This Pravachan was delivered on 4 Feb 1977
Pravachan Audio link – Soundcloud –
https://on.soundcloud.com/xVrrR
https://oshoworld.com/maha-geeta-85/
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Pravachan Transcript link –
https://oshostsang.wordpress.com/2018/07/29/अष्%e2%80%8dटावक्र-महागीता-प्रव-85/
(Pravachan No 84 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 |
suptO(a)pi na sushuptau ca
svapnE(a)pi SayitO na ca |
jAgarE(a)pi na jAgarti
dhIrastRptaH padE padE || 18 : 94 || 270 ||
jnaH sacintO(a)pi niScintaH
sEndriyO(a)pi nirindriyaH |
subuddhirapi nirbuddhiH
sAhankArO(a)nahaMkRtiH || 18 : 95 || 271 ||
na sukhI na ca vA duHkhI na
viraktO na sangavAn |
na mumukshurna vA muktO na
kincinnna ca kincana || 18 : 96 || 272 ||
vikshEpE(a)pi na vikshiptaH
samAdhau na samAdhimAn |
jADyE(a)pi na jaDO dhanyaH
pANDityE(a)pi na paNDitaH || 18 : 97 || 273 ||
muktO yathAsthitisvasthaH
kRtakartavyanirvRtaH |
samaH sarvatra vaitRshNyAnna
smaratyakRtaM kRtam || 18 : 98 || 274 ||
na prIyatE vandyamAnO
nindyamAnO na kupyati |
naivOdvijati maraNE jIvanE
nAbhinandati || 18 : 99 || 275 ||
na dhAvati janAkIrNaM
nAraNyamupaSAntadhIH |
yathAtathA yatratatra sama
EvAvatishThatE || 18 : 100 || 276 ||
अष्टावक्र उवाच ।
सुप्तोऽपि न सुषुप्तौ
च स्वप्नेऽपि शयितो न च ।
जागरेऽपि न जागर्ति
धीरस्तृप्तः पदे पदे ।। 18 : 94
।। 270 ||
ज्ञः सचिन्तोऽपि
निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः ।
सुबुद्धिरपि निर्बुद्धिः
साहङ्कारोऽनहंकृतिः ।। 18 : 95
।। 271 ||
न सुखी न च वा दुःखी
न विरक्तो न सङ्गवान् ।
न मुमुक्षुर्न वा
मुक्तो न किञ्चिन्न्न च किञ्चन ।। 18 : 96
।। 272 ||
विक्षेपेऽपि न विक्षिप्तः
समाधौ न समाधिमान् ।
जाड्येऽपि न जडो
धन्यः पाण्डित्येऽपि न पण्डितः ।। 18 : 97
।। 273 ||
मुक्तो यथास्थितिस्वस्थः
कृतकर्तव्यनिर्वृतः ।
समः सर्वत्र वैतृष्ण्यान्न
स्मरत्यकृतं कृतम् ।। 18 : 98
।। 274 ||
न प्रीयते वन्द्यमानो
निन्द्यमानो न कुप्यति ।
नैवोद्विजति मरणे
जीवने नाभिनन्दति ।। 18 : 99
।। 275 ||
न धावति जनाकीर्णं
नारण्यमुपशान्तधीः ।
यथातथा यत्रतत्र
सम एवावतिष्ठते ।। 18 : 100
।। 276 ||
(In the book ‘Ashtavakra Samhita’ by Swami
Nityaswarupananda, these 7 Slokas are given as Chapter 18 (94 – 100); but, according to
the transcript of the Pravachan, all these are
given sequentially (270 – 276) without any chapters. Accordingly, both the
systems of numbering have been adopted here.)
Pravachan
This unprecedented conversation is reaching
final stages. These Sutras of Ashtavakra are his final Sutras. After this,
there are some Sutras of Janaka. The preceptor (guru) has conveyed all that
could be spoken. He (preceptor) has also pointed towards that direction, as
much as possible, in regard to things, to speak about which, there is no scope.
Today is the pinnacle (caram Sikhar) of the words of Ashtavakra – these are
final words. These are the final (ultimate) words of, not only Ashtavakra, but
also that of all the wise. Words do not reach beyond this; this is the limit of
words. Beyond this, there is, indeed, open space (AkASa), Infinity (ananta). In
fact, the real (aslI) (journey) begins beyond this point only; words can reach
only up to this point. One can ride on the carriage (ratha) of words (Sabda)
only up to this point.
Therefore, listen to these words attentively,
because, no loftier statements have ever been made. After this, there are a few
statements of Janaka, in the form of gratitude for all that the preceptor had
conveyed; they are brief reiteration of the words of preceptor, in order to
convey that he has understood – perceived - all that has been conveyed to him.
While the subsequent Sutras (of Janaka) are the conclusion – substance - of the
words of Ashtavakra, today’s Sutras (of Ashtavakra) are the ultimate peak –
Gauri Shankar (Himalayan peak).
First Sutra –
suptO(a)pi na sushuptau ca
svapnE(a)pi SayitO na ca |
jAgarE(a)pi na jAgarti
dhIrastRptaH padE padE || 18 : 94 || 270 ||
‘That wise person (dhIra
purusha), who is not asleep even while in deep sleep (sushupti), who is not
dreaming even while dreaming (svapna), who is not awake even while awake
(jAgrat), remains contented (tRpta) every moment (kshaNa).’
Before understanding this
(Sutra), it is necessary to understand the psychology (manO-vijnAna) of wise
persons (buddha-purusha). In the West, even till two hundred years back, the
limit (scope) (sImA) of psychological thinking, was only up to waking stage
(jAgRti). (Western) psychology used to study only those happenings, occurring
between the time one wakes up in the morning, and till he goes to sleep in the
night. No one ever considered that, even
during the night, when man is asleep, his mind continues to remain busy. Even
those (happenings during sleep) are part of psychology, because whether man
perceives with open eyes, or whether he dreams, closing his eyes, it is mental
activity.
Sigmund Freud brought a revolution
(krAnti) in the West. West considered it to be revolutionary, because, West was
not familiar with the knowledge of the East; otherwise, there is nothing special
in whatever Sigmund Freud said. The East has always been saying so. Sigmund
created revolution, when he said that real quest (research) (khOj) of human
mind is, during his dreams and sleep, because there is a great deception during
the period of waking. There is a huge possibility of falsity in whatever one
projects during waking hours. Often, one wears mask of falsity. Therefore, it
is not possible to know about the true nature of mind during waking hours;
waking stage involves deception. However, it can be surmised that, at least, he
may not be like the way he projects himself. Man smiles, shows friendship; but,
it is possible that, inside, he is sharpening the knife. The more he sharpens
the knife, the more he smiles, so that the knife’s edge is not visible to the
other person. That smile is a shield (AvaraNa); (it is possible that) he shows
friendship, because he intends to cut his throat. The more one shows
friendship, companionship (hamjOlIpan), greater is the intent. The facade is
very false.
