This Pravachan was delivered on 5 Dec 1976
Pravachan Audio link – Soundcloud –
https://on.soundcloud.com/owdgw
Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/28/अष्%e2%80%8dटावक्र-महागीता-प्रव-55/
(Pravachan No 54 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, on completion
of all expositions of Ashtavakra Gita)
ashTAvakra uvAca |
yasya bOdhOdayE tAvat
svapnavadbhavati bhramaH |
tasmai sukhaikarUpAya namaH
SAntAya tEjasE || 18 : 1 || 177 ||
arjayitvA(a)khilAnarthAn
bhOgAnApnOti pushkalAn |
na hi sarvaparityAgamantarENa
sukhI bhavEt || 18 : 2 || 178 ||
kartavyaduHkhamArtaNDajvAlAdagdhAntarAtmanaH
|
kRtaH
praSamapIyUshadhArAsAramRtE sukham || 18 : 3 || 179 ||
bhavO(a)yaM bhAvanAmAtrO na
kincit paramArthataH |
nAstyabhAvaH svabhAvAnAM
bhAvAbhAvavibhAvinAm || 18 : 4 || 180 ||
na dUraM na ca
sankOcAllabdhamEvAtmanaH padam |
nirvikalpaM nirAyAsaM
nirvikAraM niranjanam || 18 : 5 || 181 ||
vyAmOhamAtraviratau
svarUpAdAnamAtrataH |
vItaSOkA virAjantE
nirAvaraNadRshTayaH || 18 : 6 || 182 ||
samastaM kalpanAmAtramAtmA
muktaH sanAtanaH |
iti vijnAya dhIrO hi
kimabhyasyati bAlavat || 18 : 7 || 183 ||
Variations -
18 : 4 - paramArthataH -
paramarthataH
अष्टावक्र उवाच ।
यस्य बोधोदये तावत्
स्वप्नवद्भवति भ्रमः ।
तस्मै सुखैकरूपाय
नमः शान्ताय तेजसे ।। 18 : 1
।। 177 ||
अर्जयित्वाऽखिलानर्थान्
भोगानाप्नोति पुष्कलान् ।
न हि सर्वपरित्यागमन्तरेण
सुखी भवेत् ।। 18 : 2 ।।
178 ||
कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः
।
कृतः प्रशमपीयूषधारासारमृते
सुखम् ।। 18 : 3 ।।
179 ||
भवोऽयं भावनामात्रो
न किञ्चित् परमार्थतः ।
नास्त्यभावः स्वभावानां
भावाभावविभाविनाम् ।। 18 : 4
।। 180 ||
न दूरं न च सङ्कोचाल्लब्धमेवात्मनः
पदम् ।
निर्विकल्पं निरायासं
निर्विकारं निरञ्जनम् ।। 18 : 5
।। 181 ||
व्यामोहमात्रविरतौ
स्वरूपादानमात्रतः ।
वीतशोका विराजन्ते
निरावरणदृष्टयः ।। 18 : 6
।। 182 ||
समस्तं कल्पनामात्रमात्मा
मुक्तः सनातनः ।
इति विज्ञाय धीरो
हि किमभ्यस्यति बालवत् ।। 18 : 7
।। 183 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 7 Slokas are given as Chapter 18 (1 – 7); but, according to
the transcript of the Pravachan, all these are
given sequentially (177 – 183) – without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
ashTAvakra uvAca |
yasya bOdhOdayE tAvat
svapnavadbhavati bhramaH |
tasmai sukhaikarUpAya namaH
SAntAya tEjasE || 18 : 1 || 177 ||
‘I salute (pay obeisance to)
(namaskAra) that sole (exclusive) (Ek-mAtra) blissful (Ananda), peaceful
(tranquil) (SAnta), effulgence (tEjOmaya) natured (rUpa), upon the dawn (udaya)
of whose wisdom (bOdha), all (samasta) illusions (delusions) (bhrAnti) vanish
(disappear) (tirOhita) like a dream (svapna).’
We can perceive paramAtmA,
the Truth (reality) (satya), the existence (astitva) in three forms (rUpa). One
– in the form of ‘You’ – the way a devotee (bhakta) sees; he obliterates (miTA)
himself, brings down (girA) the ‘I’ (ego) (main), and calls paramAtmA. As a
lover looks at his (her) beloved (prEyasI), as a mother looks at her child, he
forgets himself; then, paramAtma is revealed (pragaTa) as ‘You’ (tU). Then (the
second) is the path (rAstA) of the knower (wise) (jnAnI) – aham brahmAsmi (I am
Brahman); then, paramAtmA is revealed as ‘I’ (Self). There is another path (the
third) – whether you call it that (path) of wise (jnAnI) or that of a devotee
(bhakta) – it is the path of utmost (atyanta) equilibrium (balance) (santulan);
he sees paramAtmA as ‘That’ (vah) – neither ‘I’ nor ‘You’.
There is duality (dvandva) in
both ‘I’ and ‘You’. No matter, how much you obliterate ‘I’, it will continue to
remain, at least to say ‘you’. There will be no meaning of ‘You’, if there is
no ‘I’. No matter, how much you say, ‘I am not’, the moment you say so, you will
be ‘I’. You might wipe out (pOnch) yourself (apnA) totally (bilkul), and say ‘I
am the dust (dhUl) of Your feet’; even then you will still remain. Even in the
declaration (ghOshaNA) – ‘I am not’ - it is the declaration of your being only.
It is impossible to escape from ‘I’, till there is ‘You’, because, ‘I’ and
‘You’ are same – two sides of the same coin – they cannot be separated. The
very meaning of ‘You’ is, that which is ‘not I’. There can be no definition
(paribhAshA) for ‘You’, if ‘I’ is totally brought down (gir).
There is a famous poem of
Jalaluddin Rumi. A lover knocked at the door of beloved, and there was a voice
from behind the door – ‘who has come, who is there?’ The lover said – ‘I – your
lover’. Then, there was total silence (sannATA) inside. The lover knocked
again, and said – ‘don’t you recognise me, my voice, my footsteps? Don’t you
recognise me? I am your lover’. The beloved said – ‘all the identities are
gone, but, the house is very small; the house of love is so small, that two
cannot be accommodated – only one can be accommodated’. (Translator’s note.
Please see the poem at https://www.goodreads.com/quotes/5322592-1-one-went-to-the-door-of-the-beloved-and
). Kabir has said – ‘Love-lane ls so narrow, that it can’t accommodate two’
(prEm galI ati sAnkarI, tAmE dO na samAya). And, Jalaluddin says, in his poem –
‘Lover went back’ (prEmI calA gayA). This is a fundamental notion (dhAraNA) of
Sufis – ‘Lover went back’. He toiled for many years – nights (moon) come and go;
days (Sun) come and go. He gave up all concerns (fikra); he obliterated (miTA)
his ego (main) totally. Then, he came after many years, and knocked at the
door. The same question – ‘who is there?’. This time, he said – ‘’you’ are
indeed, none else’. Rumi says – the door opened.
If I am asked, I would say –
the door should not be opened, yet; if you ask Upanishads, even they would say
– the door should not be opened, yet. The door opened a little too early
(jaldI). This poem should go forward, some more, because, when the lover said –
‘’you’ are indeed’, no matter how much it remained undisclosed (unrevealed)
(apragaTa), it still becomes ‘I’; otherwise, who will say ‘you’? There is no
silence now. Now, the voice of ‘you’ comes up. But, the voice of ‘you’ cannot
arise without ‘I’; somewhere, ‘I’ is still hidden. Who gave the answer?
If I happen to see Jalaluddin
Rumi, I would say to him – ‘complete the poem; it is incomplete’. If I am to
complete the poem, then, I would say – ‘the beloved again said the same – there
is no place for two; this house is too small (narrow). I agree that, you have
come undisclosed (unrevealed) (apragaTa), but, even now, ‘you’ are there; you
have come hidden (chip); even now, you are there; you have come covering
(pardA) yourself; you have come draped; even now, you are there. You have come
wearing a veil (ghunghaT), still, you are there; no deception is possible by
wearing burkha. I would then say, that the lover again went back. He does not
come a third time, because, how would he come? In order to come, ‘I’ should be
there. A third time, the lover does not come at all. The day his (lover’s) ‘I’
(ego) is totally wiped out, then, the beloved goes in search of him.
Therefore, I say to you –
there is no need for you to go in search of paramAtmA. When you become totally
eliminated, then, paramAtmA Himself comes; he is bound to come, because you
have fulfilled the condition (stipulation) (Sart). Even if you go in search (of
paramAtmA), where would you go? Whom would you search? Till the time you keep
searching, ‘you’ would continue to remain. ‘I’ would always remain hidden, in
the one, who goes in search – at least, the one who searches, would remain.
Till the time, you keep searching, you would have your sight (nazar); whom would
you search? There would be some notions; there would be some emotions (bhAva)
hidden inside your mind. Won’t you search only that, which ‘you’ can search?
How would you search paramAtmA? He would be the paramAtmA of your notions
(beliefs). Till the time ‘you’ are there, the web (trap) (jAl) of notions
(beliefs) (dhAraNA) would be there.
Even if you happen to meet
paramAtmA, that would be your dream only. Therefore, a Hindu would meet (unite
with) (mil) Krishna; a Christian would behold the Christ; a Buddhist, by
standing in front of the image of Buddha, would slowly, create his own internal
image (antar-pratimA) of Buddha. These are all the web of your imaginations
(kalpanA) only – just an emotion (feeling) (bhAvanA) – it is nothing more than
your feelings – a wonderful feeling, though. But, it is nothing but feeling –
an expansion of one’s imagination; it is indeed self-hypnosis (Atma-sammOhan) –
nothing more than that. It is beautiful, auspicious (Subha), endearing
(prItikar), and yet it is not the Truth (reality) (satya).
The Truth (Reality) is
neither beautiful nor not beautiful (asundar); neither bitter (kaDuvA) nor
sweet; neither flower nor thorn. Truth (Reality) is beyond duality (dvandva). Therefore,
the Truth (Reality) is neither ‘I’ nor ‘you’. The Truth (Reality) is ‘That’.
Therefore, Upanishads say ‘tattvamasi SvEtakEtu’ – ‘O Svetaketu, That thou
art’. ‘That’ is a very impartial (nishpaksha) notion – neither ‘I’ nor ‘you’;
it is beyond both.
Today’s first Sutra of
Ashtavakra is indeed, wonderful. yasya bOdhOdayE – upon the dawn of which... No
name has been given, no limits have been set; it is just an indication (iSArA)
– not a definition (paribhAshA). yasya bOdhOdayE tAvat svapnavadbhavati bhramaH
| - upon the dawn of which.... As the Sun rises in the morning, the dew (Ons)
which was there, just a moment before – the dew which was sparkling (jhalak)
like pearls (mOti), on the (blades of) grass and leaves (patti) - would begin
to vanish (tirOhit). Similarly, by the dawn of That - by the entrance (pravESa)
of that Great Sun (mahA sUrya), into your consciousness (caitanya) - all those
sentiments (manO-bhAva), all those web of imaginations (kalpanA), all those
ambitions (aspirations) (AkAnkshA), desires (temptations) (vAsAnA), cravings
(tRshNA), fascinations (mOha), anger (krOdha), greed (lObha) – all those pearls
(of dew) which you had cherished (sanjO) thus far, would begin to vanish
(tirOhit), similar to dewdrops; all delusions (illusions) would become
dissolved (visarjit) – just by Its dawn, just by its presence (mauzUdgi).
