III
ASHTAAVAKRA
LEARNS A LESSON FROM
THE FEMALE ASCETIC
INTRODUCTION
JANAKA
King Janaka ruled the city of
Videha
WHO ARE JANAKAS?
In ancient India Janakpur ,
Nepal
Seeradhwaja Janaka was not
only a brave King, but was also as well-versed in all the Scriptures and Vedas
equal to any great Sage of those times. He was the beloved pupil of Sage
Yaajnavalkya, whose exposition of Brahman to the King is included in the Brhadaaranyaka
Upanishad. In the Bhagavad Gita, Sri Krishna cites Seeradhwaj Janaka as an
illustrious example of the Karma yoga.
SeeraDhwaja Janaka was also
said to be a ‘Raajarshi’ (Royal Sage) having spiritually advanced and reached
the state of a Rishi (Sage), though he was a king ruling the ‘Kingdom of Mithilaa
WHY ARE THEY KNOWN AS
JANAKAS?
One King of the ‘Solar dynasty’
(Soorya Vamsha) named Nimi died without leaving a successor. The Sages
subjected the body of Nimi to attrition, and produced from it a prince ‘who was
called Janaka, from being born without a progenitor.’ He was the first Janaka,
and twenty generations earlier than Janaka, the father of Sita.
ASHTAAVAKRA
Ashtaavakra was a Sage in
ancient India
Sage Uddaalaka ran a school
(Ashram) teaching Vedic Knowledge. Kahola was one of his best disciples.
Uddaalaka was so pleased with him that he had his daughter Sujaataa married to
him. Sujaataa, eventually got pregnant and in the natural desire of wanting her
child to imbibe spirituality and intelligence, began to sit in the classes
taught by Uddhaalaka and Kahola, listening to their chanting of Mantras.
It is said that when
expectant mothers expose themselves to spiritual teachings, the child in the
womb listens to it and becomes a Knower.
One day Kahola recited the
Vedas within the hearing distance of the child growing in the womb. Being
already aware of the correct pronunciation of every syllable, the child in the
womb squirmed in distress whenever Kahola pronounced a syllable wrong. Sujaataa
informed Kahola that he had pronounced the syllable wrongly as indicated by the
child in the womb. This happened on eight occasions. Kahola observed this as
arrogance on the part of ‘something yet to manifest itself in the world’ and
cursed the fetus with eight deformities. So, when the baby was born, it had
eight bends; was crooked in eight places. Naturally, he was named Ashtaavakra
(a person of eight bends).
Around the time Ashtaavakra
was born, his father was invited to argue with the great philosopher Bandi.
Bandi easily defeated Kahola. Kahola lost the argument and had to submerge
himself in the river, as per the rules of the contest. Ashtaavakra was
therefore raised by Uddaalaka and his disciples and within a short time
mastered everything that was expected of a Brahmin. Uddhaalaka and his
disciples took pains to see that
Ashtaavakra was always kept
in the dark about the fate of his father. However, Ashtaavakra came to know the
truth when his young uncle Shvetaketu inadvertently blurted out that the person
who Ashtaavakra thought was his father, was in fact not his father. Ashtaavakra
then demanded the truth from his mother and decided to confront Bandi and
defeat him in an argument.
THE STORY FROM TRIPURAA RAHASYA
[1]
King Janaka ruled the city of
Videha
Janaka from his young age was
given to ‘Self-enquiry’ (Vichaara) and was a realized soul by the time he
ascended the throne of Videha. He was always engaged in philosophical
discussions with great Sages and learned men. His main hobby was to arrange
debates on highly paradoxical topics of philosophy and lavishly reward the
winner. He was an ardent devotee of Supreme Goddess Tripuraa and had realized ‘Her’
as his own Self.
Once he performed a Sacrifice
honoring Goddess Tripuraa and invited all the learned men all over the world. As
it was an unforgettable experience to participate in a Sacrifice arranged by
King Janaka, all the Brahmins, scholars, hermits, critics, those versed in the
Vedas, those accustomed to share in sacrificial rites and Sacrifices, etc. all
arrived there without fail.
Lord Varuna the God of
waters, meanwhile arranged for a similar Sacrifice at the same time and invited
all the learned men and Sages to attend the same. But everyone highly admired
the hospitality of the King and went off to attend the Sacrifice conducted at
King Janaka’s palace. They ignored Varuna’s invitation. Varuna felt offended.
Varuna’s son was a great dialectician. He consoled his father and promised him
that he will soon bring all the Brahmins there without fail. He changed his
form to that of a Brahmin and entered Janaka’s palace with the rest of the
Brahmin crowd.
King Janaka prostrated before
every Brahmin and sought their blessing. He saluted the disguised Vaaruni too.
The Brahmin cheat, now named ‘Bandi’, blessed the King duly and addressed him
thus in front of the entire assembly of learned men.
“O King! I pity you! What
sort of people have you invited to your Sacrifice?
Your ‘Sacrificial Hall’ looks
like a lotus lake ravaged by crows, jackdaws and herons.
Look at all these incompetent
fools assembled here waiting for the delicacies and gifts but not having an
iota of Knowledge worthy of you. No swan has arrived here to adorn this
beautiful lotus pond!
I feel awkward to be seen
with such idiots.
I think I will leave
immediately if you permit me.”
[2]
There was immediately a big
commotion in the assembly. All those assembled there stood up in anger. They
addressed the arrogant Brahmin thus:
“You charlatan of a Brahmin!
How dare you insult everybody?
What is lacking in us? What
Knowledge is there that we do not know?
You are just an arrogant
rascal coming here to insult all of us!
Do not run away with an
excuse after insulting us all like this. Stay and prove your supremacy in
Knowledge.
Great men of Supreme
Knowledge are here to honor the Sacrifice of the Great King Janaka. Do you
think you know anything better than them?
Choose any topic you like and
prove us your proficiency at least in that topic.”
Vaaruni accepted the
challenge and addressed the assembly thus:
“I need only a minute or two
to outdo you all in a debate. But I have this one condition before we start the
debate. If I get defeated, throw me into the sea; if you are defeated, I will
consign you to the sea one after the other. Are you ready for such a fate?”
The scholars assembled there
did not give much value to the words of the arrogant Brahmin. They all thought
that he was just acting like a fool and would soon be under the waters as he
himself had announced.