Therefore, when Sigmund Freud
said that, in order to know the reality of a person, we should peek into his
dreams, because purity of mind is there; there is no deception. There might be very
few, who would be skilled enough in deceiving during dreams also. When one
becomes expert in deception, he might possibly be able to deceive even during
dreams; otherwise, it becomes difficult to deceive then (during dreams). Sigmund
Freud opened a new chapter by saying that, analysis of human mind is in his
dreams. When he said so, for the first time, people would not believe him. We
also do not attach too much importance to dreams. Suppose one commits murder
during dream, he does not worry about it, after waking. But, what difference
does it make, whether murder is committed during waking or dreaming? It is a
proof that he (dreamer) is having such a state of mind. If he commits murder
during dream, he could possibly do so during waking also; it could turn out to
be an act also. After all, only thoughts become actions (acts). What is an act
today, was a thought yesterday; what is a thought today, could become an act
tomorrow.
Therefore, before one changes
the structure (DhAncA) of his life, he should change the structure of his
dreams, because, it is dreams which make up one’s life. Dreams have a map, a
clue to your life. Suppose, in the dream, one runs away with neighbour’s wife; he
might not bother about it (dream) after waking, but, it is true that he did so
– he wanted to do so. During daytime, everyone behaves decently; we chant,
worship; we show ourselves and others, that such thoughts are wrong. But, if
one dreams so in the night, it is possible that he would, one day, actualise it
also; dreams form an impress.
In Philippines, there is a
small primitive tribe, where they give credence to dreams. The first thing they
do, after getting up in the morning, is to discuss about their dreams during
the previous night. Those who studied that tribe, were astonished that they
could not find a more civilised (decent) (sabhya) group anywhere else. The
whole secret of their civility was that, right from the childhood, when the
child becomes capable of speaking, the first thing they ask the child, is about
its dreams. Elders of the household analyse the dreams to understand the
meaning of the dreams. Slowly, they are able to guide the conduct of the child,
through the dreams the child has. A small child dreamt that it slapped a
neighbourhood child. We do not attach too much importance to such things. But,
this tribe would tell the child to seek pardon from child which was slapped.
They say – ‘if you dreamt of slapping the child, it becomes clear that you
wanted to slap. Therefore, go and seek pardon.’ Not only pardon, they ask the
child to give some present to the other child, as consolation. They give so
much importance to dreams even from childhood. On the other hand, we dismiss
the child’s dreams as inconsequential. In fact, there is not much difference
between truth (satya) and dream.
Keep this in mind that, for a
child, there is not much difference between dream and reality. In case of
saints (sant) also, there is not much difference between dream and reality.
That is why, saints called the Universe as an illusion (mAyA), a dream. Saints
call, what you call ‘reality’ (phenomenon) (yathArtha), as a dream. A child
believes dream to be true. There is very little difference between a child and
a saint. While a child believes dream to be true, a saint not only disbelieves
the dream, but believes the reality also to be a dream. There is a harmony
(tAlmEl) between both. That’s why Jesus rightly said – ‘only those, who are
simple like little children, can enter my Lord’s Kingdom’ (Matthew 18:3). That
is why Ashtavakra repeats again and again – ‘one who has become like a child,
is truly (supremely) wise (parama-jnAnI)’. They (wise) become like a child from
the other end; dream is indeed dream, but, what you call as extensive universe
(jagat) of reality (phenomenon) – material (vastu) universe, that also has
become like a dream.
In this small tribe, even
from childhood, it is taught that, if one commits mistake, even in dream, it
is, indeed, a mistake. Think of it - one who has slowly begun to awaken from
committing mistake, even in dream, how will he commit any mistake while awake? That
is why, it is the most civilised tribe on the Earth. In this tribe, till date,
not even a single murder, suicide, theft has been committed; none has ever become
insane, and the tribe never went for war. This is very unique. On the other
hand, almost our entire life is spent in these very activities – murder, theft,
suicide, insanity, war. No one has instructed them in non-violence, neither any
Buddha nor any Mahavir was ever born, nor anyone instructed them on Truth
(satya). But, the tribals are very righteous (dhArmik). By ‘righteous’, I do
not mean any scholarship or ritualism or temples; these things do not matter.
But, they have got hold an important alchemy (kImiyA) – a key (kunji) – of
transformation through dreams. When dreams change, when thoughts change, then,
our actions also change. They (the tribe) got hold of the most fundamental
aspect.
When Freud put across this
thought, in the West, people were surprised. All that psycho-analysis – psychology
– does, is to analyse the dream; in case of treatment of insanity, psychologist
analyses the dreams of the patient, and he is made aware of the reality; as the
person becomes aware of his dreams, his life gets transformed. This was
revolutionary for the West. But, the East has always been saying so.
This Sutra of Ashtavakra is
very unique. He says that there is such a depth where, not only dream, but even
deep sleep (sushupti) is understood. Deep sleep is deeper. First – waking –
daily activities; then, dream activities; then, at the bottom is deep sleep,
where even dreams are not there. Neither there (in deep sleep) is external
World, nor the internal World; one is totally bound within himself, like a
seed, wherein nothing crops up – no thoughts, no waves. There is still a deeper
state (stage) called ‘turiya’, wherein, one awakens in a lonely (Ekanta) state
of unprecedented inner peace (SAnti); this is called fourth state.
Western psychology is still
struggling with the (first) two; in fact, it was struggling only with the first
– waking. Because of the contribution (anudAn) of Freud, the second – dream –
has been added. Recently, during the past ten years, research on deep sleep
also has commenced. In America, ten laboratories are engaged in finding out,
what happens during deep sleep. But, they have no idea of the fourth state; on
the other hand, the entire Eastern psychology is standing on this fourth state.
West has to come for the fourth also. Initially, they (West) dismissed even the
dream state; then, there was no notion of deep sleep. Even Freud did not
consider deep sleep – he remained only up to dreams. Now, (Western) psychology
is engaged in (study of) deep sleep; thence for the fourth (state) – turiya.
The fourth state has not been given any name, because that is final; it is
beyond any name; whatever is beyond the three – waking, dream and deep sleep –
is the fourth. This Sutra has been understood, if we understand that fourth
(state).
Turiya means such a peace
(SAnta) like the deep sleep, and such total awareness (wakefulness) similar to
waking state. This is the union of opposites (virOdha). Such a wakefulness with
total awareness happens very rarely. When one is facing danger or risk to his
life, he feels the taste of total wakefulness. (Translator’s note – Here
Acharya gives three examples – one – when one is busy in his activities, and
someone comes to attack him with a knife; two – when one is climbing tall
mountain peaks filled with risk of life, at every moment; three – on a gambling
table, when one stakes his whole wealth. Acharya describes the situations
vividly; this has been condensed in order to avoid repetition.)
In two conditions (avasthA)
there remains no worry - when one has everything or nothing. It is the state of
paramAtma to have everything; it is the state of an ascetic (sanyAsi) to have
nothing. In both these conditions, there remains no worry (cintA); in both
conditions, there is perfection (absoluteness) (wholeness) (pUrNatA) – either
everything is there or nothing; then there is no worry. Both – paramAtmA and
ascetic – meet (unite) at a great inner opening (dvAr) – then perfection
(pUrNa) and Void (Sunya) unite.