Understand the difference. Normally,
man thinks that, if he eradicates (miTA) fascination (mOha), anger (krOdha),
greed (lObha) - if he eradicates all these diseases (bImArI) - then he would be
able to behold (darSan) the Lord. But, here, it is the reverse (ulTA) of it. By
beholding the Lord, all these (diseases) get eradicated. As the Sun rises, all
the dewdrops vanish; also, see how the darkness disappears! But, if you start
wiping out, each and every dewdrop, would you be able to accomplish? If you
start to chop (kAT) off darkness, would you be able to achieve? Can you chop
off darkness? The moment, Sun rises, there is no more darkness, and all the
dewdrops vanish – they take leave, their time has come, their moment of death
has come. On the other hand, if you start wiping out, each and every dewdrop,
you will never be able to get rid, all the dewdrops, from the Earth (pRthvI).
If you start to burn away (jalA) the darkness, if you start to cut off darkness,
with sword, if you try to drive it away, you yourself would get decimated, but
not darkness.
In this Sutra, this issue is
also hidden (chip) – the real question is not about eradicating your greed,
anger, fascination, but it (the real question) is about the dawn (uday) of (wisdom
of) That. People say to me – ‘you exhort (kah) your disciples, just for
meditation (dhyAna); you do not exhort them to leave off sexual desire, anger,
fascination, greed etc; you do not take them away from the World (samsAr), from
the household (ghar-gRhastI); you let them to remain (suffer) (paDE) in the
World (Universe) (prapanca)’. That is why, I tell them – ‘yasya bOdhOdayE – at
the dawn of wisdom of That’. We can adopt only one means (upAy) for the dawn of
(wisdom of) That – to become tranquil (SAnta) minded (citta), to become empty
(SUnya) minded, to be bereft of thoughts (vicAr). If thoughts get emptied, you
have made room for the dawn of (wisdom of) of That. You can do only this much.
Nothing else is in the competence (bas) of man.
It is not in the competence
of man, to attain paramAtmA; he can just express (abhi-vyakti) his thirst
(pyAs), he can call out (pukAr); but it is not in his competence to drag
(khInc) Him in. That which gets dragged by man, is not paramAtmA; That would be
pettier (kshudra) than you, which comes filled in your bucket (bAlTI), which
comes into your grip (muTThI); such a one, would be worse (gayA-bItA) than you,
which could be kept in your locker (tijOrI), the keys of which (locker) you hold
in your hands.
No, paramAtmA can never be
dragged in; you can just call out, you can just cry (rO), you can sing a song –
‘come, at least now’, you can keep the door open. You can’t drag the rays of
the Sun inside; just sit down, keeping the door open; whenever it (rays) is to
come, it will come – when the time comes, when the season is appropriate – it
will come of its own. In fact (vastutaH), one who is in search, does not do
anything; he gets down to meditate (dhyAna). The meaning of ‘meditation’ is, ‘to
sit down, emptying oneself, to keep the doors open; it (meditation) means –
‘when You come, you would not find me occupied (filled) (bharA); if you just
give a knock at the door, I would listen – I would not be occupied with my
thoughts (vicAr)’. Otherwise, often it should be happening, that He is knocking
at the door (and you are preoccupied in your thoughts). Maybe He is knocking
daily; he must be doing so, daily, because, not only, you are searching for
Him, He is also searching for you; this is not an one-sided game; it is not
that, only one side is ignited; the fire is on both sides; indeed, it would be
interesting, only if it is so (ignited on both sides); otherwise, if it is only
the lover, who is searching (for the beloved), and the other (beloved) is not
interested (utsuk), (then, what is the fun); otherwise, the love-flower (prEm
kA phUl) will never blossom; only when both – lover and the beloved – are
searching each other, the love-flower blossoms; only when both are crazy
(pAgal), the love-flower blossoms. paramAtmA also is searching for you; He also
comes.
There is a poem of
Rabindranath (Tagore) – one night, a chief priest (pUjArI) of a big temple, had
a dream – the Lord told him that He would come the next day. He (priest) could
not believe it. In the World, priests are the biggest atheists (nAstik),
because, they know the inner secrets of the profession (dhandhA); they cannot
be believers (theists) (Astik); for them, belief is just a means for
exploitation (SOshaNa). You could find some scientist to be believer; maybe,
you could find a glimpse of belief, in some poet; sometimes, it might also be
possible that, some philosopher (dArSanik) might find some time, in the midst
of his disputations (UhApOha), to open his eyes, at least once, and look up,
towards the sky. But, never a priest, because, he knows that all these
(beliefs) are just a web (jAl) – and he (priest) is situated inside the web.
Understand thus – a magician (madAri) might deceive everyone, but, not himself.
He knows where things are kept hidden, and how to take them out. He (priest)
knows that the idol (of Lord) (mUrtI) is made of stone (patthar), purchased
from the market. He (priest) knows that, during the night, even rats climb up
on the idol, and it (idol) can’t do anything. (He knows that) no matter how
much food offering (bhOg) etc. is made, that idol does not take anything; only
he is taking home, all of them (food offering). People offer money for the
Lord, but it goes into his pocket. He knows it all, as to what the game is.
That chief priest had the
dream, but he could not believe (bharOsA) it; maybe paramAtmA knocked (at the
door) in the dream. He was a little afraid, frightened whether He would
actually come, as He had never come. The temple was very ancient – more than a
thousand years old; it had a very high standing (pratishThA); there were about
a hundred priests in the temple. He was a little perturbed – whether to tell
other priests or not, because, they might laugh at it, as they also know, that
the Lord never comes or goes – all these are rubbish (bakvAs). Suppose the Lord
comes, then he (chief priest) alone would get into trouble. Therefore, as the
midday approached, he disclosed it. He assembled all the priests; he said – ‘I
do not believe – it is not believable, being a dream – but, let me tell you that
I saw a dream, yesterday night, in which the Lord told me that He would come today,
and to keep things ready’. The priests, initially, laughed; they asked – ‘have
you gone mad? Have you lost your mind in old age? We have all spent our whole
lives – even from the time of our grandparents; this is a centuries old temple;
paramAtmA had never come. Today, all of a sudden, without any reason, would He
come?’ Even then, they were all worried. The chief priest told – ‘now, you
think it over; it is your responsibility; if, indeed, He comes, do not blame
me’. Then, they also became afraid. They said – ‘what is the harm? Let us make
arrangements; if He does not come, it is alright. At least, the temple would
become neat and clean; we will prepare food, as usual, and offer it. No one is
going to come. At least, this would become a celebration (utsava).’ They
cleaned up the whole temple; lighted lamps everywhere; sprinkled scents (itra),
decorated with flowers, even though they knew that nothing is going to happen.
They were aware, that it is just insanity, and just a joke, all in the name of
a dream! The evening came; but there was no indication of His coming. Even the
night came. Then they said – ‘this is such a madness; we have been labouring
throughout the day, just after a dream; we are all very tired. Now, let us
offer food, and go to sleep.’ They had a nice meal, as they were very tired and
hungry due to daylong labour. They had made a very tasty meal. And, then, they
went to deep sleep. In the night, paramAtmA came. There was rattling sound of
the wheels of His chariot. One priest heard the sound, while still asleep – the
sound chariot wheels. He said – ‘listen; it seems that someone has come; there
is the rattling sound of wheels of chariot’. But, others said – ‘stop this
nonsense; we all had been troubled, in the name of a dream; now, you are also
dreaming. There is no rattling sound of wheels; there is some thunder in the
sky’. Then, they all went to sleep. Then, the chariot came, and stopped at the
door. He got down, climbed the stairs, and knocked at the door. Then, some
other priest thought, that someone is knocking at the door, in the dream. Then,
he shouted – ‘someone has come’. Then, the chief priest said – ‘I started all
this due to a misunderstanding; now, let us sleep; someone is saying that there
is rattling sound of wheels of chariot, and someone says that there is knock at
the door. There is nothing; it is just a gust of wind. Go to sleep, quietly’.
In the morning, when they got up, and went to the door, they found the signs of
a chariot wheel; there was sign of someone’s feet, climbing the stairs; there
was a sign of someone’s hand on the door. Then, they all wept a lot. The title
of the poem of Rabindranath (Tagore) is ‘Missed Opportunity’.
Probably, the Lord comes
also; this poem is not just a poem; there is a deep sense (sUjh) in it. But,
you might give some interpretation; your mind interprets it in some way; your
mind gives some answer for this. You are much pre-occupied; there is such a
huge web of thoughts (worries) inside you, that no Truth is able to get across
the web, and reach you. Therefore, I say – ‘meditate’. There is no other
meaning for it (meditation); it just means – ‘you just loosen up (Sithil) your
thoughts; leave off your interpretations; do not give too much value for your
notions; just open the door - open the temple-door - and sit at the door of the
temple, and look forward for Him, wait for Him.’ This much is enough, that you
look with empty eyes, so that, if He comes, you might be able to identify
(recognise) (pahcAn) Him. Let not your mind give some interpretation, and make
you oblivious (smRta).
yasya bOdhOdayE tAvat
svapnavadbhavati bhramaH | - As soon as you get the experience of That, as soon
as the rays of That burst forth (phUT),
on the horizon (kshitij) of your consciousness (caitanya), all that, you had known,
so far, as ‘life’, would become illusory (bhrama); they would become a dream. You
hear the so called, scholars (paNDit) and saints (sAdhu) who keep explaining
(to you) that, the Universe (jagat) is illusory (myth) (mAyA). The Universe
does not become illusory, so cheaply – it is a very costly (mahangA) bargain
(saudA). It does not become illusory, just like that. Until the God (ISvara)
becomes a reality (sac), do not ever call the Universe illusory, even by
mistake. Otherwise, you are just repeating a falsehood; that is not your
experience. Maya (illusory) (myth) is not a doctrine – it is a perception
(anubhUti), it is direct (pratyaksha) apprehension (sAkshAtkAr) (coming face to
face). It is as if, calling darkness, to be false, while sitting in darkness,
and having never experienced – never seen – light (illumination) (prakASa). You
are staggering (faltering) (laDkhaDA) because of that darkness, you are falling
down, again and again, and fracturing your limbs; you are falling into ditches,
drains, and still keep saying, that there is no darkness. Seeing your
condition, it seems, that there is only darkness (in your life), and nothing
else. Listening to your words, it seems that, there is no darkness (in your
life) – just an illusion, just a web – and, there is illumination. But, where
is illumination? If it so (there is illumination), you should not fall into
ditch, you should not bang yourself against the wall; there should be a path in
your life, there should be peace (SAnti), ease (cain), happiness (bliss)
(Ananda) (in your life).