The debate started in
earnest. Vaaruni was a wizard in language and all the scholars assembled there
duly entered the sea waters being defeated by him in no time. But to their
surprise they found themselves in the Sacrificial hall of Lord Varuna and were
overjoyed. They were welcomed with due honor by the God and they participated
in his Sacrifice happily.
One of the Brahmins who were
sunk was of the name Kahola. He had a scholarly son named Ashtaavakra.
Ashtaavakra was enraged hearing the fate of his father. He immediately rushed
to the court of King Janaka. He challenged the disguised Vaaruni for a debate.
Vaaruni was defeated soon; and was condemned to enter the seas by the young
avenger. Vaaruni humbled before all discarded the Brahmin’s form and stood
there in his true form. He restored back all the Brahmins who were sunk in the
sea. Kahola’s son Ashtaavakra felt extremely proud of his learning and thought
of himself to be the greatest scholar in the whole world. He addressed all
those assembled there with offensive words and humiliated one and all. All the
scholars stood in front of the young man with bent heads and were highly
embarrassed by their own ignorance.
[3]
Just then there was some
commotion at the entrance and in came a beautiful female ascetic. Her eyes
shone with extraordinary light of Knowledge. She appeared to be a lady of
extreme charms, though she was attired in ordinary bark garments and her hair
was covered with matted locks. Her eyes shone with compassion and she looked at
all the scholars with understanding and smiled at them cheering their broken
hearts.
The King got up from his seat
and welcomed the charming maiden with due honor.
Ashtaavakra looked at her
with disgust!
‘A female..! What would she
be capable of! How dare she enter an assembly ornamented by a great scholar
like himself!’
The female ascetic addressed
Kahola’s son thus:
“O Child! O son of Kahola!
You indeed are a highly accomplished Sage; for these Brahmins have been rescued
by you after you defeated Vaaruni in the debate.
I am just a female of lesser
intelligence. I will not waste your precious time in worthless debates. I will
just ask you a short and simple question and you give me a straight, explicit
and unreserved answer; that is enough.”
Ashtaavakra agreed!
What did he not know in the
world? What great question can this female ask after all?
He was confident that he
would make a fool of her within minutes!
He looked at her impatiently.
The female ascetic asked:
“What is that state by
attaining which one becomes immortal?
What is that state by knowing
which one becomes completely free of doubts and uncertainties?
What is that state
established in which one annihilates completely all desires?
If you have realized that
state, then describe it to me!”
Kahola’s son lost no time in
answering that simple question. He had completely read all the Scriptures and
knew every word of those texts without a miss.
He said:
“I know the answer. Listen to
my words.
There is nothing in the world
not known to me. I have mastered all the Sacred Scriptures fully. I can easily
answer your question.
That state which you enquired
about is the primal and efficient cause of the World!
It has no beginning, middle
or end. It is not affected by space and time.
It is pure, unbroken, single
Consciousness.
The whole world is manifested
in it like a city in a mirror.
One who knows the transcendental
state, becomes immortal; all doubts and uncertainties vanish there; one is no
more fooled by the sight of innumerable images; desires will not arise any
more; the experience transcends everything.
It is also unknowable because
there is no one to know it besides itself!”
Ashtaavakra flashed an
arrogant look at the female Sage and held his head high like a Supreme
Intellectual whose equal was nowhere in the world.
{Anyone
who has even glanced superficially at some scriptures will know how to
elaborate on the topic of Self and Para Brahman. Ashtaavakra was no exception.
He had studied all the available texts including those which teach about
Self-state. But he had not himself attained that state by proper enquiry. He
was stuck in his intellectual supremacy and did not go beyond the understanding
level to the realized level of the Supreme Truth.}
Female ascetic flashed an
enchanting smile at him and ignoring his arrogant behavior said:
“Young Sage! I appreciate
your promptness in answering my question. What you have said is the correct
answer and accepted by one and all without objection.
But there are some statements
uttered by you which are contradictory to each other.
You admitted that the transcendental
state in question is ‘unknowable’ for want of a ‘knower outside the
Consciousness’.
You also stated that ‘Knowledge’
of such a state confers immortality and perfection.
How are these two statements
to be reconciled?
Either admit that ‘Consciousness
is unknowable; and you do not know it; so it does not exist’!
Or, say that ‘it is knowable;
and you know it; so it is not unknowable’.
You evidently speak from
second hand Knowledge, and just quoting from Scriptures.
You do not have personal
experience of the Supreme state; you have not realized that state truly!
You stated that the whole
world is manifested in it like a mirror and one is no more fooled by the sight
of innumerable images.
Your words amount to only
this - you have a personal knowledge of the images but not of the mirror. How
can that be?
Haven’t you straddled enough
in the presence of this great King?”
Ashtaavakra stood there
silently. He had no words to speak back. He felt embarrassed. He remained with
bent head and thought about the argument presented by the female ascetic.
He understood his lack of
Knowledge and addressed her with great humility:
“O Great Ascetic! I do not
know the answer to your question. Accept me as your disciple and clear my
doubt. I have not deliberately uttered false statements; for I know that any
merits a liar may have, are counteracted by his lies so that he is condemned as
unworthy.
As you observed, I only
quoted these statements from the Scriptures.
Pray tell me how the two
scriptural statements are to be reconciled.”
[4]
The female ascetic was
pleased by the humility and sincerity of Sage Ashtaavakra and addressed him
with compassion:
“Child! Ultimate Reality is
not a subject to be dealt with such lightness. It is well guarded on all sides
to get trapped in dry polemics. Everyone cannot realize by just a textual
rendering of the statements of the Scriptures. Many well versed scholars live
in a state of delusion, without ever realizing the ‘Sublime Truth’. Even in
this assembly, only the King and I are in the actual realized state.
Self is not a subject for
discussion.
The most brilliant logic can
only approach it but never attain it.
Though it is beyond the grasp
of even the sharpest intellects and logic based arguments, it can be realized
easily by the Grace of God and service to one’s Guru.
You are the son of a reputed
Sage. Listen attentively and try to understand my teachings.
You can listen to this topic
a thousand times from many a realized Sage; but it is just a useless activity
if you do not verify the statements by the actual enquiry into your own Self,
with a concentrated mind.
Suppose a prince who is
wearing a pearl necklace gets a mistaken notion that his necklace has been
stolen, you cannot convince him about the truth of the necklace still adorning
his neck, unless he himself finds it around the neck by his own effort like
touching or seeing in the mirror.
O Young man!