There is attraction in
danger, because one gets the taste of wakefulness (thrill) (jAgaraNa). One
might call these three conditions (when life is in danger) as wakefulness; but
a wise would not concede these to be any wakefulness. Right now, we are
sleep-walking; we have become skilled in performing jobs in a state of sleep -
eyes are wide open, but there is no wakefulness; we are in the midst of thousands
of dreams (imaginations). These dreams (imaginations) are not one’s own, but
borrowed – someone has kindled your imagination. People are not aware that
thoughts which arise inside them, are not their own. Sometimes, sitting in the
company of someone, one might feel evil thoughts arising inside him. Sometimes,
sitting in the company of someone else, one might feel good thoughts. That is
why people want to have holy company (sat-sanga); this notion of holy company
has been felt centuries ago. If good thoughts arise in the company of someone,
that person is pious (sAdhu); if evil thoughts arise, then that person is evil
(impious) (asAdhu); if no thoughts arise in the company of someone – if one has
the glimpse of thoughtlessness – then, that person is a saint (sant),
parama-hamsa, a Buddha or a Jina.
How to recognise (identify)
(pahcAn) whether a person has attained Jainhood (jinatva) or Buddha-hood
(buddhatva)? There is only one method – stay by his side (for some time), and,
if you find, that all your incessant thoughts have suddenly stopped, that the
inner clamour has suddenly ceased, that you are filled with inner peace, that
you got drenched in a rain (of peace), that you have become cool and all the
inner dust has been blown away, then, you may understand that he has attained
Jainhood, Buddha-hood; there is no other method.
Every moment, the air which
we inhale, has been exhaled by someone else. We are inhaling and exhaling one
another’s breath. That air, which you had just exhaled, is being inhaled by
another; vice-versa is also true. Similarly, we are influenced by each other’s
thoughts. Every person is a broadcaster; every moment, we are catching the
subtle waves of thoughts of one another. When one ceases to catch others’
thoughts, then, he has reached the state of total absorption (samAdhi). The day
you become fortunate like that, then your void (SUnya) begins to enter (flow)
into other person. The meaning of a preceptor (guru) and a disciple is – one
from whom void (SUnya) flows is a preceptor; one who is ready to receive that
(flow of void), imploringly, with folded hands, is a disciple. Preceptor and
disciple are those, between whom give and take of void takes place.
Do not consider these
thousands of dreams (imaginations) going on inside you, to be your own. During
sleep, thousands of dreams of limitless (amita), imperceptible (avyakta)
feelings (moods) (bhAva) keep going on. These (thousands of) dreams are not
ours; all these are borrowed. Look at your own niggardliness – even dreams are
not yours! Wealth, position, even dreams do not belong to us; all these are
generated by others.
(Acharya has given five
experiments regarding broadcast of thoughts. One – putting some ice on the feet
of someone who is sleeping; that person begins to dream of walking on ice. Two
– applying a little heat on the feet of someone who is sleeping; that person
begins to dream of walking in desert. Three – putting a pillow on the chest of
the person who is sleeping; he begins to dream of some ghost sitting on his
chest. Four – putting both hands on the chest of someone who is sleeping; he
begins to shudder. Five – sit by the side on someone, who is dear to you, when
he is sleeping, and think very intensely that a sword is hanging over that
person. That person starts perceiving the sword in his dream. He has described
these experiments in detail. The same has been condensed in order to avoid
repetition.)
A lot of experiments have
been conducted on the subject. It is now possible to say, with scientific
proof, that, not only thoughts, but dreams also, enter into one another. Suppose
you are going on a road, behind someone; you concentrate your thoughts on his crown
(top of head), and think – ‘look back’; having done so for two to three
minutes, that person, seems to become disturbed; he looks back, to find out
what is happening. You can notice disturbance on his face. Right near the
crown, is the place where thoughts are received. Thoughts enter into one’s
head, through this region. (Translator’s note – Acharya has used the Hindi word
‘cEnthI’; the meaning of this word is not traceable in the web. However, from
the context, it seems that he is referring to the crown of the head – the hind
region.)
Poem of Acharya –
बचे हैं खंडहर अब
तो महज दो—चार
सपनों के
न सोचा इस तरह हमको
करेगा बेदखल कोई
जिंदगी के आखिर में
पाओगे कि कुछ भी नहीं बचा—असली
खंडहर भी नहीं बचते।
(Rough translation – Now,
there remains only ruins of a few dreams; never thought that somebody would
push me out like this. At the end of life, one finds that nothing is left – not
even ruins.)
But, no one evicts (bEdakhal)
you; you are so much involved in your dreams, that you get evicted by your own
hands. All that one has been desiring throughout his life, are nothing but a
maze of dreams – to become so and so, to get such and such, so that others
could consider you to be so and so; we are lost, immersed in these kinds of
dreams; no one knows, when you would fall into the grave (kabra).
Poem of Acharya –
श्यामल यमुना से
केशों में गंगा करती वास है
भोगी अंचल की छाया
में सिसक रहा संन्यास है
मेंहावर—मेहदी, काजल—कंघी
गर्व तुझे जिन पर बड़ा
मुट्ठी भर मिट्टी
ही केवल इन सबका इतिहास है
नटखट लटका नाग जिसे
तुम भाल बिठाए घूमती
अरी, एक
दिन तुझको ही डस लेगा भरे बाजार में
कोई मोती गूंथ सुहागिन
तू अपने गलहार में
मगर विदेशी रूप न
बंधनेवाला है श्रृंगार में
No matter, how much one might
dream, how many plans one might make, how many kites of imaginations one might
fly, how much one might strive, there is no beauty, no truth (reality) (satya)
in dreams. Waking stage is there, but even that is full of dreams only. No
doubt, dream stage is full of dreams. But, there is another stage – deep sleep
– about which one has faint idea (EhsAs), wherein one gets totally lost. Man
keeps swaying (DOl) here and there, between these three stages (conditions)
(avasthA). The Fourth is indeed his reality (asliyat). Man keeps wandering
among these three stages – waking to dream, dream to deep sleep, and thence
waking stage again. He is wandering in a triangle (trikONa). But, man’s reality
is The Fourth. Fourth means ‘witness’ (sAkshi) – seer of dream, and not dream
itself.
After sleep, one gets up in
the morning, and says that he saw dreams. Therefore, it is evident that the
dreamer is different; otherwise, how can one say that he dreamt? Who was that
person who dreamt? Someday, after getting up from sleep, one says that he had a
very deep sleep – ‘I never had such a sweet sleep; I am feeling very fresh.’
Obviously, there was someone who was watching him having such a deep sleep. Who
is that person who had that experience? You are indeed that person who has all
these experiences – you are the witness. If you become the enjoyer (bhOktA) - actor
(doer) (kartA), you get lost in dreams.
Be it waking stage (jAgaraNa) – dream seen with open eyes - or dream stage
– dream seen with closed eyes, as and when one becomes an enjoyer, a doer, he becomes
oblivious (smRta) – he not abiding in himself (established inside) (svastha), not
situated at the centre (kEndra).