When someone tells you, that
the Universe is illusory (myth) (mAyA), look into his eyes carefully, whether
there is the illumination of Lord, in his eyes, whether there is the tune of
void (emptiness) (SUnya) in his voice (speech) (vANI), whether there is (divine)
gift (prasAd) in his conduct and carriage (calnA baiThnA). Watch him carefully,
whether he says (means), that these things are of no value. The World (samsAr)
becomes illusory only on the dawn of That (Him) – not before that. Before that,
only the World is true (reality), and paramAtmA is illusory (mAyA). If you go
by believing so – He is false, and the World is real - maybe, one day,
paramAtmA could indeed become real (for you), and the World false (jhUTh). But,
you are lost in the falsehood totally; you believe that the World is real and also
know it (World) to be so (real), yet, you keep repeating that the World is
illusory; this is false and hypocrisy. Often, scholars (paNDit) are hypocrites;
they have learnt borrowed (udhAr) truth; they have heard, while still in sleep,
someone else’s words, some Buddha’s voice (vANI); they start repeating these
words, while still asleep. There is no real contact (samsparSa) with the truth,
in their lives; it (reality) has not been touched by them; their vitals (prANa)
is not transformed by it (reality). What would you say, to a man, no matter how
loudly he may shout, that it has dawned, that the Sun has come up, and the
darkness is unreal, and, at the same time, walking with a (lighted) lantern –
‘if indeed the Sun has come up, and the darkness is false, then, why are you
still carrying the lantern?’
Have you seen the saints
(sAdhu) and monks (sanyAsi) who, on the one hand, say that the World is
illusory (unreal) (mAyA), and, on the other, exhort to leave off, to give up
(tyAga) (Worldly things)? If it (World) is indeed illusory, how can anyone give
up, that which is illusory? How to give up thing, which is not there? On the
one hand, they say that the World is not real, and, on the other, exhort people
– ‘beware of woman (kAmini) and gold (kAncan)’. Just listen to their voice.
Though the Sun has come up, and there is no (more) darkness (andhErA), they are
still holding (lighted) lantern in their hand, and exhorting others, to keep
the lantern lighted, by refueling it. Look at their insanity! If indeed (you
are convinced that) the God (ISvara) is there (real), and the World is
illusory, then, there will be spontaneity (unconventionality) (svacchandatA) in
your life; there will be no set rules (regulations) (niyam). This, indeed, is
the message of great Sutras of Ashtavakra – spontaneity is the fragrance
(sugandh) of Truth (satya). Bear in mind – spontaneity does not mean arrogance (insolence)
(uddaNDatA). Spontaneity means – one who lives by one’s own (svayam) inner
voice (chanda); no rules bind him – wisdom is the only rule. Wakefulness
(awareness) (consciousness) (jAgarUktA) is the lone discipline (anuSAsan) –
there is no external discipline; there is no such decorum (limit) (maryAdA) - to
do this, and not to do this. Whatever occurs (uThtA) to him, happens, because,
when only paramAtmA is there, then, there is no constraint about, what to do
and what not. There is none other than Him. In fact, the moment, you come to
realise that the World is unreal (illusory), you also come to know, that you
are also unreal. Then, who is to follow regulations? Who is to maintain
decorum? Now, only He is there – He is unlimited (beyond limits) (amaryAda), He
is spontaneous (free-willed); it is His Game (play) (rAs).
yasya bOdhOdayE tAvat
svapnavadbhavati bhramaH | - ..at the dawn of That wisdom, on awakening
(jAgaraNa) of (wisdom of) That. What is the meaning of ‘dawn of wisdom’
(bOdhOdaya)? It means – That is asleep inside you, and That should just wake up,
just get up. No need to go anywhere, just wake up a little. Just open one’s
eyes, a little, as is where is; just become vigilant (hOS); not walk in stupor
(mUrcchit) or in slumber; walk, just a little wakefully.
tasmai sukhaikarUpAya namaH
SAntAya tEjasE | - ‘Obeisance (namaskAr) to That sole (exclusive) (Ek-mAtra)
blissful (Ananda), peaceful (tranquil) (SAnta) and effulgence (tEjO) natured.’
Do you listen? Obeisance – not for Ram, not for Allah – but for the effulgence
natured (tEjO-maya), bliss natured (Ananda-rUpa), peace-embodied
(SAnti-dharmA); obeisance to that wisdom (bOdha), that Sun (sUrya), on whose
revealation (pragaTa), darkness is completely dispelled (tirOhit).
The statement of Ashtavakra
is not for any tradition (sampradAya) or any religion (dharma). It is not
related (nAtA) to any caste (jAtI), any country (dESa) or any society (samAj).
Remember this - till the time you keep paying obeisance to Allah, it
(obeisance) goes futile (vyartha); till the time you keep paying obeisance to
Rama, it goes futile. Till you pay obeisance to Rama, you are indeed paying
obeisance to Hindus – not to Rama; till you bow at the feet of Buddha, you
continue to remain a Buddhist – not righteous (dhArmik). The day you pay
obeisance, solely for That awareness (jAgaraNa), for That wisdom (bOdha), then
it (obeisance) will be towards the whole Existence (astitva). Then, there will
be no limitation of any temple or masjid or gurudwara. By paying obeisance to
that Infinite (Unlimited) (asIma), you also become Infinite (unlimited). You
should indeed become so (Infinite). After paying obeisance to that Infinite, if
you still remain limited (sImit), then, your obeisance is futile.
What is the meaning of
‘namaskAra’? It means – to bow down (jhuk), to surrender (naman), to become
dissolved (lIn), to drown (dub) oneself. If you follow the course of the river,
ultimately, it meets the ocean, it gets dissolved into it – it is ‘namaskAr’,
where one loses one’s identify. If one still has an identity, then it is not
‘namaskAr’ – it is a deception; that (namaskAr) is only a formality (aupcArik)
– a formal ‘jai rAmji ki’; you did not drown, you did not vanish; how can one
survive after namaskAr?
Bhattoji Dikshita was a
wonderful grammarian (vyAkaraNAcArya) of Bengal. (Translator’s note – According
to web, he belonged to Maharashtra (17th century) – author of ‘Siddhanta
Kaumudi’). He attained sixty years of age. His father – an old man, eighty
years old – used to tell him often – ‘would you remain involved only in
grammar? Go to Temple, pay obeisance to Lord, call Him; now, you are also
getting old’. But, he (the son) would not listen to his father. When he hears
these words of his father, he would smile, and avoid it. But, one day, his
father told him – ‘listen, it seems that, my end is approaching; there is only
one worry in my mind, that you never go to temple, you do not remember the
Lord. Leave off all these futile pursuits of grammar; what is there in it? What
will you achieve by this reading and writing? Remember the Lord’. Bhattoji said
– ‘since you do not understand, I have to say this to you; I am also watching
you; you are going to the temple for years, but I do not find you, having paid
obeisance (namaskAr) ever; you go to the temple, and come back as it is. Does
anyone return after paying obeisance? But, you come back daily, as it is.
First, after paying obeisance, one should not return back; even if one returns,
after paying obeisance, one should return having become something (someone)
else. As far as I remember, for the past forty-fifty years – since the time, I
grew up - you go to temple, daily, in the morning and evening; but, no
revolution has ever taken place (in your life). Therefore, I decided that there
is no meaning in just paying obeisance daily. If my father could not achieve
anything out of it, what would happen to me? Someday, I also would go; but, let
me tell you, I shall remember Him only once. You know that I am crazy about
grammar. Therefore, what is the use of telling Ram-Ram again and again? I shall
say just once, Rama, in plural (bahu-vacan); and that’s it, the matter ends
there. What is the use of repeating daily, again and again, Ram, Ram in
singular? I shall say that in plural. He will understand; if He does not
understand, the matter is over; there is nothing else to say.’ It is said that,
he (Bhattoji) went to the temple once, and said ‘Rama’ (rAmAH) in plural; and,
then, he fell down, then and there. His life had departed. After an hour or so,
people came to his house, and informed his father about the death (of
Bhattoji). They said – ‘what are you doing here? Your son is dead. The whole
village is assembled, because, he never went to the temple; he came just once,
called the Lord ‘Rama’ once, and departed on that ultimate journey. What
happened?’ The father started weeping. He (father) said – ‘he was telling so,
that he would say once ‘Rama’, but with his whole energy (prANa), with total
commitment, investing everything; he did not believe in daily repeating Rama,
little by little. (Translator’s note – Plural number in Sanskrit, denotes more
than two. Plural number could, theoretically, refer to Infinity also. Therefore,
the implication seems to be that, if one calls paramAtmA – the Infinite – in
plural, by investing one’s entire energy, the call reaches Him.)
Often it happens that, by
repeating every day, little by little, one gets accustomed to that (repetition)
like a machine (yantra). People have become totally machine-like; if they see a
temple, they bow down. There is no meaning, no use, in this. This machine-like habit
(Adat) forms right from childhood. Hindus, when they see a temple, they bow
down. Jains, when they see a (Jain) temple, they bow down.
I was on a tour (yAtrA); a
Digambar Jain woman was also travelling with me. She had taken a vow of not
taking food, till she goes to temple, and pays obeisance to Mahavir. There were
a lot of problems due to this (vow), because all villages do not have Jain
temples. When I went to a village, I saw a Jain temple. I hurried back, and
told her – ‘it is auspicious moment; there is a temple; you hurry to that
temple’. She went to the temple, but returned back dejected (udAs). She said –
‘this is not our temple; it is a Svetambar Jain temple. I want to go to
Digambar Jain temple. I always pay obeisance to Mahavir, the naked; this
Mahavir is all decorated, and not Mahavir at all. Mahavir is He who is
abstinent (vItarAga).’ There is difference even between Svetambar Mahavir and
Digambar Mahavir!
I was in Jabalpur for many
years. There, on the occasion of Ganesh Festival, a procession (julUs) of
Ganesha is taken out. There was a rule (niyam) for the procession - that
Ganesha from the locality (TOlA) of Brahmins (brAhmaNa), would go first, then
the second, then the third – according to the caste (varNa) system. Once, it so
happened that there was some delay, in the arrival of Ganesha from the locality
of Brahmins; the Ganesha of Chamar (lowest of four castes) reached earlier.
Brahmins could not tolerate (bardaSt) it; they stopped the procession. They
said – ‘remove the Ganesha of Chamar’. Ganesha of Chamar! It is the limit (had
hOgayI)! Ganesha of Chamar is going ahead – as if Ganesha has become a Chamar.
This is the result of holy congregations (sat-sang) – ‘if you befriend a
Chamar, you become a Chamar’. They got the Ganesha (of Chamar) removed, as a
riotous (dangA-FasAd) situation was imminent (naubat). Till the time the
Ganesha (of Chamar) was removed, and they (Brahmins) took their Ganesha ahead,
the procession could not proceed.
Your notions (dhAraNA) of God
are very peculiar (sankIrNa). Even when you pay obeisance, you keep count. The
meaning of ‘namaskAr’ is ‘countless’. (It means) you bow down to the infinity
(Grand) (virAT), which is, all-around you; you get dissolved into it, like the
river merging into the ocean. tasmai sukha rUpAya – I bow down unto That Bliss
(sukha) natured. namaH SAntAya tEjasE – I bow down unto That effulgence
(tEjasvI), unto That Ocean of Peace (Tranquility).