However clever a person is,
he cannot know his own Self by the mere teachings of others unless he realizes
the Self as a personal experience himself. One cannot realize the Self with the
mind turned outward.
A lamp illumines everything
around it but itself. It does not illumine the light of another lamp too. It
shines without depending on another source of light to illumine it. Light of a
lamp is Self-luminant. It shines by itself.
Can you say by reason of
that, that they do not exist or cannot be known?
Similarly everything is
illumined by Consciousness or Awareness. It is Self-shining.
How can you doubt the
existence of awareness itself?
How can anything be apparent
to you without Consciousness?
In deep sleep state you are
aware of nothing; but to say nothing is apparent to you at that state, you
should be conscious of nothingness there.
Is not your awareness of your
unawareness also due to Consciousness?
When is Consciousness ever
absent?
If its infinite nature is
inferred by you then find out whether
the ‘light of Consciousness’ is self-shining or not through proper enquiry.
You cannot enquire like this
with an ‘outward turned mind’.
As long as one’s mind is
restlessly moving outward without control, one cannot engage in Self-enquiry
however learned and proficient one may be.
As long as thoughts keep
rising in the mind, you must understand that the ‘turning inward of the mind’
has not been accomplished. As long as the ‘mind is not turned inward’, so long
the Self cannot be realized.
‘Turning of the mind inward’
means the ‘absence of desires’.
How can you stabilize the
mind on the Self-enquiry, if desires have not been annihilated?
Of course lamp light or any
such source of light is insentient; it cannot be self aware.
Still, their existence or
manifestation is under no doubt.
That means they are
self-luminous.
Can you not similarly analyze
with a mind turned within in order to find out if the
all-knowing Self is conscious
or not conscious?
That Consciousness (Chit) -
is Absolute.
‘IT’ transcends the three
states of waking, dream and deep sleep states.
‘IT’ contains within itself
the entire World, supporting its manifestation.
Nothing can be apprehended
without its light.
Therefore, develop dispassion
and get established in your Self.
Remaining as your own Self
does not need any special effort; it is spontaneous.
The state where there is
complete cessation of thoughts and Self-enquiry ceases - that is the state of
your Self.
When you later analyze it
intellectually, you will understand the significance of its being knowable and
unknowable at the same time.
Thus realizing the ‘Unknowable
one’ the Self state shines endlessly.
I have finished my talks.
Salutations! Farewell!
I believe that you have not
comprehended my words fully, because it is the first time you are hearing this.
This King standing here is the wisest among men. Request him to clear your
doubts; he will be too glad to help you.”
The King and the assembly
were amazed by her speech. They saluted her and hailed her with praises. She
instantly dissolved in air and disappeared from human sight.
[5]
Ashtaavakra now humbly
approached the King seated in the court room filled with great scholars and
said:
“O King of Videha, I have not
clearly understood the teaching of the ascetic because of its brevity. Please
explain to me then, Lord of mercy, how I shall know the ‘unknowable’”.
Being thus asked, Janaka, as
if surprised, replied:
“O Son of the Great Sage!
Listen attentively.
It is neither unknowable nor
remains unknown at any moment.
How even the ablest of the
teachers can guide one to something which remains always unknown? If a Guru can
teach about it, then it means he knows it!
This Knowledge is extremely
easy and extremely difficult too.
It is easy for him whose
perception is turned back towards his own Self; it is extremely difficult to
attain for one whose perception is turned outward.
It cannot be taught at all if
it always remains unknown.
The fact that the Vedas point
to it only indirectly as ‘Not this - Not this’ (NETI-NETI), shows that this
Knowledge can be imparted to others.
Analyze this subtle
intelligence by which you know everything else.
This underlying Consciousness
though abstract and different from material objects, illumines them all the
same.
Know it to be the Truth, O
Sage!
What is ‘not self-luminous’
can only fall within the ‘range of Consciousness’ and cannot be consciousness
itself.
Consciousness is that by
which objects are known; it cannot be what it is if it becomes the object of
Knowledge.
What is intelligible must
always be different from intelligence itself, or else it could not be made
known by it.
This Pure Consciousness (Chit)
is not made of parts like the intelligible objects which appear in a variety of
shapes. Eliminate all those which are made of parts and shapes and perceive the
Pure Consciousness (Chit) without parts.
Look at the mirror reflecting
images.
The mirror itself takes on
the hues of images and appears like them.
Similarly the Pure
Consciousness (Chit) also assumes the different shapes of objects by virtue of
its holding them within itself.
If you cease to observe the
reflections of images, the mirror will appear aloof from the reflections yet
holding the reflections inside itself.
Reflections will also appear
as the mirror alone.
Similarly the Pure
Consciousness (Chit) assumes the different shapes of objects by virtue of its
holding them within itself.
Eliminate from it, all that
can be known; then the Pure Consciousness (Chit) will manifest by itself.
It cannot be defined as of
having any characteristics and made known; because it is the very support of
all other knowable things with characteristics.
Self cannot be cognized like
other objects; it alone cognizes everything else.
Self is not the body, senses,
or mind; they are all transient; they are all changing continuously.
Body after all is composed of
food.
How can it be the Self? How
can the body be ‘You’?
When you cognize the objects,
there is no sense of your body; there is only the ‘ego sense’- the ‘I’! This
‘I’ surpasses the body, senses and mind at the time of cognizing objects. The
body, mind and senses can be only cognized by the ‘I’.
The ‘I’ sense is always
there. It is self luminous.
The bodily conception does
not exist along with the perception of objects. Otherwise the two perceptions
must co-exist which is disproved in personal experience.
If it is argued that nobody
has the flash of the ‘I’ at the time of cognizing objects, it is a senseless
statement; if ‘I’ or ‘you’ were not there, how can the perception of objects
take place? If ‘I’ did not shine forth
at that time, the objects would not be perceived, just as they are invisible in
the absence of light.
Then why is the flash not
apparent?
Perceptibility is always
associated with insentient matter. Who else is there to see the self-luminosity
of the Self? It cannot shine in absolute singleness and purity. However, it is
there as ‘I’.
Moreover every one feels ‘I
perceive the objects’ whenever an act of cognition takes place. If ‘I’ was not
there as a permanent feature, a doubt would arise always- ‘if I am’ or ‘if I am
not’ - which is absurd.
If it is argued that the ‘I’
sense refers to the body at the time of cognizing objects, it is an incorrect
statement.
What is perception?