Now understand the Sutra –
‘......one who is not asleep even during deep sleep....’ One who has reached
the Turiya – the fourth state, who has attained his true (real) (aslI) state
(avasthA), who has attained his innate nature (svabhAva), (such a person), is
not asleep even in deep sleep; he is asleep and also awake. Outwardly, he is
asleep, but inwardly, he is awake. Therefore, Krishna says ‘yA niSA sarva
bhUtAnAM tasyAM jAgarti saMyamI’ – that which is dark night for everyone –
wherein everyone is asleep, therein, man of self-control (saMyamI) remains
awake – he is awake even then. His waking is profound (seamless) (akhaNDa),
unbroken (avicchinna). A man of self-control never sleeps. Inside him, a lamp
is glowing – it keeps glowing even in the darkest of dark nights; his abode
(ghAr) never remains unillumined.
Your condition is also
similar – your lamp is also glowing, but you are oblivious of it. You yourself
are the lamp – similar to that of Krishna, Buddha, Ashtavakra; you are in no
way less – not even an iota. No one is (was) greater than you also; but you do
not look back; you are busy (engaged) (ulajh) outside. It is, as if, someone standing
at (open) window, is so lost in watching outside happenings, that he has
forgotten himself – the one who is watching. He does not have any remembrance
of himself, who is watching; he is aware of everything else, but himself.
Waking (state) (jAgRti) means
– being attentive towards objective universe - trees, mountains, moon, Sun,
people etc., but, not attentive towards oneself; his attention is towards
objects only. Dream (state) means, being attentive to words (sound), thoughts,
symbols (pratIk), images (bimba), imaginations (kalpanA) – not (attentive) upon
oneself. In (the state of) deep sleep, neither there are objects nor thoughts;
yet, one is not attentive towards himself. Turiya means – being attentive
towards oneself. One thing is common in all the three states of waking,
dreaming and deep sleep, that one is not attentive towards himself. In the
waking state, attention is towards objects; in the dream state, attention is
towards imaginations; in the deep sleep state, attention is nowhere – not even on
oneself – it is a state of inattentiveness (gair-dhyAn). In Turiya state,
attention is directed towards oneself. As soon as one directs his attention towards
oneself - Turiya state - he does not remain a doer, even while performing all
kinds of activities; even while seeing all the objects (dRSya), he remains a
seer (witness) (drashTA). He will not become oblivious (vismRti) of Self (AtmA)
even for a moment.
‘That wise person (dhIra
purusha), who is not asleep even during (deep) sleep (sushupti), who is not
dreaming even while dreaming (svapna), who is not awake even while awake
(jAgrat), remains contented (tRpta) every moment (kshaNa).’ Then, even while
sleeping, he is not asleep; while dreaming, he is not dreaming; while waking,
he is not awake; it is so, because, a new melody (svara) – Turiya, The Fourth –
has arisen inside him. Now, he is in that state at all times; no matter what
happens outside, he is in the Fourth state inside.
There is a unique anecdote
(mention) (ullEkh) in the life of (Saint) Kabir. The fame of Kabir was
spreading; it was bound to, because such a lotus blossoms rarely. The fragrance
of that rare lotus reached people. But, there was a problem, in that, the
existence (personality) (astitva) of Kabir was not based on tradition; in fact,
never before, it happened so with any wise (jnAnI). Tradition always pertains
to those who have passed away – not to those who are alive. It was not clear
whether Kabir was a Hindu or a Muslim. Are you sure, whether I am Hindu or
Muslim? One can never be sure. In fact, an individual is neither a Hindu nor a
Muslim. And, Kabir was working as a weaver. Therefore, Brahmins of Kashi became
very disturbed, because people started going towards Kabir; therefore, the
assembly of Brahmins was becoming sparse. They (Brahmins of Kashi) were
disturbed about a traditional weaver getting such prestige and recognition.
Their vested interests was at stake; they had to do something. Therefore, they
thought of a stratagem (tarkIb). Whenever Brahmins plan any such thing, they
have two options (methods) for creating a blot (dabbA) on the character of a
person – one is woman, and the other is money; either of these is applied. But,
money does not create as much difficulty as a woman. In this country, peoples’
minds are full of thoughts of sex and (or) its suppression; peoples’ minds are
not healthy; in fact, they are extremely sick. Therefore, they got hold of a
prostitute, by paying her money. A prostitute readily obliges for money. They
wanted that she should catch Kabir’s hand, in the market place, when he returns
home, after selling cloth. Accordingly, when Kabir was returning home, after
selling cloth, she got hold of his hand, and started weeping, by coiling around
him; she cried – ‘you cheat, where did you go, leaving me alone? I did not have
any money even for food and clothes; but, here, a cheat like you is worshipped!’
She was crying, beating her chest. A crowd gathered – the crowd had been
arranged by the Brahmins; they started abusing Kabir, and were preparing to
pelt stones at him.
But, Kabir got hold of her
hand; he said – ‘it is nice that you have come; why did you wait for so long? Let
us go home, I don’t care about this prestige etc.’ The woman was taken aback;
she did not expect this response from Kabir. She was worried, how to get out of
his clutches. But Kabir was taking her along, and she could not even refuse.
She was looking here and there, for help. But, the Brahmins and the crowd,
seeing the turn of events, started slipping away; they did not anticipate this.
Kabir took her home, and started pressing her feet. The woman said – ‘what are
you doing? Do not shame me more; pardon me, and let me go; by mistake, I got
involved in this affair.’ Kabir said – ‘no matter, for whatever reason you got
involved, it is obvious that you are in need of money; otherwise, why would
anyone do so, just for a petty sum? Just relax.’ Kabir prepared food for her
and started feeding her. The woman was totally confused; she thought – ‘I have
committed such a sin, which cannot be washed away, even by suicide; it will
keep pinching me, throughout my life. What have I done!’
But Brahmins would not sit
tight. When they saw Kabir taking her home, they approached the King of Kashi.
They said – ‘Lord, you also go to Kabir; but, he is a fraud (DhOngI); he has
brought home a prostitute.’ The King sent for Kabir. Kabir came to the Assembly
along with the woman. The woman was pleading to let her go; she was very
frightened, because Kabir has brought her to the King’s assembly. Kabir said to
her – ‘don’t worry; we are united after being separated through many lives.’ The
King saw Kabir bringing the prostitute along, holding her hand. King also
became worried, as to why Kabir is ruining his prestige. But Kabir was firm.
Before Kabir could say anything, the woman started shouting – ‘Lord, please pardon
me; please allow me to speak first. I am not able to understand what is
happening. I got into this trouble for the sake of money. The Brahmins got me
involved. Please let me go.’ The King asked Kabir – ‘what kind of insanity is
this?’ Kabir said – ‘Lord, I had no other option. But, it makes no difference
to me. I know that I am not the doer; I just wanted to enjoy this game also. A
seer remains a seer; he cannot become an enjoyer. I considered this to be a
test for me – whether I can remain firm in my Fourth condition. And, I remained
therein; I did not falter even an inch. This is a dream; I am not supposed to
be in this state (of dream).’
