I am taintless. I have no stain at all! Just like the body takes food, assimilates it and in the process the body has no stain, my mind thinks, my intelligence reasons, my ego asserts. In all these processes, I don’t get anything like a stain, a dent or a color. The eyes are seeing different colors, blazing fire it sees, snow-capped mountains it sees, but do the eyes become either white or fiery orange? In the same manner, the mind thinks. The thoughts may have their effects and outcome but all of them are produced by virtue of the ability of the mind. As the eyes are not affected by the objects it sees, in the same manner, the mind is the least contaminated, affected by whatever it thinks.
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Harih Om Tat Sat. Jai Guru. Jai Guru.
You know that we are having an Ātma Tattva Sameeksha in Trichur. This is the third year.
Unlike many other texts, Ashtvakra Samhita is very, very specific, pointed and concentric. The only subject it discusses, speaks about and exposes is the Self. Almost in every shloka, the reference is to the Self and descriptions and explanations are only about the Self. Very little difference in words sometimes will be there between two verses.
Because it is the Self, I always have a reservation as to whether the listeners are able to take what is said. But when I take this text and start explaining, I cannot but be exclusive, subtle, sometimes even transcendental. I try to make it interesting by taking some divergent text, bringing this, bringing that. An enlightened audience in Kerala always have an affinity for our ancient texts, Sanskrit verses etc. They would always like to hear quotations from parallel texts and relating matters to one thing or the other.
So yesterday I was explaining.
Astavakra, as a first installment, spoke, in the dialogue, twenty verses in the first chapter. Actually it was not chapter by chapter. The conversation took place just like we will converse between ourselves, but when it was put in a text form, they were chapterized, put in a sequence. But so far as the original conversation or dialogue was concerned, it was not anything like a chapter one, two, three and the like.
So, after Ashtavakra spoke to him that, “My dear Janaka, you are not the body. You are the Soul. You are not the world but you are a perceiver and witness of the world. Everything that is around you is only an object. You are the subject. Around you everything is inert including your body. But you are the sentient spirit. If you can realize this, catch this point, you become liberated this very moment.” This was the type of exposition he gave.
Janaka was very studious, faithful and wholesome in receiving and absorbing, in receiving and absorbing whatever was said. And in the second chapter, it was Janaka relating his own direct, instant, intuitive experiences. Just see what he says….
aho nirañjanaḥ śānto bodho'haṁ prakṛteḥ paraḥ.
Aho nirañjanaḥ śānto – Oh! What a wonder is this! Ah! I am taintless. I have no stain at all! Just like the body takes food, assimilates it and in the process the body has no stain, my mind thinks, my intelligence reasons, my ego asserts. In all these processes, I don’t get anything like a stain, a dent or a color. The eyes are seeing different colors, blazing fire it sees, snow-capped mountains it sees, but do the eyes become either white or fiery orange? In the same manner, the mind thinks, the thoughts may have their effects and outcome but all of them are produced by virtue of the ability of the mind. As the eyes are not affected by the objects it sees, in the same manner, the mind is the least contaminated, affected by whatever it thinks. I am nirañjanaḥ.
Once I realize this, I am śānta, peaceful. No agitation on any account whatsoever. What is there to be agitated about? It is after all an interaction with the world, the variety of the world. None of this variety is able to access my mind and cause its effect on the mind. It is the mind that produces the imprints of objects and the mind overwhelms everything. It is never overpowered by anything.
Bodho'haṁ.. bodho'haṁ... bodho'haṁ… I am consciousness. I am sentience. I am awareness. Everything in this world including my body is matter or energy. Both of them are inert, insentient. The insentient things do not have any creativity. When the insentient things are compared and contrasted with consciousness, consciousness is superior and the inert entities are far inferior. I am bodhaḥ prakṛteḥ paraḥ.
Can you reflect upon this phrase - prakṛteḥ paraḥ? I am superior to, I transcend prakṛtih. It is ‘I’, it is I’ who witnesses the prakṛtih, observes the prakṛtih and makes it the variety that I clamp on it, I ascribe to it. I see an elephant and then I say it is an elephant. The elephant never says I am one. I see the horse and I say it is a horse. I see the earth and I say it is the earth. I see God and I say it is God. When I see, the things I see do not see me. And I pronounce, I pronounce their character, their worth, their importance. Their, their, what, what! Then, am I not superior to them? Am I not superior to them?
Bodho'haṁ prakṛteḥ paraḥ. I transcend the prakṛtih. I see the mountain. I contain the mountain in the form of an imprint in my mind. So I have encased the mountain in me. But the mountain doesn’t encase me. Tell me just now, who is superior to what? I am superior to the mountain and not the other way. I am transcending nature with all its stupendous measure and variety.
yathā prakāśayāmyeko dehamenaṁ tathā jagat - Can you follow the reasoning? Do you have an intelligence? Will you be guided by your intelligence or your intelligence is a pseudo one?
If it is an intelligence, he says..yathā prakāśayāmyeko dehamenaṁ tathā jagat. Your body, your body, your body, who reveals it? I reveal it. I reveal my body. As the body of mine is revealed by me, I call it my body. Are you hearing me? My body, its presence is not revealed by another for me. When I wake up I sense my body. Because I sense my body, I call it mine. In the same manner, I sense and reveal the whole universe.
If the body revealed by me becomes mine, the world revealed by the same revealer also becomes mine. Do you have anything to say against it? This is how the self-realized man becomes full, great and unsurpassable. He cannot be excelled by anyone or anything. There is nothing in this world to excel him because he excels the world. The world is what he reveals. As a body revealed by him becomes his, the world revealed by him equally becomes his.
Ato mama jagat sarvam athavā na ca kiñcana – Therefore the entire world is my world, my world, my world, like my body. Otherwise there is nothing. Either it remains as mine or it remains as nobody’s. Out of the 24 hours of the day, you sleep for seven or eight hours. The comparison and worth are not on the basis of number. Who told you that sleep because it endures for seven hours, it is much less important than the wakeful hours? That conclusion is wrong. The world is there only in the wakefulness and in the wakefulness; I am the perceiver and cognizer. So I transcend the world and I possess the world. In sleep, neither the world nor the body nor even ‘I’ is there. What do you understand from this? Nothing is there. If the world is there, it is there revealed by me and possessed by me, or nothing is there as in sleep.
You can have your identity with the sleep or you can have the identity with the wakefulness, possessiveness. Both are equally valid. In either case or in both cases, you have nothing to grumble. You are not low. You are not inferior. You are not a trifling. We are not speaking about the body. We are speaking about the indwelling presence. This is what Janaka says after listening to Ashtavakra, the Sage. This is how this wonderful knowledge works. I don’t know, one has to be fortunate and very, very intelligent to grasp it. I wish you have both fortune and intelligence.
Harih Om Tat Sat. Jai Guru.