The subtle intellect – the
‘Self’ itself takes on the shapes of the objects at the time of perception; it
takes on the shape of the body also and identifies itself with it.
It cannot be argued that, at
the time of perception there exists the sense of ‘a person with some name and
other characteristics who is doing the act of perception’.
A person named Chaitra cannot
have the idea that ‘I am Chaitra; so and so’ when perceiving another object.
There is only the awareness of the object. The idea of the agent is a later
thought process.
The Chaitra identity
overpowers the ‘I’ sense and shines forth as the cognizing agent.
But the ‘I’ idea is the
substratum of the Chaitra idea.
In ‘Chaitra sense’, ‘I sense’
may not be apparent; but ‘Chaitra sense’ inheres the ‘I sense’ only.
When a perception occurs, one
is aware of the object; but ‘I am seeing an object’ is a later thought process.
‘I am such and such name/form’ is
another thought process.
But ‘I’ exists as the
awareness itself, transcending the thought processes.
‘I’ is the continuous
unbroken awareness which is the support of all our broken experiences. The
limited ego is just one more thought accompanying all the cognitions.
Ego is a mind created
identity.
‘I’ is the awareness, pure
and undivided.
There is the continuity of ‘I’
in deep sleep state and in Samaadhi state too.
Otherwise after sleep a man
would get up as somebody else.
In the Samaadhi state one is
absorbed in deep contemplation and the continuity is not lost there also. In
those states the Self remains unqualified. It does not have the identity of the
limited ego of the waking state.
There exist two kinds of
‘I’s; qualified and unqualified.
Qualification implies
limitations whereas its absence implies its unlimited nature.
‘I’ is associated with
limitations in dream and wakeful states, and it is free from them in deep sleep
and Samaadhi states.
In the deep sleep and Samaadhi
states, ‘I’ exists without the three fold division of subject, object and the
relationship of perception.
It is pure and single and
untainted.
It persists as the pure ‘I’
and nothing else.
It is ‘Perfection’!
The Supreme Queen, the Pure
Consciousness (Chit) alone exists as the ever-shining ‘I’.
SHE is all; SHE knows
everything at all times.
You are SHE in the abstract
sense.
Realize your own Self by
turning your glance inwards.
You are the Pure Abstract
Consciousness.
Do not delay; do not procrastinate.
Realize it now; this very
instant.
A good disciple realizes the
Self at the moment of instruction itself.
Glancing inwards does not
mean glancing with the physical eyes.
It is the eye which you use
in dreams; it is the inner eye by which the cognition becomes complete; it is
the eye of the eye.
How can we see inwards?
Perception is possible when
the sight is turned towards an object.
The sight must be turned away
from other objects and fixed on a particular object in order to see it. Otherwise
that object will not be perceived in entirety.
It is as good as not seeing
if the sight is not fixed on the object.
Same is the case with
hearing, touching etc.
The same applies to the mind
in its sensations of pain and pleasure, which are not felt if the mind is
otherwise engaged.
When you perceive objects of
the world you have to eliminate all other objects from your cognition and
concentrate on only one object which you want to perceive.
Similarly when your goal is
Self-realization, you have to eliminate perceptions in their entirety.
Self-Realization differs from
ordinary act of cognition in that it requires only one condition; ‘elimination
of all perceptions’.
Of course Consciousness is
unknowable; yet it can be realized by the pure mind.
This fact cannot be grasped
by even learned scholars.
Let us analyze the ‘Act of
perception of objects’ in the world.
External perceptions of the
mind are of two kinds.
First is ‘elimination of all
perceptions’.
Second is ‘fixation on the
particular object of perception’.
When the mind is turned away
from other perceptions, it is in an indifferent state. In that state there is
the absence of any kind of perception. Therefore concentration on any one
particular object is necessary to perceive the external objects.
But one cannot concentrate on
the Self as an object because Self is Consciousness and not different from the
mind. Consciousness alone manifests as the mind when perceiving objects. If one
just stops perceiving other objects, Self shines by itself.
Cessation of all perceptions
results in self-realization.
Suppose a man wants to pick
out one particular image among a series of images passing in front of him as
reflections on a mirror, he has to turn his attention from all other
reflections and concentrate on that particular one he desires to see.
Suppose he wants to see only
the ‘space’ in the mirror, he just turns his attention from all the pictures
and the space manifests without any attention on his part. He need not
specially concentrate on space because space is immanent everywhere and is
already reflected there. He did not notice it because of the interspatial
images dominating the scene. Space is the support of all images; it is immanent
in all images; it becomes manifest if only the attention is diverted from the
panorama.
In the same way,
Consciousness is the supporter of all and is immanent in all; it pervades the
mind too. Diversion of attention from other items is all that is necessary for
Self-Realization.
Is it ever possible that the
Self-illuminant can ever be absent from any nook or corner?
There can indeed be no moment
or spot from which Consciousness is absent.
If Consciousness is absent,
everything else is absent too.
Therefore Pure Consciousness
or Self becomes manifest by mere diversion of attention from things or
thoughts.
‘Self Realization’ becomes
possible through absolute purity of mind and not by concentrating on it.
That is why Self is said to
be ‘Unknowable’.
‘Purity of the mind’ is the
sole necessity for Self-Realization.
What is the impurity of the
mind that has to be removed?
‘Thought’ is the impurity of
the mind. To make the mind thought-free is to keep it pure.
Do you understand now why ‘purity
of mind’ is advocated to a seeker after
Self-realization?
If mind is not pure how can
one realize his Self?
Or, how is it possible for
the Self not to be found gleaming in the pure mind?
All the injunctions in the
Scriptures are directed towards this end alone.
Qualities like unselfish
action, dispassion, and devotion are all advocated for this purpose only.
Transcendental Consciousness is manifest only in the stain-free mind.”
[6]
Ashtaavakra again questioned:
“O King! You are saying that
the passive mind where no thoughts arise is pure and makes way for the Self to
manifest by itself; then such a passive state is found in the deep sleep state
too: there also thoughts do not arise.
Then sleep also should make
way for the Self to manifest since it satisfies your condition and there is no
need for any kind of effort.”
King Janaka spoke:
“I will clarify this doubt of
yours. Listen carefully.
In the deep sleep state, the
mind indeed is silent. But it does not act there because of darkness or absence
of perceptions. It is blocked like a mirror covered by tar. Such a blackened mirror
does not reflect images; it does not reflect space too.
