- How can you compare an intelligent, knower of the Self, playing the game of experience (bhOgaleela), with the deluded samsAravAheekAs – porters of samsAra (the world as per jeevasRSTi – individual view – not as it really is – the Is’varasRSTi)?
- Aho! The yOgIs do not feel elated even on attaining that state that the weak (deenAh) s’akra (indra) and other dEvatAs hanker after.
Kunda Devi said that in the vEdAs, Indra is parabrahma sUcI or indicates the parabrahman. However here he is presented as the more luminous among the luminaries invoked by vEda mantrAs, seeking even a higher status. There is ambient talk that even the dEvatAs have to be born as humans to achieve tat-padam. All we need to take from this is that Janaka holds the state of gnyAnam higher than the state of luminaries.
Also, if you feel that samsAra is a burden from which you need to escape or runaway – you are clearly not a gnyaani – you can assess that you are a samsAra vaaheeka.
If you see the world as a game, then chances are you are a gnyaani.
(Reminds me rather irreverently of the song anAADi hai kOyI – khilADI hai kOyI from Seeta Aur Geeta).
- As the sky is untouched by smoke, though it looks as if it were in contact with it, a knower of the ‘tat’ is not internally touched by sin and virtue.
Kunda Devi has told me on several occasions – nanagEnU tappu anisuvudilla – ‘nothing appears wrong to me’. And with this she has no need even to forgive anyone, for they did ‘no wrong’.
Her guruji had taught her that the mantram bhadram kaRNebhih is not to be interpreted as ‘may I hear only good things’, but as ‘may I hear only good in the things I do hear’.
This might upset a part of you. The media daily talks of war and injustice – what good can you take of that? One good thing is that there is a part of society engaged in making sure that we are aware of those behaviours in our society that make it weak and our society is now able to replace them with strengthening behaviours. Another good thing is that you are given several opportunities to participate in the re-structuring of society in a good way. (Be The Change, Current Affairs : Freedom Park, Bangalore – A Sakthi Peetham : Anti-Corruption Movement : Anna Hazaare).
As we wish to grow and become better, enlightened people, our society is also trying to become a better, enlightened society. And just as we work hard for self-improvement, we also work hard for society-improvement. The perfection in our present society is the struggle for improvement, the struggle for enlightenment. Just as there are tAmasik (dark) tendencies in our own heads, there are tAmasik tendencies in society too. And just as we overcome our laziness and ignorance, so will our society, with our work!!
Just imagine, each one of us that becomes enlightened will shed a little light all around us and that bit of society becomes illumined! We become little luminaries. If not stars at least candles!!
As a good teacher does not see ‘bad’ students and ‘good’ students, only people who have not understood and who have understood, a gnyaani would not see sinners and virtuous people, only people who are ignorant and people who know. That is what gives them the infinite patience to teach aspiring students like us.
- Who can stop a great person who sees the universe as his self from acting spontaneously (यदृच्छ)?
- Only a knower has the capacity to renounce desire and aversion of the four kinds of beings (भूतग्राम) from brahmA to a clump of grass. (आब्रह्म-स्तम्ब).
- There is hardly anyone who knows the Self as the Master of the universe (jagadees’vara -जगदीश्वर). He who know that does. He has no fear anywhere.
All this reminds me of s’rI kRSNa, people worshipped him, people criticised him, but they could not stop him.
He was never afraid, he knew himself as jagadees’vara -जगदीश्वर.
He had the capacity to renounce desire and aversion.
He did what he felt he should.
He was not touched by sin, virtue or duty.
His entire life was leela or play, not a burden.
- aSTAvakra samhitA (gItA)
- Ashtavakra Gita – 1.1 to 1.12 : Your true nature and freedom
- Ashtavakra Gita : 1.13-1.20 : You cannot meditate your way to advaita! Knowledge is the only way.
- Ashtavakra Gita : 2.1 – 2.14 : ahO aham, namO mahyam : Wonderful I! Salutations (namah) to me!
- Ashtavakra Gita : 2.15 – 2.25 : Misery is rooted in duality, there is neither bondage nor freedom, the worlds are created by the cit
- Ashtavakra Gita : 3.1- 3.14: Ashtavakra expresses surprise at Janaka’s Involvement even after Realisation
- Ashtavakra Gita : 4.1 – 4.6 : The difference between samsAra as a play of a knower and a burden of the deluded.
- Ashtavakra (aSTAvakra)
- Ashtavakra Samhita and Vivekananda
- Ashtavakra : The debate with Vandin, the son of Varuna
- Lineages and Contemporaries : Uddalaka (Aruni), Dhaumya, Svetaketu, Ashtavakra, Vandin, Varuna, Pandavas, Draupadi, Jayadratha, Janaka
- Ashtavakra’s marriage – 1 : aSTAvakrA’s northward journey to Kubera’s kingdom, kailAsa and beyond : from Mahabharata Anusasana Parva
- Ashtavakra’s marriage – 2 : from Mahabharata Anusasana Parva
- Ashtavakra Samhita and Vivekananda