness (intelligence), inside you, there is no
impurity. It is invariable (avyaya), undecaying (avinASI); it is tranquil
(peaceful) (SAnta).
cidAkASE – space (AkASa)
which is Consciousness (Intelligence) natured (rUpa)! This is the complete
essence (sAra) – idea (bhAva) - of Space-brahman (brAhmaNa) concept (stream)
(dhArA) – cidAkASE!
janma kutaH – were you born?
Impossible – only the body is born; and it is the body which dies; therefore, you
are neither born, nor die. karma kutaH – there cannot be any action (karma) for
you; then, what kind of good and bad actions? And, what kind of misdeeds
(dush-karma)? There cannot be any action by you. ca Eva ahaMkAraH kutaH – and,
what kind of egoism? ‘I am’ - this notion is possible, only when ‘you’ are
there. When there is no second (other) (dual), then what kind of egoism?
‘You are pure, undecaying,
tranquil, consciousness (intelligence) natured space (AkASa). Where is birth,
action, and egoism?’ Having known thus, having awakened to such a comprehension
(wisdom) (bOdha), being immersed (DUb) in such a conviction (SraddhA), total
absorption (samAdhi) is attained. The meaning of samAdhi is – solution
(samAdhAn), all the problems are gone (solved); the secret (rahasya) has been
revealed (khul). The meaning of samAdhi is – no more questions remain – not
that, answers have been found – but, questions have vanished (khO); one has joined
(milan) the Existence (astitva); it is so, because, if answers are found, then
fresh (new) questions will arise; with every answer, a new question-leaf (pattA)
also sprouts. The meaning of samAdhi is, not that you have found the answer;
samAdhi means only this much – all the questions have dropped off; consequently
(naturally), along with questions, all the answers also have dropped off. You
have become immutable (nirvikAr), bereft of thoughts (nirvicAr). Neither there
is any question, nor any answer. Such is life (jIvan); it (samAdhi) is the innate
(sahaja) acceptance (svIkRti) of such a life; it is the state (bhAva) of
witness (sAkshI).
‘Whatever is happening
outside, let it happen; do not choose; do not decide (determine) (conclude)
(nirNaya); do not divide (vibhAjan) as evil and good; whatever is happening,
let it happen; you just keep watching’. Do you understand? ‘You just keep
watching’. But, our entire education is opposite (viparIta) of this. Our education
says – ‘if you have anger, then suppress (dabA) it, stop it; do not be angered;
anger is bad. If you feel love (prEm), display it, express it; love is good.
Our entire education is in differentiation (vikalpa), in choice, in choosing.
Therefore, in my opinion, brAhmaNa
(space-brahman based) tradition (paramparA) has not left deep impression; there
is a deeper impression of SramaNa (time-effort based) tradition. You might be
surprised, because, there are not many believers of SramaNa tradition; but, there
are a lot of people, who believe in brAhmaNa tradition – Christians, Hindus,
Muslims are more in numbers. But, in spite of this, even though, there are not
many believers of SramaNa tradition, it has left a deep impression, because,
arguments (tarka) of the SramaNa tradition, appeal easily (quickly) to the
man’s intellect. In India (bhArata), Jains are not many; yet, you might be
surprised to know that, in India, the Hindu way of life (customs) (samskAra) is
not as deep as that of Jains. Mahatma Gandhi speaks of (Bhagavad) Gita, but,
all his interpretations (explanations) (vyAkhyA) are that of Jains. Mahatma
Gandhi is ninety percent, a Jain, and may be Hindu, only ten percent. It is not
very surprising. Why did it happen like that? The reason for this is simple.
The arguments of Jain tradition – SramaNa tradition – are very clear. This
Universe (World) (jagat) is that of mathematics (gaNita) and arguments, and
this (mathematics and arguments) are understood by all. Even politicians
(rAjanItik), religious preachers (dharma guru), priests (purOhit) – scholars
(pandit) understand this – ‘leave off evil, and do good’. Even though,
thousands of years have passed, exhorting to leave off evil and to do good, evil
persists – good is not happening. This is most surprising. No idea fails (defeated)
(parAjit) so utterly, yet, even after failing utterly, it is dominant (hAvI). You
look at your own life; you have adopted thousands of means to leave off evil,
and to do good, yet, what you do is, evil only.
Saint Augustine says – ‘O
Lord, I am unable to do, what I am supposed to do; I do, what I am not supposed
to do; I know well, what not to do, yet, I continue to do that; it is not that
I do not know – I know what is right, but that does not happen, and only, what
is not right, happens’. Even after
thousands of years of teaching, man remains, as he was.
Ponder a little – there may,
probably, be some merit (mUlya) in the words of Ashtavakra. Ashtavakra says –
‘revolutions takes place – not by choosing between good and evil, but by
becoming witness of both – good and evil.’ If you are enraged, become a
witness. Gathering courage (himmat), experiment (prayOga) this, for a whole
year; try this with conviction. For a whole year, if you get angry, become a
witness – do not stop it, do not suppress it; let it happen. If thievery (cOrI)
happens, let it happen; if piety (sAdhutA) happens, let it happen; whatever
happens, let it happen. Whatever the result (pariNAma) is, let it be. You keep
accepting it, in a mood of tranquility (quietude) (serenity) (SAnta). Even
within a year, a window (jharOkhA) will open up; you will, suddenly find,
slowly, evil is diminishing (kshINa), and good is encompassing (ghir);
gradually, as you become witness, evil will take leave, because, presence of
witness is a hindrance, for evil to happen; presence of witness is a fertiliser
(khAd), a nourishment (pOshaN) for happening of good.
Let me tell a final paradox
(contradiction) (virOdhAbhAs) – you want to do good, but it does not happen;
you want to get rid of evil, but you are unable to do so; it is so, because,
your notion is, that you are the doer (kartA); mistake is happening there - in
that notion. The notion of witness says – neither you leave off anything, nor
you hold on to anything; you just keep watching. And then, another wonderful
experience happens - as you begin to awaken, evil begins to drop off, and good
starts happening.
My definition is this –
whatever happens, in the notion of witness, is auspicious (Subha); if the
notion of witness is not there, then, whatever happens, is inauspicious.
Consider that, you are asking me – ‘what is darkness (andhErA)?’ I shall
respond – ‘that which does not remain, on lighting of a lamp, is darkness; if
lamp is not lit, then, whatever remains, is darkness; the moment lamp is lit,
darkness vanishes. (Similarly), the moment doer is eliminated, evilness
vanishes of its own; it will not go away, by your making it to go away,
because, in your doing so (making it to go away), the fundamental error is
becoming manifest. Become like sky (AkASa).
EkasminnavyayE SAntE
cidAkASE(a)malE tvayi |
kutO janma kutaH karma
kutO(a)haMkAra Eva ca ||
OM Tat Sat
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