Is it enough in that case,
that images are eliminated in order to reveal the space reflected in the
mirror?
Mind at the time of sleep is
veiled by darkness; it is blinded and rendered unfit for illuminating thoughts.
Mind is in a state of eclipse; how can such a mind reveal the glimmer of
Consciousness?
Only a clean untainted mirror
can reflect the images.
Would a chip of wood held in
front of a single object to the exclusion of all others reflect the object
simply because all others are excluded?
Similarly realization of the
Self can only be with an alert mind and not with a stupefied one. Even new born
babes do not have thoughts; do they realize the Self?
Their minds are not alert.
Let us analyze the example of
the mirror covered by tar.
The tar may prevent the
images from being seen, but the quality of the mirror is not affected, for the
outer coating of tar must be reflected in the interior of the mirror.
The mind in deep sleep is
diverted from dream objects and the waking state objects; but is not free of
ignorance. This ignorance also is reflected in the Consciousness. This is
evident by the recollection of the dark ignorance of sleep when one wakes up.
I will now explain to you
again the difference between the state of sleep and Samaadhi.
The cognizing mind has two
states; ‘Illumination’ and ‘consideration’.
‘Illumination’ (pure
awareness of objects without particularities) means the association of the mind
with the external objects.
‘Consideration’ (cognizing of
the object with particularities) means deliberation (Vimarsha) on the object
seen.
In the state of illumination
the limitations of the objects like shape, name etc. are not seen.
Deliberation is qualified by
the limitations pertaining to the objects seen; objects remain clearly defined
in that state.
In the preliminary state of
illumination there does not arise any distinctive qualities of the object; so
illumination is said to be unqualified.
In the next state following
it, the object becomes defined and is said to be such and such, and so and so.
That is the perception of the object after deliberation.
Deliberation is again of two
kinds; one is actual experience and fresh; the other one is cogitation over the
former and called memory. (Direct experience and memory of experience)
The mind always functions in
these two ways.
Dream state is qualified by
perception of objects. Mind is functioning there projecting various
experiences. But dream objects do not continue their existence in the wakeful
state.
Sleep is a state where
perception of objects is absent. Mind is non-functional in that state.
‘Dreamless sleep’ is
characterized by illumination of sleep alone and the experience lasts unbroken
for some time.
Wakeful state is characterized
by deliberations only overflowing with thoughts without a break. The
perceptions of the objects are vivid here also as in the dream state; but the
objects appear to have continuity. So it is said to be different from dream and
deep sleep states.
Light is luminous; yet it is
insentient; similarly sleep is free of thoughts and consists of illumination
alone; yet it is a state of nescience.
Flame is insentient; but
sleep is gleaming with Consciousness.
In sleep the insentient phase
of stupor overpowers the sentient phase of deliberation. But the factor of
illumination is ever present and deliberation alone is absent.
That is why sleep is said to
be the state of ignorance, as distinguished from wakefulness which is conceded
to be Knowledge.
In the sleep-state, Vaasanaas
remain dormant and unmanifest.
In the wakeful state,
Vaasanaas manifest as varied experiences.
Sleep is the first manifestation
of the Unmanifest Brahman.
It is the potential state
where Vaasanaas are ready to become experience fields.
The wise say that the mind is
submerged in sleep because it is illumining the unmanifest condition. The
prevailing experience in the sleep state is ‘nothing exists’.
In truth ‘nothing exists’ in
the wakeful state also; yet the mind projects the objects and creates the sense
of an existing world.
Only difference between the
wakeful and sleep states is the absence and presence of thoughts. Sleep is free
of thoughts. Wakeful state overflows with thoughts.
The darkness or the ‘naught’
state is the basic state of the ego which is the beginning of ignorance.
Continuous rising up of thoughts become an addition of such a state in the
waking experience. So, when thoughts are absent, ‘naught’ state alone exists in
the deep sleep state. The Unmanifest alone exists there; but the mind is
incapacitated in that condition. All the Vaasanaas remain in the seed form
still blocking the Reality. Only the unmanifest is there with the mind blocked
of its cognitive capacity.
When the cognition process
occurs, the first part is deliberation-less state as in deep sleep. Later only
the idea of the object appears as a perceived phenomenon.
I am not telling this as just
a fanciful statement; it has been actually experienced by me. Even the most
intelligent get perplexed in this topic.
Listen attentively.
The mind has three levels
which are characterized by the absence of perturbation; Samaadhi state, deep sleep
state and the instant of cognizing objects.
Yet we differentiate among
these states when we recapitulate these states and understand that they
illumine different perceptions.
Absolute Reality is manifest
in Samaadhi; a void or unmanifest condition distinguishes sleep; and diversity
is the characteristic of cognition in wakefulness.
The illuminant is however the
same all through and is always unblemished. It is known as Pure Consciousness.
We can easily understand the
thoughtless state in the ‘Samaadhi’ and the ‘deep sleep’ because their
experience remains unbroken for some appreciable period and can be recapitulated
after waking up.
But we do not recognize the
thoughtless state at the time of cognition because the experience lasts for a
fleeting fraction of a second only. We would not recognize this
deliberation-less state in ‘Samaadhi’ and ‘deep sleep’ if they were also
fleeting.
The ‘deliberation-less state
in the wakeful state at the time of Cognizing’ is like a fleeting experience of
Samaadhi or deep sleep state.
It is possible to remember a
fleeting experience of sleep state because we all know what it is like through
experience. But the fleeting Samaadhi state at the time of Cognition goes undetected
because we usually do not know what the Samaadhi state is like.
O Brahmin!
Fleeting Samaadhi is indeed
being experienced by all beings even when they are engaged in day to day
activities; but it passes unnoticed by them for they are not acquainted with
it. Samaadhi state is completely free of thoughts and musings at every instant.
It is a synonymous word for
denoting the absence of thoughts.
In the waking state prior to
cognition and the deep sleep state there are no thoughts. But all the
proclivities of the mind remain latent in those states; they are in a ‘ready to
manifest’ state.
In the wakeful state, at the
instant prior to the recognition of the object, there exists the infinitesimal
moment of thoughtlessness.
That state is exactly like
the state of Samaadhi.
‘Sleep’ is the unmanifest
state; entire world of perception is absent there.
It is the first step in the
manifestation of the perceived world.
All Vaasanaas exist in a
potential state ready to burst out into fields of experience.
It is the ‘first-born’ of the
Pure Consciousness (Chit).