This is The Fourth state;
Ashtavakra, therefore says - suptO(a)pi na sushuptau - ...even while sleeping,
he (wise) is not asleep. A flame keeps burning; a lamp remains lit throughout –
day and night – uninterruptedly (akhaND). svapnE(a)pi SayitO na ca - ...even
while dreaming, he is aware of his being a seer (drashTA) – not dreamer. jAgarE(a)pi
na jAgarti - .. even while waking, he is not awake, because he is awakened to
his (that) grand form (mahA-rUpa); he has reached the state of great awakening
(mahA-jAgRti); he knows that this petty (kshudra) waking has nothing to do with
him. This deception (state of waking) is meant for blind – one who is not
awakened. An awakened is privy to that great sound (mahA Sabda); this
(ordinary) state of waking seems like a state of sleep to him (wise). (Translator’s
note – by ‘mahA Sabda’, Acharya seems to refer to that Anahata Nada (unstruck
sound) – the primal sound from which creation is stated to have emanated.)
dhIrastRptaH padE padE |
....he has such a state of mind (citta), awareness (caitanya), that he is
totally satiated (tRpti) at every step, every moment. This should be
understood. A wise person is satiated at every moment. Why so? Because, there
is no scope for dissatisfaction. Such dissatisfaction arises because of
identification (tAdAtmya) – when one becomes bound with the state of waking or
dream or sleep. Problem arises only when one remains bound (associated) with
anything. Wherever one is bound, a knot (gANTh) is tied, and consequently, pain
(pIDA), anguish (santApa), worry (cintA) and the entire hell follows. For a
wise, there is no knot; he remains untouched at all places. Therefore, Kabir
said –
खूब जतन कर ओढ़ी चदरिया
ज्यों की त्यों धरि
दीन्ही।
khUb jatan kar – these words
are very important; it means – I put it (sheet) (cadariyA) on very carefully - with
awareness, wakefulness (jAgRti), consciously (hOS); I did not make any mistake;
I was not sleepy; I did not doze off (jhapkI) while awake; I put on the sheet
of life (jIvan) so carefully, that there is no stain (dAg) at all; I put it on,
the way I got it, at birth - clean, blemishless. I am returning it (sheet), as
it is, at the time of death – clean, blemishless, like unused; I did not become
enjoyer (bhOktA), doer (kartA); therefore, there is no stain on the sheet. (I
made) only one effort – to remain a witness.
(Translator’s note – this is
part of Kabir Doha – jhini-jhini-bini-chadariya
. Acharya uses ‘kyArI’ in this passage. This means ‘layer’).
Poem of Acharya –
तुम मंद चलो!
ध्वनि के खतरों बिखरे
मग में
तुम मंद चलो!
सूझों का पहन कलेवर—सा
बिकलाई का कल जेवर—सा
घुल—घुल
आंखों के पानी में
फिर छलक—छलक
बन छंद चलो
पर मंद चलो!
A wise (jnAnI) moves about
slowly (dhImA), because he moves consciously (hOS pUrvak); he does not run
(rush); there is no hurry in his life, because he has nowhere to reach; he is
already there, where he has to reach - his destination. Therefore, he moves
about slowly (manda); there is a great courage (dhairya) in his life.
(You also) move about slowly;
do not rush, do not hurry; do not become a doer (kartA) – it is very dangerous
(khatrA). Danger is in being doer or enjoyer; security is only in being witness
(sAkshI). Wear the sheet (cover) (cAdar) of awareness (wakefulness) (jAgRti) on
all your four sides. Kindle the lamp (light) (rOSanI); maintain discrimination
(vivEka), wakefulness (hOS), consciousness (caitanya) on all your sides. Only
when you go slowly, verse (chand) would exude (chalak) in your life. Only when
you live strivingly (jatan), wakefully, by becoming witness, in The Fourth
state (turIya), there would be covering (sheet) of verse in your life.
Ashtavakra calls this verse (chand) as spontaneity (svacchandatA). Then, a song
would sprout (umag) in your life; a lute would play, effortlessly (anAyAs) – by
itself. That is why it is called Anahata Nada – unstruck sound, because, it
arises of its own; there is no need to play that sound; it sounds by itself.
But you are immersed in outside noise; therefore, the inner voice is not heard.
jnaH sacintO(a)pi niScintaH
sEndriyO(a)pi nirindriyaH |
subuddhirapi nirbuddhiH
sAhankArO(a)nahaMkRtiH || 18 : 95 || 271 ||
‘A wise (jnAnI), even while
thinking, remains bereft of thoughts (cintA-rahit); even while (seemingly)
being with sense organs (indriya), remains bereft of senses (organs of
perception); even while (seemingly) being with intellect, remains bereft of
intellect (buddhi); even while (seemingly) being with ego, remains bereft of
ego (ahaMkAr).’
Someone asked Shivpuri Baba –
a unique saint of Nepal – ‘do you ever become distressed (dukhI)?’ He replied –
‘there is distress’. That person asked – ‘I am not asking whether distress is
there or not, but, whether you become distressed.’ He responded – ‘there is
distress, but I am not distressed.’ The difference needs to be understood.
There is distress (grief), but what difference does it make? If a thorn pricks
the foot, there will be pain. But, a fool (buddhu) would get drowned in that
pain, because he gets himself identified (tAdAtmya) with it; he starts shouting.
A wise also has pain, but he would stand outside the pain – as a witness of
pain. Even a wise would remove the thorn - the thorn which is outside. If your
house is on fire, you feel that you yourself are on fire, because you have
great attachment with the house. If the house of a wise is on fire, the fire
would be in the house only. When you would die, you would feel that you are
dying. But, when a wise dies – obviously, even a wise would die – at that
moment (of death) also, he would know that the body is being left behind; he
knows that he never was the body. This much difference – internal difference –
is there.
‘A wise (jnAnI), even while
thinking, remains bereft of thoughts (cintA-rahit)....’ In case there is any
need for thinking, he does so (thinks), but, even then, at some deeper level,
he stands outside the thoughts. If you ask him to solve a riddle (question)
(savAl), he would, obviously, try to solve it, but he would not get drowned in
that; he would not stray away, he would not lose memory. If some wise is lost
in the jungle, he would, obviously, search for a way out; he would worry
(think), whether to go left or right; he would look for a way out. But, even
then, he would remain assured (of himself). Worry (thought) will keep going,
but he would not get disturbed (DAMvADOl) inside; there will be no trembling.
‘....even while (seemingly)
being with sense organs (indriya), he (wise) remains bereft of sense organs
(organs of perception).....’ Even a wise has sense organs (indriya) – he has
eyes. But, he knows that eyes do not see – seer (perceiver) is different. He
has ears, but, ears do not hear (perceive). Hearer (perceiver) is someone else.
Ears etc. are but windows only, (presiding) over which, there is a perceiver.
All the organs of perception are windows only. These organs are fine, just as
windows only. But, when the master gets lost in the sense organs, then the
organs, which are expected to be just windows, become a wall; these (sense
organs) which should remain as slave, get seated on the throne; then people
commit mistakes (go wrong). Eyes, ears etc. are expected to be in their own
respective places; neither eyes are master, nor ears; the master is seated
inside, at a very deep level, where the sense organs cannot reach. You cannot
see that place, where the master is seated; sense organs see (perceive)
outside, and the master remains inside.