People used to come to
Buddha; they bow down at his feet, and say – Buddham Saranam Gacchami – ‘I take
(seek) refuge in Buddha’. Someone asked Buddha – ‘you ask people, not to bow
down, at anyone’s feet; but, people are bowing down, at your feet, and say ‘Buddham
Saranam Gacchami’; you do not stop it? Buddha said – ‘who am I to stop them;
they are not bowing down before me, but at the feet of Buddha. Buddhatva
(Buddha-hood) is not limited to me. Buddha-hood means, the state of awakening
(jAgaraNa). Thousands, before me, attained Buddha-hood, and thousands, would
attain, after me also. Those who are not Buddha today, they also are containing
it (Buddha-hood), within themselves, in their inside; someday, it will get
revealed. Now, it is in the seed form; someday, it will become a tree. Now, it
is a sprout (kalI), someday it will blossom. Now, it is hidden, someday, it
will get revealed. Buddham SaraNam Gacchami – they take refuge in Buddha. That
does not mean, they are taking refuge in me – who am I? If, indeed, they are
taking refuge at my feet, then, it is wrong; if they are taking refuge at the
feet of Buddha-hood, then it is correct. Who am I to stop them? Who am I to
stand in between?’
Your obeisance should be unto
That effulgence (prakASa) natured, peace (SAnta) natured, and bliss (sukha)
natured – at the dawn of (wisdom of) which, the whole World becomes just an
illusion (bhrama). But, our hold (affinity) (lagAv) towards the World is such
that, it does not drop off, even till death; even while a man is in death bed,
he does not leave it.
I have heard – a wealthy
merchant (sETh) was drowning in a river. A poor beggar, hurried, and saved him.
It was a difficult task to save him, because the merchant was very heavy-built
and weighty, and the beggar was very lean and thin. Somehow, he pulled him out;
in fact, he (beggar) had risked his own life in that effort. The merchant came
to his senses, and opened his eyes; he gave that beggar one rupee note, and
said – ‘you saved me; take this money, and get it changed; you keep eight annas
and give me eight annas’. That beggar said – ‘Sir, no shop seen anywhere,
nearby. Why should we bargain for the sake of eight annas? You keep it with
yourself, now. When, you drown next time, give me, one full rupee.’
Even at the time of death,
man holds on to things; he does not leave them off. In one way, it is natural,
because, we hold on to that, which we consider valuable (mUlya). Our entire
value is in wealth, position, prestige, because, we have placed all our values
therein. If paramAtmA is in wealth, we would hold on to it; if (He is) in
position, we would hold on to it. Wherever you have assumed to be paramAtmA,
you hold on to that only. You have assumed paramAtmA – that is happiness
(comfort) (sukh) – to be in the World. You have heard people speaking about
this definition (paribhAshA) – Brahman – that is paramAtmA – is of the nature
of Sachidananda (sat-cit-Ananda) – bliss (Ananda) natured. But, consider the
reverse side also; wherever you have assumed your happiness (Ananda) to be,
there you behold Him (paramAtmA). If you assume (happiness to be) in wealth, He
is seen in it (wealth). Consequently, you become fanatic (dIvAnA) of wealth,
and start worshipping (pUjA) it. When Diwali comes, people worship wealth
(dhan). It is alright, if wealth is utilised (upayOga), but, at least, do not
worship it. People say – we are worshipping Lakshmi – worship of wealth. What
is the meaning of this? It means that wealth has become paramAtmA. Wealth is
utilised; it is a means; it is useful. I am not saying that wealth is not
useful; it is very useful; it is the medium for barter (vinimaya); we derive
thousands of facilities with it. But, worshipping it! You started seeing
paramAtmA in the wealth. Therefore, money does not remain money; it has become
the idol of the Lord. Now you worship it; you pay obeisance to it.
Remember that, anything which
people pay obeisance to, that is paramAtmA for them. If a political leader
comes to the village, a lot of people gather. Why are they paying obeisance (to
the leader)? Because, position is worshipped; they see paramAtmA in the
position – he has the power (tAkat). The same leader, when no longer holds the
position, no one comes to receive him in the station; leave aside man, even a
dog does not wag its tail. But, when he is in a position, crowd gathers, in the
hope that he might continue to remain in the position. Your paramAtmA is in the
position.
Buddha went to a village. The
minister of the village, informed the King of the village, about Buddha’s
arrival, and told him to receive him. That king was very conceited (akaD). He
said – ‘why should I go? What has he got? After all, he is a beggar. I am not
his follower; then, why should I go? If he (Buddha) wants to meet me, let him
come to the palace.’ The minister said – ‘then, please accept my resignation’.
The minister was a very useful (upayOgI) person; he had all the keys (kunji)
the Kingdom; the King became afraid, because he (King) was given to debauchery
(lampaTa); he did not know anything about the Kingdom; he was not aware of the
affairs of his kingdom; he was just a name-sake king; the real authority was with
the minister. The minister said – ‘please relieve me’. The King said – ‘why are
you getting annoyed? Why should you leave the job?’ The minister said – ‘it is
not proper for me to be with you. It is not appropriate to be with that person,
who would not pay obeisance to Buddha, when he comes to the village. There is a
danger in being with you; this disease (of not paying obeisance to Buddha)
would spread; therefore, I cannot stay with you. Now, even if you go to receive
Buddha, I will not remain with you. Please remember – Buddha had this kingdom,
and he gave it up. You do not have the courage to give up the kingdom. He
(Buddha) is much ahead of you. Buddha’s beggary (bhikhmangApan) is not an
ordinary beggary. This beggary of Buddha of very prosperous (samRddha) one; it
is greater than that of an empire; he is above emperors. If you do not go now,
for paying obeisance to Buddha, then how will humility (naman) come in your
life? It is not proper to stay with one, who does not have humility (deference)
(submission) (namaskAr), because, there can be nothing but the poison (jahar)
of conceit (ahankAr) in his life; obeisance (deference) (namaskAr) is indeed
nectar (amRta).’
arjayitvA(a)khilAnarthAn
bhOgAnApnOti pushkalAn |
na hi sarvaparityAgamantarENa
sukhI bhavEt || 18 : 2 || 178 ||
‘Having earned all (kinds of)
(sArE) wealth (dhana), one attains fabulous (atiSaya) enjoyments (bhOga); but,
he cannot become happy (comfortable) (sukhI) without giving up (tyAga)
everything.’
The second Sutra – ‘having
earned all kinds of wealth....’ Note this – ‘all wealth’. ‘All wealth’ means –
whatever thing(s), which you consider, pleasurable (sukha), becomes ‘wealth’.
Whatever thing, which you consider, as medium (mAdhyama) for pleasure, becomes
‘wealth’. Someone gathers money, someone else gathers postage stamps. One who
gathers wealth, says – ‘what kind of foolishness is this – collect stamps? Come
to your senses. What will you do with these?’ But, he (stamp collector) finds
pleasure in it; therefore, that is wealth for him. Wealth means – that which
gives pleasure. Someone gathers something, and someone else gathers something
else. Someone accumulates knowledge (jnAna); it has become wealth for him.
Someone might be accumulating something useless; you might feel that it is
useless; but, he expects pleasure in it; therefore, it has become wealth for
him.
The Sutra says – arjayitvA
akhilAn arthAn – having earned all (kinds of) wealth, having accumulated all
(kinds of) wealth, bhOgAn ApnOti pushkalAn – he attains fabulous enjoyments;
but, he cannot become happy (comfortable) without giving up all these.
Ashtavakra differentiates between ‘enjoyments’ (bhOga) and ‘happiness’
(comfort) (sukha). Understand this. Normally, you think that enjoyments mean
happiness. But, if you look carefully, you will find that, there is no
happiness, in enjoyments; there is a kind of tension (tanAv), excitement
(stimulation) (uttEjanA) in enjoyments. It (enjoyments) is a feverish
(jvara-grasta) state – not peace (SAnti). Where is comfort (happiness) (sukha),
without peace? A person who is accumulating wealth, thinks that – ‘if I
accumulate, I shall become happy’. His happiness is always in the future
(bhavishya); but, it never happens. No matter how much he accumulates, there is
misery, even in that accumulation, because, he has to think (cintA), he has to
remain worried (bEcain), he does not get sleep, he has ulcer, headache, high blood-pressure,
heart attack.
In America, it is said that,
a person, who does not get a heart attack, by the age of forty, is an
unsuccessful (asafal) person. A successful person is bound to get heart attack
– forty years (of age), a successful person, and no heart attack! In my village,
when a money-lender (mArvArI) marries in another’s family, they find out, as to
how many times, he filed bankruptcy; because, by filing bankruptcy, one can
come to know, how much wealth one might have. It is considered that, the characteristic
of a wealthy person is, how many times, he filed bankruptcy. If he had not
filed bankruptcy, his condition is bad, precarious (khastA). Similarly, in
America, after some time, people would start asking – ‘how many heart attacks
you had? If no heart attacks, then were you whiling away your time? What were
you doing? You have name, position, prestige; therefore, there should have been
heart attack. How much blood pressure you have? If it is normal, then, you are
wasting your time. Wouldn’t you like to earn something? This normal BP is only
for aborigines (AdivAsI). Only unsuccessful people, beggars and vagrants do not
have heart attack etc.’
Distressed (cintAtur) persons
and very ambitious persons are bound to have stomach ulcer; they would have
wounds (ghAv), because worries bring wounds; it (worries) creates acidity in
the stomach and creates wounds. That is why, all those who are very ambitious,
are afflicted with ulcer. Therefore, one who runs after wealth, is never happy
(sukha); he is running in the hope of happiness, and it is a fact (sac). In the
hope of happiness, he gets a lot of grief (dukh). Aspiring for happiness, he
gets grief. In the hope of happiness, he tolerates all sorts of grief. But, he
says – ‘doesn’t matter; today I have ulcer, heart attack, high blood pressure; but,
tomorrow, everything will be alright. If not tomorrow, maybe next month, or
next year, or sometime in the future, things would become alright. People say –
‘maybe there is delay, but not total darkness (dEr hai andhEr nahin). Sometime
or other, the Lord would become pleased (prasanna); he would understand our yearning,
he would understand our efforts, he would give the prize someday.’
Ashtavakra says - ‘Having
earned all (kinds of) (sArE) wealth (dhana), one attains fabulous (atiSaya)
enjoyments (bhOga)’. Then what is the meaning of ‘enjoyments’ (bhOga). I was a
guest in a home; he was Calcutta’s richest of rich persons. I go to sleep by
eleven in the night. When I was about to go to sleep, he asked me – ‘would you
go to sleep, now?’ I asked him – ‘what do you mean?’ He said – ‘nothing; I do
not get sleep. Therefore, I was thinking that we could sit for some more time,
and talk’. I said – ‘you do not get sleep? What is the problem? Don’t you have
a nice bed, cot?’ He said – ‘I have a nice bed’. I asked – ‘then, what is the
problem? You do not have a son or a daughter, and you have a lot of wealth; you
have earned a lot; now, what is the problem for sleep? Why don’t you go to
sleep?’ You might have observed that, often, rich people go for adoption of
children. Their life energy is dissipated, wasted in just accumulating wealth;
therefore, it becomes difficult for them to have their own children. He had
earned his whole wealth, all by himself; he did not get it through inheritance.