But it is the insentient
phase of the Supreme Consciousness.
Nothing is revealed because
there is nothing to be revealed.
Sleep is therefore the
manifestation of the insentient state.
In the state of Samaadhi, Tripuraa
the Supreme Consciousness is continuously glowing. SHE pervades all time and
place.
SHE destroys all ignorance.
SHE is Supremely pure.
How can SHE be the ignorance
of sleep?
Therefore sleep is not the
end-all and the be-all.”
[7]
Ashtaavakra questioned again:
“O King! You told me that subtle states of Samaadhi
exist in even ordinary day to day experiences. Please explain it more clearly.
O King! Under what conditions
do the states of Pure Consciousness without thoughts occur?”
The King spoke:
“Listen, O Brahmin! I will
explain clearly where all such Samaadhi states occur in day to day life.
When a man is tightly
embraced by his newly married beloved wife for the first time; at that instant
he does not understand inside or outside; he has no perception of the outside
world and there exist not the internal emotions. He is not overcome by sleep
also at that moment; that state is called Samaadhi.
When a person desires to have
something for a long time and has well-ascertained its unavailability; if he
acquires it all of a sudden; at that instant he does not understand inside or
outside; he has no perception of the outside world and there exist not the
internal emotions. He is not overcome by sleep also at that moment; that state
is called Samaadhi.
When a man is walking
cheerfully on the road without any fear or apprehension, if he chances to see
all of a sudden a terrifying tiger in front of him; at that instant he does not
understand inside or outside; he has no perception of the outside world and
there exist not the internal emotions. He is not overcome by sleep also at that
moment; that is called Samaadhi.
When a man suddenly hears
about the death of his dearest son or someone close, who was an expert in all
the affairs of the house and had not a hint of any illness; at that instant he
does not understand inside or outside; he has no perception of the outside
world and there exist not the internal emotions. He is not overcome by sleep
also at that moment; that is called Samaadhi.
There are other instances of Samaadhi
occurrence too. Listen attentively.
Samaadhi state exists in the
infinitesimal intervals between waking, dream and sleep states. When the mind
switches from one state to another, there is a tiny interval of ‘thoughtless
state’. That is the state of Pure Consciousness.
“Analyze how cognition takes
place!
If one wants to perceive some
object at a distance with one pointed mind, mind becomes elongated like a leech
crossing from the tip of one grass to the tip of another grass.
The whole mental structure
consists of the ‘appearance of the body in the body’ and the ‘nature of the
object in the object’.
(As the perception involves
both the limited identity of the perceiver and the perceived object, the mind
projects the limited ego along with the object perception.)
The mind is aware of the
existence of the object at a distance.
On one side is the pure
awareness with the cognizing power. On the other side are the characteristics
of the object ready to manifest. That which connects them both is the mind.
Remaining as the ‘Cognizer’
on the one side and the ‘characteristics of the object’ on the other side, the
mind recognizes the object.
But before it understands the
‘characteristics of the object’, before it gets the idea that ‘I am seeing such
and such an object’, there is an infinitesimal instant of ‘thoughtless silence’. That is pure awareness.
What is Cognition?
The mind projects itself and
takes the ‘appearance of the object’ and that alone is termed as ‘Cognition’.
There is awareness first;
then the projection of the mind towards the object; then the three folds experience
of ‘perceiver; perceiving; perceived’.
The state of ‘pure awareness
before the perception of the object’ is the ‘silent state of Samaadhi’. Carefully
watch that state.
What use is a mere verbal
discourse! You can grasp it with your subtle reasoning.
Listen attentively.
In the day to day activities,
for any one, (cognizing) Knowledge is not wholesome.
The day to day perceptions
consist of a collection of broken perceptions.
That is why the noble
ascetics describe the Self or the Pure Intellect as ‘One’ separated from varied
momentary cognitions.
The ‘interval between these
broken perceptions’ is the ‘thoughtless state of Pure Intellect’.
O Son of Kahola! Know this!
For a Knower, Samaadhi state
exists at every moment.
For the ignorant, this state
is like the hare’s horn.
Though I have described how
this state of Samaadhi is intermingled in all states of the mind, it cannot be
easily grasped by the ignorant.
It needs a highly subtle
intellect and a thorough practice in remaining in the witness state.”
[8]
Ashtaavakra questioned:
“O King! Samaadhi is a higher
spiritual state paving the way towards liberation.
If the ‘Samaadhi state devoid
of thoughts’ exists in all the day to day activities including sleep, then why
should there be the bondage of worldly existence?
The Self being Pure
Intelligence, why does it not recognize itself and remain always liberated?
Please be kind and clear my doubts.”
King Janaka spoke:
“I will reveal you the
secret!
Ignorance is the very cause
of pains and pleasure experienced by every one.
This ignorance is there from
time immemorial throughout the cycle of births and deaths.
This experience of the world
is only dream like and unreal.
Such a deep rooted ignorance
can be destroyed only by the ‘Knowledge of the Supreme’.
Identification with the ego
bound by limitations is ‘ignorance’; identification with the
Supreme Self is ‘Knowledge’.
Just by remaining
thoughtless, one cannot destroy the ignorance.
Just by the experience of
unqualified expanse of Consciousness as in Nirvikalpa Samaadhi does not destroy
the ignorance. A trance state of thoughtless state is not equal to Knowledge. Such
a state is equal to the state of existing as the clean canvas used in painting.
A person in the ‘Nirvikalpa Samaadhi state’ (unperturbed by any vibration) is
like a mirror without reflection; a canvas without pictures.
But it is not Knowledge.
Pictures do not contaminate
the canvas nor does it lose its pure state by the pictures.
The world seen all around is
not the actual ignorance.
It is the ‘Savikalpa state’
(perturbed by perceptions); the Pure Consciousness with thoughts; the canvas
with pictures; the mirror with images.
Knowledge does not mean
wiping out all the pictures.
Knowledge is the understanding
of the canvas as the support of the pictures.
Knowledge is understanding
that the mirror alone is all its reflections yet is different and untainted by
the reflections. Mirror is the same with or without reflections.
Para Brahman or Pure
Consciousness is the same whether perceptions are present or absent.
Savikalpa or the manifest
state of perceptions is not ignorance. World is not a condemned existence.
Escaping to Nirvikalpa state
is not liberation.
Understanding the unreality
of the perceptions while perceiving them is liberation.
Being in the Nirvikalpa state
when in the Savikalpa also, is liberation.