‘.....even while (seemingly) being with
intellect, he (wise) remains bereft of intellect (buddhi).....’ A wise is not
an idiot (buddhu) or a fool (mUDh). He uses intellect (buddhi), as he uses
legs, when necessary. He uses argumentation (tarka), when needed; a wise can
take part in disputation (argumentation); in fact, only a wise can undertake
disputation (vivAda). Intellect is just an instrument (upakaraNa); he uses
intellect like a master using a gaming device, a toy (khilaunA). Intellect is
like a computer. But he (wise) does not get identified (tAdAtmya) with it.
‘...even while (seemingly) being with ego, he
remains without ego (ahaMkAr) – egoless (nirahaMkArI).’ Even a wise uses the
word ‘I’ (main); maybe, he uses it (the word ‘I’) more emphatically than an
ignorant. An ignorant uses the word, fearingly, hesitatingly, shakingly.
Krishna says – ‘...abandoning all duties (dharma), take refuge in Me alone.’
(sarva dharmAn parityajya mAmAkam SaraNaM vraja). He exhorts Arjuna to leave
off all these nonsenses (bakvAs) – duties etc. – and seek His refuge. Such a
thing can be said only by a wise – mAmEkaM SaraNaM vraja – take refuge in Me alone.
You think that wise people are very humble. Just listen to wise. Al Hillaj
Mansur said – ‘I am God (khudA)’ (an al Haq). But, he was crucified. At the
time of crucifixion, someone said to him – ‘at least now, leave off this
madness.’ Mansur laughed; he said – ‘had I been speaking, probably, I would have
agreed; but it was He who spoke; what can I do? These words – an al Haq – were
spoken by Him; these are not my words. I have surrendered to him; I speak
whatever He speaks.’
There is a unique Zen story. A Zen Fakir, called
Pai Chan, was passing through a jungle. A fox came in his way; it said – ‘hold
on, Sir’. Fakir was astonished to see a fox talk. The fox said – ‘some five
hundred years ago, I was a religious priest (purOhit); I was head priest
(pUjArI) in a temple. Someone asked me a question, whether operation (rule) (law)
of cause and effect (kArya-kAraNa) apply to a person who has attained
Buddhahood (buddhatva). I said – ‘no’. Because
of that, I am suffering this consequence, as a fox, for the past five hundred
years. I had a downfall (patan); therefore, I have been punished like this.
Until I search out the correct answer, I cannot get release from this
animalhood (paSu-bhAva). You are very wise. Please tell me the correct answer.’
Pai Chan said – ‘ask the question again.’ The priest-fox said – ‘does one, who
has attained Buddhahood, gets beyond the operation (law) of cause – effect?’
Pai Chan replied – ‘he does not become impediment (avarOdha) in the operation
(rule) (law) of cause and effect.’
This unique statement needs to be understood – ‘he
does not become impediment in the operation of cause and effect. Whatever
happens, he lets it happen; he does not create any obstacle; neither he
co-operates (sahayOg); he just lets it happen’. As per the story, the fox
became blessed – a ray of effulgence descended – and it became a man again. Do
not go by the facts (tathya) of this Buddhist story. It is not a question of man
and fox; it is about animalism (animalhood) and humanism (manhood) (paSu-bhAva –
manushya bhAva). One who lives in error, he lives in animalism (animalhood); if
one lives with understanding (samajh), (it means) human-trait has arisen in
him. God knows, through how many lives, you are living as a fox; now, you have
not been released from animalhood.
Similar incidents – which prompted Pai Chan to
make statement about the operation of cause and effect – have happened in the
lives of Jesus and Mansur also. That is why when I spoke of Mansur, I
remembered the story of Pai Chan. When people tried to persuade Mansur not to
make such statements (an al Haq – I am God), he would say – ‘what can I do?
When He speaks, I let Him speak. I cannot stop it. Who am I to stop Him?’
Mansur was shunted out of many temples, mosques, teaching institutions
(guru-graha) and seminaries (gurukul), because, wherever he goes, he would
utter ‘an al Haq’ (I am God), whenever he was in a state of euphoria (masti).
Whenever he would make that utterance, he was in high spirits, filled with
excitement and thrill. People thought he was too dangerous to keep company.
Wherever he went, he caused problem, because in Muslim countries, such a
declaration – I am God – was not acceptable. Many preceptors loved Mansur; they
would persuade him not to make such statements. But he would say – ‘that means,
you do not know (the truth); when you know the truth, how to stop it?’ This is
what Jesus said at the time of crucifixion – ‘O Lord! May Thou wish be
fulfilled.’
Wise people (buddha-purusha) do not hinder the
operation of (law) of cause and effect they do not impede; whatever happens,
they let it happen. Therefore, if and when a wise person is required to display
his egotism (ahaMkAr), they do so; similarly, whenever humility is warranted,
they do so. But, whatever happens, whenever happens, a wise always remains
outside the happening – be it sleep, worry (thought), reasoning and even
egotism. A wise does not take part in any action (activity) (kRtya). Remember
this. Therefore, do not weigh a wise on the basis of his actions, because a
wise does not take part in any action. If you see his action, you would not be
able to see him. A wise is beyond actions; actions do not have any value for
him. You may even find a sword in the hand of a wise.
Jains come to me and say – ‘you take the name of
(Prophet) Mohammed along with Mahavir. But, Mohammed is seen with a sword.’ One of my books was presented, by someone, to
Kanchi Swami. After going through, he said – ‘the name of Muslim Farid is
mentioned therein. This should be deleted. Otherwise, it is alright. How can
there be name of a Muslim – a non-vegetarian – here?’ Jains ask me not take the
name of Mohammed along with Mahavir, as he is wielding a sword. If you start
looking at actions, you would not be able recognise a wise. Look at the heart
of Mohammed; you would find it as much merciful (compassionate) (karuNA) as that
of Mahavir. In fact, he (Mohammed) wielded sword only because of mercy
(compassion); times, situations, people were all different then; accordingly
his expressions (abhivyakti) were different; but, inwardly, the Truth is one
only. As you find Mahavir to be beyond (above) actions, similar is the case
with Mohammed also. A wise lives by knowledge, not by actions; therefore, do
not go by his actions. Otherwise, you will get into great difficulties with
wise. Mahavir threw away his clothes (garments). Ask a Muslim about it; he
would say that it is uncivilised (aSishTatA). In fact, Krishna, got into actual
battle field; He was (almost) conducting such a great war. Therefore, do not
seek out for actions, because actions do not have any value; a wise is above
actions. In fact, a wise is one who has realised that he is not the doer
(kartA). (Translator’s note – In the audio, Acharya seems to mention ‘Kanji
Swami’. In my opinion, this might refer to the then Kanchi Sankaracharya –
Chandrasekharendra Saraswati – who was – and is still – very famous in the
spiritual World.)
na sukhI na ca vA duHkhI na
viraktO na sangavAn |
na mumukshurna vA muktO na
kincinnna ca kincana || 18 : 96 || 272 ||
‘A wise (jnAnI) is neither
happy nor sad; he is neither disinterested (virakta) nor attached (sangavAn);
he is neither an aspirant for liberation (mumukshu) nor liberated (mukta); he is
neither this (kincit) nor not-this; he is neither this nor that.’