He said – ‘I used to think that, in the race for earning wealth, even if I do
not get proper sleep, for some time, it should not make any difference. Slowly,
not sleeping has become a part of habit, because there are so many worries
about running around.’ Now, though there is no reason for any worry, the
earlier habit of not sleeping has set in. Now, he keeps scratching old wounds.
Even if there are no worries, his mind is busy, like a machine. Now his mind
cannot become quiet. He was running around for fifty years, and, now it has
become a habit. Now he has become demented (vikshipta). Though there is a nice
bed, but he has lost his sleep. He has all resources (sAdhan) for enjoyment,
yet, there is no facility (suvidhA) for enjoyment. Nice food is available, but
he has to eat just green vegetables, and nothing more than that. He consumes
(clarified) water of pulses (dAl); he cannot eat anything more. All the
resources for enjoyment are available, but he has lost his hunger. In the
process of accumulating wealth, he has frittered away (gamvAnA) his life.
Happiness depends on your sensitivity (susceptibility) (samvEdanSIltA).
Suppose, you lost your nose
(organ of smell) (nAk), in the process of gathering flowers; by the time
flowers are gathered, the nose is gone and there is no capacity for sensing
fragrance. You made a palace to rest peacefully; the palace has been made. But,
the habits formed, in the process of making it - the efforts put in making it -
do not go away so easily. Now, the palace has been made, and you are sitting
inside it; yet, you are not able to rest therein. Taking rest is not so easy,
that you can do it, anytime you like. Even for that (taking rest), there should
be some harmony (tAratamya) in the life. Not everyone can take rest. One should
have some deep skill (kalA), so that he can give rest (break) (virAm) for
himself. Rest can happen, only if one can tell his mind, whenever he wants –
‘enough, stop it’ – so that the mind could stop. You have never stopped your
mind; you have never known meditation (dhyAna), even for a moment; you have
never known love (prEm), even for a moment. Where is leisure (fursat) for love?
One who is running after wealth, does not have leisure for love; in fact, he
tries to evade (avoid) love, because it (love) is dangerous (khatrA).
I was staying, for some time,
in a home. The owner of the house, was a gentleman (sajjan); I was looking at
him, carefully. He was never seen, talking with his wife, nor playing with his
children. He would come like an arrow (tIr), keep looking, towards the floor,
and would go off, like an arrow. One day, I stopped him, and said – ‘what is
the matter? You are never seen, sitting with your wife; you do not gossip with
her; no guest is ever seen, in your house; I have never seen you, playing with
your children, in your garden; you have a beautiful garden, but you are not at
all seen there. What is the matter?’ He said – ‘if I talk to children, even a
little sweetly, they immediately demand money. If I speak, sweetly, to them, I
get into trouble. If I talk, a little sweetly, to my wife, immediately, there
is a demand, for necklace or some other jewellery, or there is a demand, for
some saree. Slowly, I have understood that, smiling costs me dearly. That is
why, I always keep myself, aloof. I do not get into any conversation;
otherwise, I will get into trouble.’ This person is earning money, but love has
vanished from his life. He cannot sit, with his children, for some time, and
talk to them, lovingly, because, the child puts his hand, into the pockets of
father. He does not talk to his wife, because, he is afraid that it might cost
him dearly. That is why, he always (seems to) remain in tension – this is the
method, adopted by him, to secure himself. He will accumulate money, but, if
there is no love, in one’s life, then, where is the happiness (sukha)?
Slowly, we accumulate
resources, as much as possible; but the aim (sAdhya) is lost. People become
astonished when they do not get happiness; they say – ‘we have everything; yet,
why there is no happiness?’ Happiness has no connection with wealth. Happiness
is associated with something very deep in the life. Your capacities (kshamatA)
should be intense (prakhar); your wisdom (bOdha) should be deep; you should
learn (know) the art (skill) (kalA) of living. Only then, one can get such a
pleasure (taste) (svAd) even in dry Roti; otherwise, even the best of sweets
and precious food becomes futile (waste) (tasteless) (vyartha). Even a dry Roti
can give you satisfaction (tRpti), but, you should know the art (skill) of
(deriving) satisfaction. That is something very great. It has nothing to do
with accumulated wealth. I have, often, observed that wealthy remain
undeveloped (under-developed) (avikasit). Nothing blossoms in his life; the
petals (pankhDi) do not open. Because of running in a single direction, he
becomes almost blind towards all other directions. He sees wealth in
everything.
People come to me, saying – ‘we
will meditate; but what is the benefit?’ They think that, by meditation, their
bank balance would grow. What will happen with ‘benefit’ and ‘gain’ (lAbha)?
There remains nothing in their lives, which they can do, for the sake of their
own (svAntaH) happiness (sukhAya), which they can say, that they are doing, for
the sake of (their own) happiness. They ask – ‘what is the use of dancing?’ Use
of dancing? If birds start asking – ‘what is the use of humming (gungunAnA)
song?’ then the whole World would become void (blank) (SUnya). But, every day,
they get up, welcome the Sun, by dancing, singing; they are blissed out
(Anandit) and happy (sukhI). Birds do not have any wealth, whatsoever, but they
are happy. The trees keep flowering. No tree asks (any question). Till date, no
economist (artha-SAstri) is born among trees, who would make them understand –
‘Oh idiot, you keep flowering, wastefully; what is the use?’ For once, if the
trees are made to understand, that there is no use of flowering, they (trees)
would stop flowering. The Sun and Moon would stop (rising) – what is the use?
The Sun would stay put – what is the use of showering this effulgence?
The whole Universe (jagat) is
going on, without the advice (salAha) of economists, excepting the man. Man has
fallen into perversity (anartha) due to the advice of economists. All the
purpose (meanings) (artha) in his life have been lost. He asks just one question
– ‘what is the use?’ svAntaH sukhAya – a verse of epic (gAthA) Tulasi Ramayana
(Raghunatha). Someone asked Tulasi (Das) – ‘why did you compose the story of
Rama?’ He said – for the sake of my own (svAntaH) happiness (sukhAya); not for
obtaining anything – not even for pleasing (rijhAnA) Rama; He is already
pleased (rIjh) (with me); I have not bribed (riSvat) Him, by singing His
praises, so that he would grant me a nice place in heaven. No, not for
anything. I derive pleasure singing His praises – for my own happiness (svAntaH
sukhAya); it brings happiness.
Whenever you do something,
without any expectation of anything from it, you derive happiness. Wherever
there is an expectation of getting something, you have unhappiness (grief), you
have tension (tanAv) therein. One cannot get happiness from wealth, because,
the very meaning of wealth is, it is a means (resource), and happiness would
come later (as a result). By just having money, no one has happiness; no matter
how much money one has, happiness does not come. People think, that they will
get happiness, if wealth is accumulated; they think that, after they accumulate
wealth, they would get happiness; therefore, they are busy, preparing for that;
they do not proceed on pilgrimage (tIrtha-yAtrA). They keep looking at the
(railway) time-table, but never go, because, preparation for it (pilgrimage) is
never complete; then, how would they go?
You might be astonished (to
find), in this World, even the richest of rich are, in fact, poorest of poor.
You see their external wealth – they have plenty, but, if you peep inside,
there is just ashes (rAkh); there is not even cinders (angAr); there is no
light that is burning; just corpse only. It is very difficult to find a rich
person, lively (jIvit), because, he accumulated wealth, by selling out his life
itself. He has sold out all the sympathy (samvEdanA), all the capacities
(kshamatA), all the poem (kAvya) of his life, and accumulated wealth, with this
hope that he will get something (out of it).
Let me tell you – happiness
(sukha) is, in this very moment (kshaNa). If you think, that it will come, in
the next moment, then, you are covetous (lOlup) of wealth. Therefore, let me
also tell you that, not only rich is insane, but, even the one, who thinks,
that he would get heaven, is also equally insane. One who thinks, that he would
get happiness, after attaining paramAtmA, is also insane, because, the logic
(tark) of all of them, is same -that
something will happen, something will be obtained, and, then happiness comes,
as if, it comes as a result (consequence) (pariNAma). Happiness is now or
never.
You are seated here. You might
think that, by listening to me, first you will understand - squeeze out (nicOD)
everything into your understanding - then you would make necessary arrangements
(vyavasthApan) accordingly, and then, you would attain happiness. If so, you
have missed out (cUk), because, you have made this into wealth; then greed
(lObha) has crept in this also.
Among the people who come
here, there is a doctor. I told him – ‘what notes you are taking, sitting
here?’ He said – ‘I take notes, because, it will be useful later’. I told him –
‘I become fed up, explaining to you, again and again, that you should not worry
about that (later). It will be useful later! I am presenting something, before
you, just now – that you be happy (sukhI bhavEt), here and now. By taking
notes, you are spoiling the happiness, flowing between you and me, just now –
this very moment.’ You are accumulating wealth – that is notes, in the hope, that
it will be of use later, that you can turn pages of the notes again. Therefore,
keep it safe, so that you can lead your life according to that (notes). This
will become a time-table, but the journey (yAtrA) would never be undertaken.
In a village, Ram Leela was
being conducted. Rama, Sita and Hanuman were returning from Lanka in a Pushpaka
Vimana. The Ram Leela plane (vimAna) is tied to a rope and hung. It was on the
stage (floor), ready for take (lift) off. As soon as the occupants sit in the
vehicle, it would be lifted. The person who is to lift the plane, is sitting
above, in darkness. He did not have any idea of the correct time to lift it.
Before Ramachandra could get into the plane, he pulled the rope. Therefore,
Ramachandra, Lakshmana and Hanuman were left standing on the stage floor.
Hanuman jumped a little, but, still could not reach it. The plane has gone up.
Small children of the village, were acting as Rama and LakshmaNa. Therefore,
Lakshmana asked Ramachandra – ‘brother, if you have time-table in your
suitcase, please look up; when the next plane takes (lift) off?’
Some people have hidden
time-tables, everywhere. People are studying time-tables, like Quran and Bible.
I have been travelling in trains for a long time. I have seen people sitting
with (railway) time-table, and studying it. I used to ask them – ‘you are
reading the time-table for hours; what is so interesting in it?’ They would say
– ‘sitting idle, what else to do? Therefore, I study the time-table’. They must
be making plans (yOjanA) in their minds; they must be studying the train
schedules. Look at your own life deeply; find out whether your life also has
become, just reading (studying) the life’s time table. If you think that you
will be happy, when there is wealth, position, prestige, big house, big car
etc., then, you will never remain happy. If you want to be happy, then, it is
now; otherwise, never.