Seeing the Unmanifest in the
manifest is liberation; not blocking the manifest through trance states.
The course of worldly
existence does not cease till the cessation of ignorance. Ignorance does not
cease without the ‘Complete Knowledge of the Perfect Self’.
Perfection is free from the
limitations of space and time.
The Perfect state of the Self
is without parts; it is undivided.
Parts can appear only with
time, space and form.
How does the Unmanifest
become the Manifest?
Unmanifest state of the Self
is free from the limitations of space and time.
Unmanifest state of the Self
is without parts; it is undivided.
The Pure Self with its
completeness appears at first without these limitations but only with a
yearning for them; which in turn becomes a want; the limitations appear next;
and the fundamental cause of existence
as ‘I am’ comes into being.
That is the embryonic seed
from which shoots forth the sprout of the body as the individualized Self.
This starts the continuous
cycle of births and deaths. This cycle does not cease unless ignorance is
destroyed.
This can happen only with the
perfect Knowledge of the Self.
The complete Knowledge of the
Self is determined to be of two types; Paroksha and Aparoksha – ‘indirect and
not-indirect’.
{Aksha means sense.
Pratyaksha means directly
perceived by senses.
Paroksha is experience beyond
the senses. (Abstract Knowledge obtained through Guru and Scriptures)
Aparoksha is not abstract but
direct experience beyond the senses. (State of the Self)}
‘Indirect Knowledge’ is
obtained through a Guru and Scriptures. Such an indirect Knowledge is not the
direct means for liberation.
‘Direct Knowledge’ is the
Supreme understanding ripened by the practice of Samaadhi.
It is capable of destroying the
ignorance together with the visible world; leads to the auspicious goal of
realization.
Indirect Knowledge should be
first sought for; then one should practice contemplation; then the direct
Knowledge is produced.
If one does not possess the
indirect Knowledge through the Guru and the Scriptures, there is no attainment
of liberation for the ignorant, even though the Samaadhi state occurs at all
times. (They can never have the true understanding of it).
A man who has no Knowledge of
gems cannot recognize the emerald by the mere sight of it in the treasury.
(Ignorant)
A person who has somewhat
heard and known the gem recognizes it instantly being intent on finding it. (A
man after liberation)
One, who is not intent on
finding it, though seeing the gem which has been heard of to be somewhere, does
not recognize it though he might be an expert. (one who has not strived for
attaining liberation even after the study of scriptures, like Ashtaavakra)
An expertise in Scriptures
does not lead to realization unless one seeks it with all his heart. His
theoretical Knowledge does not help him in recognizing the Samaadhi state which
occurs in the day to day experiences also.
But a person whose goal is
Self realization, even if he is not a scholar but knows a little bit about it,
immediately understands these states.
Even a learned scholar is no
better than a fool, if he does not pay attention when a thing is explained to
him.
A man looking up at the sky
cannot identify the individual constellations if he has not paid attention to
the lessons properly. On the other hand, a man though not a scholar but yet
attentive, having heard all about the planet Venus, goes out in confidence to
look for it knowing how to identify it and finally discovers it; and so is able
to recognize the same whenever he sees it again.
Inattentive people are simply
fools who cannot understand the ever-recurring Samaadhi states in their daily
lives. They are like a man who ignorant of the treasure under the floor of his
house, begs for his daily food.
O Brahmin! Therefore just
experiencing these fleeting states of Samaadhi in daily life is not of any use
in the attainment of Self-realization. Even just born babes have no thoughts;
still they cannot attain Self realization because the ignorance has not been
destroyed.
‘Nirvikalpa Samaadhi’
(Absence of perceptions) clearly will never eradicate ignorance. Therefore in
order to destroy it ‘Savikalpa Samaadhi’ (Self-state when perceptions are
present) must be sought.
First perform meritorious
selfless actions; the Supreme Controller Ishvara is pleased by such virtuous
actions; after many births one gets the desire for liberation. Otherwise even
in million births one does not get the desire for Self realization.
It is through extreme good fortune
does one get born as a sentient being; countless merits are needed to get a
human birth. To be endowed with both virtuous tendencies and sharp intellect is
indeed an extraordinary occurrence.
Observe O Brahmin!
The world is mostly filled
with immobile objects. Mobile creation occupies a very small fraction of the
immobile; human beings again form a very small portion of the animal world;
most of the human population is just a level more than animals ignorant of the
good and bad, or right and wrong.
The sensible crowd among them
runs after pleasures just being intent on fulfilling desires; a few learned
ones are beset with the desire to enter heaven after death.
Of the remaining few, most of
them have their intellects dimmed by Maayaa and cannot comprehend the oneness
of all as the Supreme Reality.
How can these poor folk, held
in the grip of Maayaa, extend their weak sight to the sublime Truth of Oneness?
The Knowledge of the Self is beyond the grasp of those deluded by Maayaa.
Suppose even if by some good fortune
one gets interested in these truths and grasps them intellectually, even then
he may not get convinced of their truths and brush them away as some
intellectual trash. He may not like to follow the path for want of self-control
and be swayed by desires. He may justify his non-belief by some fallacious
arguments and get drowned in the worldly entangles more and more.
Greater misfortune awaits
those who have the fortune to understand the Supreme truths through their
intellect yet do not do any effort to practically realize the truths
personally. Wondrous is the Supreme power of Maayaa that they throw away the
magical gem of ‘Chintaamani’ thinking it to be just a pebble.
Only those who cultivate
devotion to the Supreme Goddess of Self can transcend the Maayaa and
discriminate the Truth. By the Grace of the Supreme Goddess, they get endowed
with proper discrimination and earnestness; soon they get established in the
transcendental oneness and get absorbed into Her.
I shall now relate to you the
path towards liberation.
Due to the result of
meritorious deeds of countless births, one develops devotion towards God; then
he worships Him for a long time with intense devotion. Then gradually
dispassion towards pleasures rises up in the mind. This gives rise to an
intense longing for realizing the Truth and he devotes every minute of his life
in trying to accomplish that goal. He then searches for a suitable Guru and
learns from him all about the transcendental state. He gains the theoretical knowledge
from his Guru.
After this he ponders in his
mind about the validity of the theoretical knowledge and by constant churning
of the intellect, he ascertains the Truth. He becomes completely convinced of
the truths mentioned in the Scriptures and the statements of his own Guru. He
is able to ascertain the Highest Truth (Self) clearly without any doubt.