...he is neither this nor
not-this. It is not possible to say he is like this or not like this. These are
divisions pertaining to actions. A wise (jnAnI) is neither happy nor sad,
because happiness and sadness happen by being enjoyer (bhOktA). If one
associates himself, interestedly, with any experience, then, it is happiness;
if not associated or if such association is forced, then it is sadness; in both
conditions, there is association. A wise has dissociated (detached) (snapped)
himself (from any such association). (For him) whatever happens, happens; if it
does not happen, so be it.
.....he is neither
disinterested (virakta) nor attached (sangavAn). A wise is neither with anyone
(anything) nor he is separate (alag). A wise is alone (akElA) even in the midst
of a crowd. Even in his loneliness, the entire Existence (astitva) is contained
(samAyA) in him.
....he is neither an aspirant
for liberation (mumukshu) nor liberated (mukta). Neither he is in quest (khOj) nor
his quest is over, because, after realisation, one comes to know that, what was
attained, was, indeed, never lost. Therefore, it is futile to say that his
quest is over. It cannot be said of a wise that he is in quest or his quest is
over. All that can be said about a wise is, that he is, whatever he always was.
He never forgot nor has become aware now, to say – ‘I have seen’; it was never
lost (sight of).
....he is neither this nor
that. It is not possible to bring a wise under any (kind of) definition
(paribhAshA).
vikshEpE(a)pi na vikshiptaH
samAdhau na samAdhimAn |
jADyE(a)pi na jaDO dhanyaH
pANDityE(a)pi na paNDitaH || 18 : 97 || 273 ||
‘The Blessed one (dhanya purusha) is not
distracted, even in (the midst of) distractions (vikshipta); he is not the one
who meditates (totally absorbed) (samAdhimAn) even in total absorption
(samAdhi); he is not inert (dull) (jaDa) even in dullness (jADya); he is not a
scholar (learned) (paNDita) even with scholarship (pANDitya).’
Therefore, if ever a wise seems like a scholar
(paNDit), do not think he is a scholar, because, a wise is never a scholar. He
makes use of scholarship (pANDitya), but is never a scholar. Similarly, if ever
a wise seems dull-witted like Jada Bharata, do not consider him to be so; even
if inertness (dullness) happens, it might be so; but, a wise stands beyond that
(dullness). One should remember the basics of this Sutra – a wise is beyond
(above) every condition (situation). (Translator’s note – the story of Jada
Bharata is found in Vishnu Purana and in some Jain scriptures. He assumed
dull-witted nature deliberately, considering that all the grief arise from
attachments.)
In English, there is a nice word for ‘samAdhi’ –
‘ecstasy’. It (ecstasy) means, one who is standing outside; who is never in
(involved in) anything. You will always find him beyond (outside) everything;
nothing ever binds him; no limit (sImA) is set for him; no definition
(paribhAshA) ever applies to him. Whoever coined this word, must have done so
after a lot of deliberation. This word is much more beautiful than ‘samAdhi’.
muktO yathAsthitisvasthaH kRtakartavyanirvRtaH
|
samaH sarvatra vaitRshNyAnna
smaratyakRtaM kRtam || 18 : 98 || 274 ||
‘A liberated person (mukta
purusha) abides in himself (svastha) in all conditions (sthiti); he remains
ever contented (santOshavAn) and equanimeous (samAna) in regard to all actions
done and worth doing; being desireless (tRshNA-abhAva), he does not remember
(worry) (smaraNa) about any left out action.’
muktO yathAsthiti svasthaH - He
(a liberated person) remains cheerful (prasanna), whatever his condition
(situation) is, howsoever it is; he does not wish even an iota of change. He is
not worried, howsoever he is. If and when a thought (worry) for something
otherwise (else) arises, it means desire – thirst - has arisen; then one goes
astray. yathAsthiti svasthaH – He remains abiding in himself (svastha) whatever
the condition (situation) is – plenty or poverty, palace or hut, happiness or misery,
regard or disregard.
There is a Buddhist story. A
Buddhist mendicant (bhikshu) used to go to Vaishali – the capital town (Ancient
city of Bihar) for alms. One day, he went to the house of an elite (abhijAtya)
family – a cultured family. When he knocked at the door, a beautiful woman –
well ornamented – opened the door. That family was anti-Buddha. Therefore, that
woman became annoyed; she said – ‘do not ever come here.’ The mendicant said –
‘does it mean that I go empty handed?’ That woman got angry; she threw the
basket of household waste on the mendicant; the alms bowl was filled with the
waste. According to the commandment (AjnA), when the alms bowl is filled, the
mendicant is required to bow down, thankfully, to that person. Therefore, the
mendicant thanked the lady and left the place. A passerby was watching this. He
asked the mendicant – ‘what kind of madness is this? Why did you bow down and
thanked her? The mendicant said – ‘she did give at least something; even if it
is trash, she made, at least, this much effort of lifting the basket and
putting (throwing) into the bowl. She understands alms giving. That is why I
thanked her for this much grace (kRpA).’
yathAsthiti svasthaH – He
remains cheerful, whatever his condition is. There can be no disquiet (aSAnti)
in his life. He does not have any thought (memory) (worry) about what he did or
not did, what happened or not happened. He does not have any plans about what
should happen or what should be done. He has no past or future. Such a person
lives in the present (vartamAn) – in a state of ‘thus-ness’ (tathAtA) (a
Buddhist terminology); the present moment is enough – more than enough – for
him.
na prIyatE vandyamAnO
nindyamAnO na kupyati |
naivOdvijati maraNE jIvanE
nAbhinandati || 18 : 99 || 275 ||
‘A liberated person (mukta purusha) is neither
pleased (prasanna) by praise (stuti) nor angered (kruddha) by abuse (nindita); he
neither fears (udvigna) death nor gladdened (harsha) by life (jIvan).’
He (liberated person) is neither against death
nor yearns for life. He watches everything standing outside – outside life,
while alive, and outside death at death. When praised or abused, he just
listens; both make no difference to him. Neither abuse drowns him, nor praise
bloats him up. He is rid of fear; he has learnt the secret of standing outside.
Remember, happiness (gladness) (joy) (harsha) is also a kind of dread
(udvignatA), a fever (jvara) similar to grief (vishAda). Extreme joy - a sudden
joy - also brings grief, like heart attack. American psychologists say that a
person who does not get heart attack by the age of forty, is a kind of failure
(in life). A successful person gets heart attack around (by) the age of forty
or forty-five. A successful is bound to get heart attack due to extreme joy
(praphulla). Stomach ulcer also is a symptom of a successful person. You might
not find a sad person (dukhI) as much troubled (parESAn) as a joyous person
(sukhI). When Americans – Westerners - come to India, they are surprised to find
people, having no possessions, happily sitting outside their huts. They wonder
seeing their contented faces even in the midst of extreme poverty. You might
have read in the ancient legends (purANa), how the throne of Indra shakes when
sages and ascetics undertake severe penance. But, the throne of Yama – who sits
on a buffalo - never shakes. (Translator’s note – Acharya gives a very detailed
explanation about successful persons affected by heart attack and stomach
ulcer. The same has been given in brief, in order to avoid repetition.)