‘Having earned all (kinds of)
(sArE) wealth (dhana), one attains fabulous (atiSaya) enjoyments (bhOga); but,
he cannot become happy (comfortable) (sukhI) without giving up (tyAga)
everything.’ Remember - the meaning of, what Ashtavakra calls, ‘renunciation’
(giving up) (tyAga) is not, running away to forest, giving up everything. The
view (dRshTi) of the one, who runs away to forest, giving up everything, is
still delusional (bhrAnt). He thinks that, he would become happy, after
reaching the forest. If so, another journey for (search of) wealth has begun.
What Ashtavakra’s Sutra says is, ‘this moment’, ‘now’, ‘here’ – ‘become happy
wherever you are’. Even your renunciation (giving up) (tyAga) is, in the same
language, as that of wealth. One who gives up, thinks – makes a mental calculation
– that he will get as much liberation, as he gives up; there is bargain (saudA)
in this also. How many steps of heaven’s stairs can I climb, if I observe so
much of fasting? How much fasting should I undertake, how much should I burn
down (galAnA) my body, in order to be seated (splendid) (virAjamAn) in the
Siddha-Sila? They are making calculations; this is shop-keeping; their
shop-keeping has not ceased. He has spread (expanded) his shop-keeping into
another dimension (AyAm). (Translator’s – Siddha-Sila – a Jain cosmological
concept – please refer to Wikipedia.)
No, a righteous (dhArmik)
person is he, who says – ‘for attaining happiness, there is no requirement of
anything whatsoever’. Happiness is our nature (svabhAva). It is not to be
attained tomorrow – it is available right now. This very moment, we can sink
into it, we can become dissolved in it.
kartavyaduHkhamArtaNDajvAlAdagdhAntarAtmanaH
|
kRtaH
praSamapIyUshadhArAsAramRtE sukham || 18 : 3 || 179 ||
‘How can that person, whose
inner mind (core of heart) (antarman), has been scorched (jalA) by the heat
(tApa) of the Sun (sUrya) of sorrow (dukh) arising from duties (kartavya), attain
happiness (sukh) without the shower (varshA) of ambrosia (amRta-dhArA) of peace
(tranquility) (SAnti)?’
‘...whose inner mind has been
scorched, by the heat of the Sun of sorrow, arising from duties.....’ Remember
this – you accumulate wealth, because you think, being a doer (kartA), you can
do so. Whatever ‘is’, that has been gotten; there is no need to accumulate it.
paramAtmA is already attained – He is not to be acquired (attained) (earned)
(arjit). That (He) is your nature. You are verily Existence (sat),
Consciousness (Intelligence) (cit), Bliss (Ananda) (sat-cit-Ananda). But, man
thinks that, he has to earn (arjit) it, acquire (kamAnA) it, he has to make
arrangements (intazAm) for it; therefore, man becomes a doer. He says – ‘I
shall do these, I shall do this much’; then, you have become a doer, and get
scorched (jalE).
Listen to these words –
‘...whose inner mind has been scorched, by the heat of the Sun of sorrow,
arising from duties.....’ ....one who is being scorched because of doership –
that he has to do this. Such a grand (virAT) Universe (viSva) is going on; but,
you never open your eyes to see, that no doer (creator) (kartA) is seen, and
everything is proceeding (of its own). Jesus told his disciples – ‘look at the
flowers growing in the field. These little Lily flowers, neither make any
effort (Sram), nor spin (earn) (arjan); even then, how beautiful are they! How gorgeous
(man-mOhak) are they! Even Emperor Solomon, in his utmost decoration, would not
have been so beautiful (sundar).’ (Translator’s note – please refer to Luke
12:27 – Wikipedia.)
What is the meaning of this?
It means – ‘look carefully; this grand existence (astitva) is going on. One who
moves (conducts) (calAnA) this Grand, would also conduct (calA) me.’ One who
has such a state of mind, has submitted (namaskAr); he has gone beyond his
limit (sImA); he has gone into alliance with the limitless (infinite) (asIm);
he has said – ‘Supreme Lord (paramESvar) is the doer, and I am not’; he has
dissolved his centre (kEndra) of ‘I’ (ego) (main); he has said – ‘you gave
birth to me, you are breathing here, you are digesting food, you make food into
blood, you make me youth, you make me aged, one day you would take me away
(cause death) (uThA lEnA). Since You do all these, why should I come in between,
as doer? You carry on; I shall let it happen; I shall not be a doer; I shall be
an instrument (tool) (upakaraNa) only – just a(an) (apparent) cause (nimitta).
Let your stream (dhArA) flow through me, similar to the flute player’s stream
flows through the bamboo (flute) cavity (pOgari). This hollow (cavity) of the
bamboo is just an empty (blank) (khAlI) space (place) (sthAna), through which
the tune flows. I shall be cavity of bamboo.
Kabir said the same – ‘I am
the hollow of the bamboo; if you sing, the song will flow; if you do not sing,
the song will remain quiet; I shall not sing; I shall not hum (gungunA); I
shall not come in between’. Such a state of mind (bhAva daSA) is indeed
obeisance (namaskAr), it is submission (naman), it is surrender (samarpaNa);
call it conviction (SraddhA) or prayer (prArthanA) or devotion (bhakti) or
belief (theism) (AstikatA) or anything. The thrust of the Sutra is this – the
doer is paramAtmA, we are not.
‘How can that person, whose
inner mind (core of heart) (antarman), has been scorched (jalA) by the heat
(tApa) of the Sun (sUrya) of sorrow (dukh) arising from duties (kartavya),
attain happiness (sukh) without the shower (varshA) of ambrosia (amRta-dhArA)
of peace (tranquility) (SAnti)?’ No, you cannot obtain happiness (sukha) by
earning it; peace-shower should rain on you; peace (tranquility) (SAnti) is not
earned by you; just give opening, so that the Lord may shower; let Him fill
inside you. You might have seen – it rains in mountains, but mountains remain empty
(dry), because they (mountains) are already filled. The same rain happens in
the plains; it fills the pools (ponds) (gaDDA), and becomes a lagoon (jhIl); it
becomes Manasarovar (huge lake). Why? Because, lakes are empty. Whatever is
empty, that gets filled; whatever is filled, it will remain empty. If you are
replete (bharA) with egoism (ahankAr) that – I am the doer, I am the (up)holder
(dhartA), I am this, that – if your inside is replete with all these things,
you will remain empty. paramAtmA is raining, but you could not become a lake.
If you are empty, then His ambrosia (amRta-dhArA) would fill you; and, then
only (you attain) peace (SAnti). kRtaH praSamapIyUshadhArAsAramRtE sukham |
Whoever got peace without His shower of ambrosia! Peace (tranquility) is not
the result of your making. It is the innate (natural) state of your becoming a
non-doer (akartA).
bhavO(a)yaM bhAvanAmAtrO na
kincit paramArthataH |
nAstyabhAvaH svabhAvAnAM
bhAvAbhAvavibhAvinAm || 18 : 4 || 180 ||
‘This World (samsAr) is just
an idea (thought) (imagination) (notion) (bhAvanA); in reality (paramArthataH),
this is nothing (non-existent). The nature (disposition) (inherent quality)
(svabhAva) of (sthita) notional (bhAva) and non-notional (real) (abhAva) things
(padArtha) does not cease to exist (abhAva).’
‘This world is just a
notion.’ Whatever you perceive (see) in this World, they are not so in reality,
because, you do not have blank (kOrA) eyes; your eyes are filled (coloured)
with all sorts of notions (bhAvanA); therefore, your notions get projected
(prakshEpita) (therein). On the screen of the World, you see only that, which
you want to see or eager to see. Try to understand this, a little. You do not
see, that which is (exists). Only he, in whom, wisdom has dawned (bOdhOdaya),
in whom the rays (kiraNa) of paramAtmA have descended (utar), who has become
awakened (jAgA), sees that which is (exists). Now, you see only that which you
want to see.
Suppose – a person has gone
to sleep, hungry stomach; in the sleep, he dreams of being invited, to King’s
palace, for a feast. Neither there is a King’s palace, nor any feast. But, a
hungry person, dreams of food – it is bound to be so. If you had ever
undertaken fasting, you would understand; if not, undertake fasting, and then
see. It is a very important (mahatva-pUrNa) experience – not fasting, but the
dream of feast. Whatever things, you are deprived of (vancit), remain becoming
your desires (temptations) (impressions) (vAsanA); you repeat them, in the
dream, during the night. But, even your daytime, is not much different from the
night – it would not be. You have the same mind during the day and night.
During daytime, we act a little intelligently (hOSiyArI), but we leave it
(intelligence) off completely, in the night. But, there is no qualitative
(guNAtmak) difference; the difference is only in the result. You see that which
you want to see.
Once, I was sitting on the
banks of Ganga, along with a friend. The friend, suddenly got up, and said – ‘I
cannot contain myself; I want to see the woman, who is combing her hair, in the
waterfront. She seems to be beautiful.’ I told him – ‘if you want to see her,
go and see; no need to wait (stop).’ He went there, and came back, beating his
head. I asked him – ‘what is the matter? Was that woman ugly?’ He said – ‘it
was not a woman at all. Even if it is an ugly woman, it is alight. But, it is a
Sadhu; his back was towards us. There are a lot of problems with these Sadhus.’
That Sadhu Maharaj had a long hair, and a beautiful body. I said – ‘what is the
fault of the Sadhu? You superimpose (ArOpit) your notions. That poor Sadhu does
not even know (about your notions). He did not do anything for you.’
In this World, your desires
(temptations) are getting projected (prakshEpaNa). This World is the projection
of your desires (vAsanA) and your notions (bhAvanA). When you become devoid
(SUnya) of notions, that very day, you start seeing, that which is (exists)
(real). Then, you are astonished – infinite things, which were visible
(perceived) till yesterday, have all vanished suddenly; now, they are not
perceived.
A woman became a monk (nun)
(sanyAs). Sometimes, I used to stop at her house. She was a typical woman
(before sanyas). She had at least three hundred saris, in her almirah. She
stayed there for a long time (before sanyas). She used to tell, again and again
– ‘there is no other problem (in taking sanyas); but, what will happen to these
saris?’ I told her – ‘listen; if you had this notion, it will persist even
after your death. Whatever happens to the saris, let it happen. What was
happening to these saris, when you were not there? What will happen to them, when
you will not be there? Just, distribute them.’ Finally, she firmed up her mind,
and took sanyas. Now, she wears only saffron (gairik) clothes, and, there is no
scope for so many saris. After about three months (of taking sanyas), she came
to me and said – ‘I am very surprised. Earlier, when I used to pass by the
market, I would see a lot of cloth stores; now, I do not see any. Earlier, if I
see cloth store, I could not proceed further; I would leave off all other jobs;
I would go inside the cloth shop, to check for arrival of any new sari or new
cloth. Now, all of a sudden, it has all changed.’ I told her – ‘the change has
not come about suddenly; it is so because of a reason. Now, you have to wear
only saffron clothes; therefore, your notion, for wearing other clothes, has
gone. Once the notion is gone, the search for it has also ceased. When the
search has ceased, what is there to do with cloth shops?’