The ‘Ascertained Knowledge of
the Oneness of the Self’ must afterwards be brought into practice, even
forcibly, if necessary, until the experience of the Truth (Self) occurs to him.
After experiencing the Inner Self, he will be able to identify the Self with
the Supreme and thus destroy the root of ignorance. There is no doubt about it.
Further practice in
contemplation leads him to the fulfilled state of realization, where he remains
without any perturbation. That state alone is termed ‘Nirvikalpa Samaadhi’.
After waking from such a state, he retains the memory of the Supreme and acts
in the world with complete identification with his own Self. His ignorance is
now completely annihilated. Thoughts do not rise in him without control.
He is now in the state of the
canvas and does not mind whatever picture is drawn over his Consciousness. He
is in complete peace with the world.
He is no more deluded by the
perceived objects. No event, good or bad affects him. His blissful state of the
Self never is lost. He is liberated while living. He is a JeevanMukta.
All aspirants do not need the
same effort or time for realization. They can be roughly categorized into three
types; the best, the middle and the lowest; Uttama, Madhyama and Adhama.
The best ones attain
realization the moment they hear the Truth. As they enquire, they realize and
become liberated. Their ‘ascertainment of the Truth’ and the ‘contemplative
state’ occur simultaneously. Realization of the Truth does not need even the
least of the efforts by them.
O Brahmin!
I, King Janaka also realized
it in that way.
It was a beautiful moonlit
summer night. I was in the royal garden lying on a soft bed enjoying the
company of a pretty maiden. I was in a slightly intoxicated state by drinking
the wine fed by her. She had held me in a tight embrace. At that time five
Siddhas who were travelling in the sky descended into my garden. I could not
see them, but was able to hear their words clearly. Each one uttered a verse
explaining the Supreme Truth of Para Brahman.
As I heard those verses, I
realized the Supreme state instantly; I was in the Samaadhi state for an hour
or so. What a wonderful bliss I experienced at that instant!
Even the post of Indra, the
King of Gods cannot be equal to a fraction of that supreme Bliss! Even the
Creator Brahma cannot experience that bliss.
I was suddenly stuck by a
disgusting attitude towards everything. I felt I had wasted all my life in worthless
routine acts. I had been a fool I thought; I was surly equal to an idiot who
possessing a ‘wish fulfilling Chintaamani’ lived like a beggar on streets
without knowing its value. I wondered how the people of the world waste their
lives seeking external pleasures ignorant of the fountain of bliss within
themselves.
I decided to put a complete
cessation to all sorts of pleasure-seeking and remain totally immersed in that
bliss. I did not want to continue as an ignorant fool anymore. I felt life was
nothing but wasteful repetitions of the same acts; same foods; same bed; same
perfumed garlands; same ornaments; same enjoyment from women; nothing new at
any time!
I had decided to walk out of
the foolish panorama and live like a recluse the whole of the remaining life.
However immediately another thought arose in me contradicting my own decision
of renunciation.
‘What confusion I am in!
Although I am always in the
perfection of Bliss, what is it I want to do?
What more can I acquire? What
do I lack? When and whence can I get anything?
Even if there were anything
new to be gained, would it endure?
How can I who am Infinite
Consciousness-Bliss know effort? How can I act?
All around me what world I
see is unreal.
I create the world in my
dream by projecting my own mind.
All the Individual bodies
perceived by me in this wakeful world as people, their senses, minds, etc., are
similar to visions in a dream; they are also projected from me.
Even this body which I called
as mine till now is also a projection.
I have controlled just one
mind (named Janaka) and made it free of perturbations.
But control of one mind
leaves all other minds as they are. So what is the use of controlling my mind?
Minds, controlled or
uncontrolled, appear only to my mental eye.
Even if I suppose all minds
are controlled, my mind seems to be utterly free; it is like infinite space,
the receptacle of all things. Who is to control it and how?
There seems to be no one here
as a person. There is no one out there too as real persons.
There is the experience of
only unbroken bliss; nothing else looks real.
What more should I strive
for, when already I am in that state of perfect bliss?
My own Consciousness
manifests diverse activities all about the world which is again my own
manifestation.
What matters if one manifests
as action or inaction?
Where is the gain or loss in
such manifestation?
What matters if I am in
perceiving the world or not perceiving the world?
What matters whether I stay
in Nirvikalpa Samaadhi or not?
Samaadhi or no Samaadhi, I am
the same Perfection and eternal Peace.
Let the body do what it
likes!”
Thus thinking I continued
enjoying the company of the pretty maiden without any botheration; and I am
still acting the part of the king as a sport of my own Self.
The bliss of realization I
experienced at that moment has not diminished any time.
I always exist as my ‘Blissful
Self’ whatever be the perceived world around me.
My experience is typical of
the best aspirants.
Lowest aspirants attain
wisdom in the course of many births.
As for the middle class,
these aspirants attain realization in the same birth but in a slow and gradual
process of - first learning about the Truth of the Self; then getting convinced
of it; then Savikalpa Samaadhi and Nirvikalpa Samaadhi and lastly Sahaja Samaadhi.
The last state of ‘Sahaja
Samaadhi’ is very rarely found.
What use is Nirvikalpa Samaadhi
if one has no Knowledge of the Truth?
Even if one experiences it a
hundred times, he will not attain liberation.
That is the reason why I tell
you that the ‘fleeting experiences of Samaadhi’ in the wakeful state are
useless.
A man who is truly liberated
has no trace of ignorance. Though he eats, sleeps, talks like everyone else; he
sees every perception of his as a projection of his own Self. He never swerves
from the blissful state of Self anytime.
Pure Consciousness (Self) is
the background support of all the phenomena that is exhibited on it. So in the absence of the phenomena it must
manifest as itself in absolute purity.
It remains unrecognized
because it is not distinguished from the phenomena displayed by it. On their
being eliminated it becomes apparent.
Nirvikalpa Samaadhi is
characterized by the experience of the true Self alone, namely, Pure
Consciousness (Chit - the principle of Existence, Knowledge and Bliss).
O Brahmin!
Think over what you have now
learnt, and you will realize the Truth.
With the wisdom born of your
realization, you will inhere as the Self and be eternally free”
After giving these
instructions to Ashtaavakra, Janaka sent him away. Ashtaavakra reached his own
place and put the lessons into practice. Very soon he too became a JeevanMukta
(liberated while yet alive).
END