Grief does not cause as much trouble as joy
(happiness). Therefore, every religious practitioner (sAdhak) has chosen grief;
they have left out joy. Penance (tapas) means only this – one cannot become
contented through joy, because it (joy) brings only grief. It (penance) means
that one can attain something (worth) through grief only and not through joy.
Joy is just barren. But supreme happiness (parama sukh) is that where joy does
not bring joy, and grief does not bring grief; nothing shakes that person; he
remains abiding in himself.
na dhAvati janAkIrNaM
nAraNyamupaSAntadhIH |
yathAtathA yatratatra sama
EvAvatishThatE || 18 : 100 || 276 ||
‘A calm minded person (SAnta-dhIH)
neither seeks crowded place – town (nagar) - nor the (lonely) forest. He
remains firm (sthit), with equanimity (sama-bhAva), in all places.’
na dhAvati janAkIrNAM – A
person who has attained knowledge (jnAna), who has become witness (sAkshI), who
has tasted the Turiya, does not go towards crowd; there is no taste in crowd.
Remember – one finds relish in another, till he finds relish in himself. We
drown ourselves in others, only because we have not learnt to get drowned
with(in) ourselves; we do not get any taste sitting alone. A person sitting
alone says – ‘I feel bored (Ub); let me go somewhere and meet someone’. Even
that person whom you are going to meet, feels bored, alone. He is also eager to
meet someone. Now two bored persons meet, and they think that they will be
happy. But, how can it happen? If two bored persons meet, their boredom would
get multiplied. This happens because people do not know how to enjoy loneliness
(EkAnt); they do not know their own (inner) taste; they are unaware of their
own rhyme (chand); no melody arises from their inner lute (vINA). On the other
hand, outside, everything seems void – like a desert. That is why they want to
go elsewhere – where they may find some relish - a flow of relish, so that they
can derive a little pleasure. That is why people create clubs, societies, dance
halls, cinema, radio, newspaper etc. Somehow or other, they want to forget
themselves; they want to drown themselves in something – someone. People find
loneliness to be very distressing.
Remember – a person who is
not happy wherever he is, howsoever he is, cannot become happy anywhere else. A
person who is happy wherever he is, howsoever he is, would be happy anywhere.
This does not mean that a wise (jnAni) runs away from the crowd. That is why
Ashtavakra says – ‘a calm minded person (SAnta-dhIH) neither seeks crowded place
– town (nagar) - nor the (lonely) forest.’ Some people find it troublesome to
remain in the midst of crowd. That is why they want to go to jungle; they say
that they prefer loneliness (EkAnt). To feel the presence of someone, to be
disquieting, is also a bondage. Earlier, they were finding pleasure in
another’s company; now they want to run away from that company, because they
are not happy in that company. But, under all circumstances, they are not
focussing attention on (towards) themselves. Earlier, they were running towards
someone; now, they are running away from them. Do not run towards woman; nor
run away from woman. Neither run towards wealth, nor away from wealth. Neither
run towards man, nor run away from man. Do not run at all; wherever you, howsoever
you are, Paramatma is available (present) there itself, in His entirety. Where
can we go, by running? Do you think that Paramatma is more available somewhere
else? Is He (Paramatma) available less in Pune and more in Prayag? It is
insanity.
If you want to see the entire
insane people of Hindustan in one place, then go to Kumbha (Mela). About half
(fifty percent) of all the insane are available there. People want to go on
pilgrimage (tIrtha). The meaning of ‘tIrtha’ is – one who has found relish (ras)
in himself, wherever he is, howsoever he is. Such a person becomes Theertha
(tIrtha) himself. Theertha is not in locations (places) (sthAna); it is in the
Self (Atma) of individual. Theertha is an internal (Antarik) incidence
(ghaTanA). A person who has become Theertha is a Theerthankara (tIrthankara) (A
Jain terminology indicative of one who has attained Nirvana).
‘....He remains firm (sthit), with equanimity
(sama-bhAva), in all places and in all situations.’
Poem (seems to be a poem of Asgar Gondvi)
रिंद जो जर्फ उठा
लें वही कूजा बन जाए
जिस जगह बैठ के पी
लें वहीं मयखाना बने
Boozer is indeed he, who, wherever he lifts the
cup, booze is ready there. By his very touch, liquor is made. Wherever he sits down to drink, that becomes
the pub.
If one derives relish wherever he is, howsoever
he is, that indeed is attainment of liberation (mukti) (mOksha). Leave off
something (everything) else (anyathA); leave off the race to become someone
else. Leave off this delusion that heaven is somewhere else. Because of this
delusion, things are not visible to you, as you are looking somewhere else;
your eyes are busy – in the stars and moon, whereas Paramatma is very close; it
is indeed Paramatma who is sitting wherever you are; He is present wherever you
are; there is not even an inch of distance between you and Paramatma.
Therefore, no journey needs to be undertaken; becoming free from all (kinds of)
journeys is called pilgrimage (tIrtha yAtrA).
It is
said that Fakir Bayazid (Bastami) (Iran-8th century) was banished
from his religion, because he talked like (as) an infidel (kuFr). He was
sitting under a tree. He said to the people proceeding on Haj Pilgrimage – ‘Oh,
mad! Where are you going? Haj is present here (sitting).’ Some of the pilgrims
stopped. They felt that, what he said, was true; they had never seen before,
such a beauty (saundarya), such a graciousness (prasAda), such a sweetness
(mAdhurya); they stood astounded. Bayazid said – ‘why are you standing? Go
round (circumambulate) (parikramA).’ They went round him; kissed his hands, as the
stone at Kaaba is kissed. He said – ‘now, go back home. If ever you want to go
on Haj, there is no need to come even to me; go round yourself. This is the
lesson which I taught you (today). Do not stubbornly hold on to this lesson;
otherwise, if I die, you would be going round this tree.’ People create
problems like that; they are circumambulating the stone of Kaaba till date.
People go round (places of worship); they go to Kashi, Girnar, Jerusalem. One
need not go anywhere. People are deluded that happiness is found somewhere
else; (they think that) happiness rains everywhere, except on themselves, as if
the Lord has made some special arrangement, so that it should rain (happiness) everywhere,
but not on you. Do you know about people who live in Jerusalem, in Kashi? Did
they get anything? It is raining (happiness) there also. If your eyes are not
open, it is not raining anywhere; if your eyes are open, it is raining
everywhere.
रिंद जो जर्फ उठा
लें वही कूजा बन जाए
जिस जगह बैठ के पी
लें वहीं मयखाना बने
Become such a drunkard (piyakkad); stop
searching for wine shops; let the place where you are, become the wine shop; become
such that, even if you drink ordinary water, it becomes nectar. That art of
becoming so, is called the art of being witness (sAkshI).
This much for today.
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