If you seat a cobbler on the
side of the road, he would see your shoes only; he would not see your face. His
whole world is full of shoes – shoes are walking, shoes are coming, shoes are
going; good shoes, torn shoes, poor shoes, rich shoes, literate-illiterate
shoes – all, shoes only. He does not see anything else.
Mulla Nasruddin was caught;
he was placed in custody (havAlAt). I went to see him. I asked – ‘brother, what
is the matter? How were you caught?’ He said – ‘because of fever and cold’. I
said – ‘because of fever and cold? I am also afflicted by fever and cold; I
also should have been caught. Who caught you?’ He said – ‘understand the whole
story. I placed my hand in someone’s pocket; because of fever and cold,
suddenly, I sneezed, and was caught, then and there, red-handed (dhar-pakaD)’.
He was caught, not because of theft, but because of fever and cold!
Man searches reason (cause)
(kAraN) according to his reckoning (hisAb); the reason may not be true; reason
may have other reasons also; there are reasons, behind reasons. Whatever reason
you say, that is not necessarily true. You are getting angry with your son;
someone says – ‘do not get angry’. You say – ‘how would he improve (sudhAr), if
I do not get angry.’ But, there may be reason behind reason; look carefully;
are you really interested in his improvement? Or, is it because, he did not
listen to you, and, therefore, your ego is hurt? You want to take revenge, for
that hurt; but you are taking revenge in the cover of something else. Or, is it
that there is no connection, at all, with his improvement? In the office, the
owner became angry with you, and you could not show your anger to him, because
that could be costly; you came home angrily; now, your anger is directed
against a weakling – your son. The anger, which should have been directed at
your owner, is coming out against your child. Look at it carefully. There are
reasons behind reasons.
Mulla Nasruddin was going along the road,
around two o’clock in the night. A police constable caught him; he asked –
‘sir, where are you going, at morning two o’clock?’ He replied – ‘for listening
to lecture (bhAshaNa)’. The constable asked – ‘lecture, at two o’clock in the
night? Who is giving lecture? Talk sensibly. Are you drunk?’ Nasruddin said –
‘sir, you do not know about my wife; not only at two o’clock in the night, she
might be sitting throughout the night, till I reach home; she would not sleep,
till she gives me lecture. I am going for listening it.’ There are reasons
behind reasons – everyone (everything) has his (its) own reasons. Look at it
carefully. You will find it in every layer (part) of the life.
‘This World is just a notion (an idea)
(bhAvanA)’ - bhavO(a)yaM bhAvanAmAtrO na kincit paramArthataH | - It has no
real (pAramArthik) existence (sattA). Whatever world you have seen, so far,
that is only a world of notions. You have never seen that which ‘is’ (exists)
(real) – which (Jiddu) Krishnamurthi calls ‘that which is’ – you have never
seen it. You have been seeing only that which you want to see. You have seen
only that, which you could see – in your blindness (andhEpan), in your insentience
(bEhOSI), in your insanity (vikshiptatA); you have seen something, for
something else.
You see a snake in a rope,
lying on the way; you scoot, panting, and fall down. In my village, there was an
ascetic (sAdhu), belonging to the Order (Tradition) of Kabir (kabIr-panthI).
Now, he is no more. I always used to go to his discourses (vyAkhyAna). In his
discourse, he used to say about things, which had no accord (co-ordination)
(tAlmEl) with his life. I used to go to hear him, just to find out, how much
outrageous (gazab) he could be. He would say – ‘world is an illusion (mAyA)’;
but he was having hold over every paise. He would say – ‘what is there in the
World? It is like sand-castle made by children’. But, I used to see him,
standing in the mid-day Sun, holding an umbrella over his head, perspiring
profusely, supervising construction of hermitage (ASrama). But, he would say –
‘all these are like sand-castles; money is like rags (lattA)’. But he was
counting every paise; no one would have been more miserly, than him. He used to
say – ‘world is like a snake seen in the rope’. I have heard this statement, so
many times – almost on daily basis. I wanted to experiment, the same (his
statement), on him. Daily, in the evening, he used to pass through the road, in
front of our house. I tied a rope to a slender thread, and put the rope in the
drain; I was holding the other end of the thread, in my hand; I was hiding
behind a cot. When he was passing in front of our house, I pulled the thread;
the rope came out of the drain. On seeing it (rope), he started running, as if
he had seen a snake. In the hurry, he stumbled on his own lower garment (lungi)
and fell down. A crowd gathered, and I was also caught. My father asked me –
‘is it some joke?’ I said – ‘I did not do it, on my own; it is his idea
(sujhAv). He says it daily. There is a limit to listening; I got fed up
listening to him. I thought that, at least, he would not see a snake, in a rope;
but, he sees a snake in it (rope). He has forgotten what he said.’
Snake is seen in a rope, due
to fear. That fear is a projection (prakshEpaNa). Whatever we see, is our
projection. When an intellectual (wise) (manIshI) like Ashtavakra says – ‘World
is like a delusion (bhramavat), it is illusory (mAyA)’, do not understand that
all these are false; he says just this – ‘you do not perceive it (World) as it
(really) is; something is perceived as something else’. It is so because of
fear, greed, fascination (mOha), anger, envy (IrshyA), irritation (jalan);
there are thousands of (such) screens (shrouds) (pardE) inside you; things get
distorted (vikRta) due to these screens; nothing is seen as it is (sIdhA); your
eyes are not clean and clear (sAf-sutharI); it is filled with a lot of smoke.
bhavO(a)yaM bhAvanAmAtrO na
kincit paramArthataH | - This world (samsAr) which you know, which is with
(around) (pAs) you, is just a notion (bhAvanA). You have assumed (recognised)
(believed) that someone as your wife, and someone as your son; someone as one’s
own (apnA), someone as foe (Satru) and someone else as friend (mitra); all
these are assumptions (recognitions) (beliefs) (mAnyatA). Who is your wife? For
twenty to twenty-five years, you lived unfamiliar with each other; then, one
day, some scholar (astrologer) (paNDit) matched your horoscopes (kuNDalI). This
astrologer could not match his own horoscope with that of his wife; just take a
look at their married life, as to what is going on. But, he is matching
thousands of horoscopes; and marriages are conducted on that basis, by
performing oblations (yajna) (havan) and taking seven rounds (cakkar) (around
the holy fire).
A gentleman came to me; he
said – ‘I have got into a great difficulty. Now, we are married; we have taken
seven rounds (around the holy fire); but, there is no compatibility. We both
are undergoing a great suffering’. I told him – ‘why don’t you take rounds in
the opposite direction? Just finish it. What is the issue of seven rounds? If
you had taken rounds in one direction, then take it in the other direction; if
you tied the knot, just untie it. What is the issue? Why are you getting
worried? Why both of you are spoiling your lives?’ They say – ‘no, how can it
happen?’ If you can become bound (bandh) by taking seven rounds, why it cannot
be undone? I do not understand. The web (jAl) of your life, consisting of love
(rAga), associations (sambandha), attachments (Asakti), hatred, is indeed
called the World (samsAr).
‘This World (samsAr) is just
an idea (thought) (imagination) (notion) (bhAvanA); in reality (paramArthataH),
this is nothing (non-existent). The nature (disposition) (inherent quality)
(svabhAva) of (sthita) notional (bhAva) and non-notional (real) (abhAva) things
(padArtha) does not cease to exist (abhAva).’ Just only one thing is true
(real) (sac) here – that is your state of witness, which is your nature
(svabhAva). There is something (kuch), and there are some ‘nothings’. You have
assumed ‘nothing’ (kuch nahin) to be something; you have assumed something to
be nothing. All these are okay, but, if there is one thing which is true
(satya) – in the absolutely real (pAramArthik) sense, in the utmost (extreme) (Atyantik)
sense, that which was true, is true, and will always be true – that is your
state of witness. Therefore, you search for that alone. There is no meaning, in
all other entanglements (uljhAv) – you will be only rushing (racing) for them,
but will reach nowhere; you will achieve nothing; your hands (fist) will remain
empty.
You might have observed,
somethings are indeed wonderful. Though, at birth, baby comes with closed
fists, but, at death, man goes with open fists. It seems, as if man comes,
bringing something with him, but returns, having squandered everything. At
least in children, it seems that there is some bliss (Anand), some thrill
(pulak), some delight (ras), but in elderly, it is all parched (sUkh). In fact,
it should be the other way – that he should return having learnt (known)
something. The World was a school – one could return, having learnt something,
becoming replete with consciousness (hOS). But, people return in a state of
oblivion (unconsciousness) (bEhOS).
na dUraM na ca sankOcAllabdhamEvAtmanaH padam
|
nirvikalpaM nirAyAsaM
nirvikAraM niranjanam || 18 : 5 || 181 ||
‘By very nature (svabhAva),
the Self (AtmA) is neither away nor near, nor it is covered (limited)
(paricchinna). It is absolute (nirvikalpa), effortless (nirAyAsa), immutable
(nirvikAra) and spotless (niranjana).’
Self (AtmA) is neither far
away nor near, because, it is inside – even far and near are alien (parAyI) to
it. In fact, even what you call ‘near’ is also far – a little far, yet, it is
far. Someone is seated five feet away from me, someone at ten feet, someone
else at fifteen feet, yet another at a thousand feet, someone at a thousand
miles, someone else at a million miles; yet, all are far only. What we call
near, even that is far only. Near is a method of measuring the distance. Even
being near, who is able to be near, really? Wise (knowers) (jnAnI) say – ‘even
this body is far’. It is very near, but, then, what difference does it make? Only
that consciousness (caitanya), that state of witness, that flame of wisdom, glowing
inside you, that, indeed is you. That is neither far nor near.
na dUraM na ca
sankOcAllabdhamEvAtmanaH padam | - That Self, that innate nature (svabhAva) of
Self, that paramAtmA who is hidden in Self – that is neither far away nor near,
neither exposed (obvious) (pragaTa) nor concealed (obscure) (apragaTa). nirvikalpaM
nirAyAsaM nirvikAraM niranjanam | - That is absolute (nirvikalpa) – if thoughts
go away (vanish) (khO), you may know it, right now; you can become absolute, by
knowing it right now. Effortless (nirAyAs) – no need for making any effort, no
need to strive, endeavour – It is already attained effortlessly; you have never
lost it. Therefore, just wake up, so that you may know, that the treasure
(khazAnA) has always been lying there.
Immutable (nirvikAra) – no modification
(change) (distortion) (deformity) (vikAra) ever touched it. No matter, how much
your Sadhus and Sanyasis, make you understand, that you are a sinner (pApi), do
not fall into error (bhUl). Even if someone tries to explain to you, that you
are pious (meritorious) (who earned merit) (puNyAtmA), do not fall into error. Neither
sin (pApa) nor merit (puNya) is there (in it); there is only absoluteness. All
that you did and not did, are just dream (sapnA) rubbish (bakvAs). The moment,
one comes to know That, all that is done and not done, are lost (vanish); they
become just delusion (bhrama). Spotless (blemish-less) (niranjana). Nothing can
colour (rang) it – it is untainted (alipta). No matter how many dungeons
(kAl-kOThari) you may pass through, no soot (kAlikh) can ever taint it. Even if
you happen to make a tour of hell (nark), not even it’s (hell’s) shadow (chAyA)
can be cast on it. You go about by carrying such a supreme wealth inside you,
which can never be snatched, which can never be modified (vikRta), which cannot
stolen by any thief. But you do not remember it. You are looking outside; you
do not remember it.
You might have seen – a
person is wearing his spectacles (caSmA), but searching for it; he is searching
the spectacles, which he is wearing! If you are in a hurry to catch a train, or
a bus, or on some urgent errand, you suddenly forget it. Someone has kept the
pencil in his ear, but searching for it, on the whole table. Some such error
has happened, that is all. It (the Truth) is lying inside, but, you are
searching here and there. After searching here and there, when you do not find,
your restlessness (bEcainI) increases; in that condition (of restlessness) more
errors happen. When it is not at all found, you rush here and there – travel
thousands of miles, go through many births – and if it is still not found, you
become frightened; in that fright, you lose consciousness (hOS).
Just sit down – this is the meaning
of meditation. Just sit down, do not run around, also do not search; sit down
peacefully. Maybe, that which is lying at the bottom (floor) (tal) becomes obvious
(pragaT). Probably, in a peaceful condition, your innate nature (svabhAva)
might come to your memory (smaraNa).
There is an ancient story;
you also might have heard it. I just want to make a little change to it. The
(original) story goes like this. Ten idiots (fools) (mUD) crossed a river,
which was in spate. After reaching the other end, they wanted to make sure,
that all of them have reached safely. They counted. Whoever counted, left himself
out. Therefore, everyone counted, by turn, but, only nine. As all of them made
the same mistake, they thought, that one person has been lost; they started
weeping, beating their chest, that one of their fellows has been lost. Some
scholar (paNDit), an intelligent person, was passing by. He asked them the
reason for their weeping. They said – ‘we were ten, before crossing the river;
but after coming this side, we find one missing’. He looked at them and
counted; there were ten. He thought that they must be fools. He asked one of
them to count. As usual, he counted all others – one to nine; then the wise,
placed his hand on the chest of the person counting, and said – ‘you fool, you
are the tenth’. Then, they came to their senses (hOS); they became very
pleased. They thanked the wise – ‘you have been so gracious (kRpA); we have got
our tenth person; we became desperate that we have lost one of us’.
This story is very important. But, in this
story, it is said that there were ten fools. I would say, that ten scholarly
(paNDit) persons went across the river – I shall make this much change in the
story, because, fools never bother about counting. The very meaning of fool is,
that they do not know counting. One who can count up to nine, cannot be a fool;
he would know complete counting. Therefore, they should have been ten scholars,
who crossed the river. They were very wise; they had Vedic knowledge; someone
was chaturvedi (knower of four Vedas), someone was trivedi (knower of three
Vedas), someone was dvivedi (knower of two Vedas); their heads (brains) were full
of counting. They were masters of doctrines (siddhAnta), opinions (vicAr) etc.
Being scholars, they were worried, that they should not get lost, in crossing
the river. Scholars never follow a straight path; they always go skewed
(tirchA). Even if they have to catch their ear, they would do it in a
roundabout way – from the other side. After crossing the river, they counted
themselves. And, naturally, as scholars always do, the one who counts, left
himself out. They (scholars) would advise others, but would leave themselves
out. They always dispense knowledge to others, but, they themselves remain
ignorant. They are bent upon changing the whole world, but, they themselves,
never change. As is usual with scholars, they counted nine only – the tenth one
was left out. They started weeping. Then, some straight-forward (sIdhA-sAdhA) person
was passing by. By ‘straight-forward person’, I mean, neither a scholar, nor a
fool. Fool does not know counting; but scholars get confused in counting. A
straight-forward and a simple-minded person was passing by. He was not such a
fool, who would not know counting, nor such a scholar, who would get confused
in counting. He was free of both extremes (ati); he was a wise person
(buddha-purusha), who was standing at the middle, away from extremes, in medium
length (majjima nikAya), in a state of equilibrium (santulit) – neither scholar
nor fool. Both of them (scholar and fool) are not balanced (asantulan). A fool
does not know anything, but a scholar knows, more than what is necessary; both
are diseases (bImArI). One is bent towards left, and the other (is bent)
towards right. Both of them will fall down. Only he, who is balanced, in the
centre of the rope, is correct. Such a straight-forward person came, and asked
them, as to why they are weeping; he also smiled at them, because they were
scholars. I shall do this much variation in the story. But the story is
important.
Your preceptor (guru) cannot
do anything more than placing his hand on your chest, and say – ‘you are the
tenth’. What else a preceptor can do? No one is lost. One whom you are
searching, that you are, indeed – tattvamasi SvEtakEtu! (O Svetaketu, That Thou
Art). (Translator’s note – majjim nikAya – middle length – a Buddhist
scripture. tattvamasi, SvEtakEtu – Mahavakya – Chandogya Upanishad.)
vyAmOhamAtraviratau
svarUpAdAnamAtrataH |
vItaSOkA virAjantE
nirAvaraNadRshTayaH || 18 : 6 || 182 ||
‘Just by cessation (nivRtta)
of delusion (fascination) (mOha), and on grasping (grahaNa) one’s nature (svarUpa),
a person whose vision (dRshTi) has been unveiled (nirAvRtta), remains splendid
(exist) (SObhAyamAna) having his sorrows dispelled (vItaSOka).’
...whose fascination with
dreams is lost - who having awakened (jAg) to the emotional (rAgAtmaka)
modifications (vRtti) arising in mind, given up (chOD) those thoughts (vicAr), who
sees things as they are (sIdhA-sIdhA)....
vyAmOhamAtraviratau - ...just
by cessation of delusion (fascination) – who, now, does not say – this is mine,
this is not mine – what is mine and what is yours?
vyAmOhamAtraviratau
svarUpAdAnamAtrataH | - and, who has grasped his nature..... understand the
meaning of the word ‘svarUpa’. One is not to attain one’s nature, it is
(already) there; but, you have forgotten it; the mistake (bhUl) is rectified
(sudhAr). You were adding two and two as five; now you are (correctly) adding
two and two as four. Two and two is always four. Even when you were adding it
as five, it remained four only. Even if you add it as fifty, it will still
remain only four. Whatever you might add, it makes no difference; even if you
do not add, two and two is always four only.
svarUpAdAnamAtrataH | ....who
has accepted (angIkAr) his innate nature (svarUpa) – who has accepted (angIkAr)
whatever exists, whose memory has been restored to that which exists...
vItaSOkA virAjantE
nirAvaraNadRshTayaH | - .....he goes beyond all sorrows (dukh), and becomes
seated (splendid) (virAjamAna) in a throne (simhAsan), where his sight (dRshTi)
has clarity (purity) (nirmal), where everything is clear (pure), immutable (changeless)
(nirvikAr). Only such a person with an immutable sight, becomes splendid. In
this country, we have glorified (sung glory of) only such a person – not that
of wealth, position, emperors, or empires. We believe only in one empire, that
which is inside, that which is natural, that which is spontaneous (svacchanda),
that which is the song of self (svayam). Only such a person is splendid (seated
gloriously).
vItaSOkA virAjantE
nirAvaraNadRshTayaH | - ....whose sight has been unveiled (nirAvaraNa) – on
whose eyes, there is no covering (pardA), no veil (AvaraNa), who is able to see
things as they are (sIdhA sIdhA). Only such a person, whose sight has become
unveiled (nirAvaraNa), is splendid (SObhAyamAna).
samastaM kalpanAmAtramAtmA
muktaH sanAtanaH |
iti vijnAya dhIrO hi
kimabhyasyati bAlavat || 18 : 7 || 183 ||
‘When one realises (jAn) that
the whole universe (jagat) is just an imagination (kalpanA), he also,
simultaneously (yugapat) learns, that the Self (AtmA) is free (mukta) and
eternal (sanAtana)’. Till the time the World (samsAr) is (perceived as) real
(satya), the Self seems to be bound (bandhan); as soon as the World is realised
as unreal (false) (mithyA), the Self is (becomes) free (mukta). The delusion
(bhrAnti) of (about) the World is indeed bondage (bandhan); bondage is not
real; you have assumed (believed) (mAnyatA) that there is bondage; that is why
it is so. If you give up this assumption (mAnyatA), it (bondage) drops off
(chUT). Having known (realised) thus, would any wise person (dhIr purusha)
behave childishly (bAlak)?
Children do practice. If one
is to learn a language, he has to practise it; but if one is to forget the
language, would it also require practice? If one is to earn something, he has
to practise; but if one is to lose (gamvAnA) something, would it also need
practice? A person gave fifty gold coins (mOhrE) to Ramakrishna (Paramahamsa)
as donation (dAna). Ramakrishna said – ‘I have accepted the donation. Now, do
one thing – throw these into Ganga, on my behalf’. That person was in great
trouble. If he (Ramakrishna) had refused, at least, he could have taken these
coins back, home. Now, problem has arisen; Ramakrishna accepted the donation,
but he is asking him to throw these into Ganga, on his behalf. As there was no
way out, he went to Ganga. But, as he did not return, even after a long time,
Ramakrishna asked his disciples – ‘find out, whether he went to Ganga or not.
Where is he? Why so much delay?’ Some disciple went to Ganga to find out. He
had gathered a crowd there; he was taking one coin at time, tosses it on the
steps, hears the sound, hears jingling (khankhan) noise, and then throws into
the water - all the time, counting. Therefore, it had taken a long time.
Ramakrishna hurried there, and said – ‘you fool, when you earn, you have to
count; but, when it is to be thrown, why to count? Why this jingling noise (of
coins)? Why are you worried, whether the coin is genuine or counterfeit? I
understand that you check it while you earn it; but why do the same, when you
have to lose it? Throw them all, in one go.’
We practise (strive) when we have
to earn; one has to strive (abhyAs) for enjoyment (bhOga), but not for
renunciation (giving up) (tyAga). Renunciation happens in a moment. Enjoyment
takes through many life times, but, renunciation happens in a moment; it does
not need time. In order to gain knowledge, one does not need practice; that is your
nature. One has to strive for that, which is not innate (natural). When the child
is born, it does not come with any language – neither German, nor Japanese, nor
Hindi, nor Marathi, nor Gujarati; it comes without any language; therefore,
language is not innate (natural). But, all children come with silence (maun),
whether the child is born in Japan or China or Germany or Maharashtra or
Gujarat – it makes no difference. All children come with silence. Therefore,
the day you want to enter into silence, would it be necessary to strive for it?
This Sutra is very wonderful.
It says this – there is no need to practise, that which is innate (natural) to
you. If you want to become silent – if you really want – it can happen this
very moment. Language is learnt, but silence is not learnt – it is innate (natural).
The gist of all the Sutras of Ashtavakra is this – that which is to be attained
by you, is already available. Just wake up, and become the master (mAlik) of it.
Just claim it, and become the master. paramAtmA is your naturally ordained
(self-evident) (svabhAva-siddha) right (adhikAr).
Hari OM Tatsat.
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