Ashtavakra Gita Chapters 3-5 Commetary and Contemplation - 11th August 2017

It is this many times—it is a manifestation of this fear which comes, which can seem to be an obstacle to our remaining empty of concepts. And if you feel like this, you might not protect it in this way, you might not express it in this way, but when you don't have a concept about yourself, you can feel something very shaky, as if you are dying. And the mind will immediately come and say, 'No, no, don't go there. That is trouble.' And the master is saying, 'No, stay there and see if that is really trouble. Stay here and see if that is really trouble, or is it just the mind saying it is trouble?' What is that final drive to pick up a belief about oneself, to make a position about oneself? This is an escape from this fear of dissolution.

And we have actually come to this point in the play. When they find that it is relentless, our looking for the Self and staying here, they find that really there is no room for belief in your personal identity. And you discover that nothing that you are finding here is making a spiritual person or an enlightened person out of you. As you let go of all the concepts, you're not becoming a good person, you're not becoming a better person. In the play, don't pick up the opposite idea. They're saying that this is not personal. You are beyond this vehicle, beyond birth and death. As you allow yourself to remain empty right now, notice the mind's efforts for you to take a position. The position is based on the past, the position is based on the future, the position is based on wanting something, the position is based on doing something, the position is based on some sensation that you might be experiencing. What is the truth for this 'me' naturally right now? There is no such 'me.' You can really slow it down.

I heard a concept about yourself. What is it that you are? Whether acclaimed or tormented, the sage abides in the Self. He is neither gratified nor angry. Great soul! And notice again that although the words might sound like it, it does not imply that gratitude or anger cannot come. It implies that even these are seen as aspects of the manifestation. There is no resistance to this. We are not saying that I am only this or I am only that. A great soul witnesses his body's actions as if they were another's. How can praise or blame disturb him? So we've spoken about duality. Realizing the universe is illusion, having lost all curiosity, how can one of steady mind fear death? Whatever candy this phenomenal realm has to offer, even that is nothing in comparison to your non-phenomenal history. How can that be? You see, the mind cannot understand this many times in satsang. It is as if I found this out, but it is so boring, there's nothing happening. You see?

So this is when the realization has been given too quickly to the mind to interpret, whereas in reality, what is our experience? We see that any form of sensory pleasure, any form of perception, we tire of very quickly. Consciousness doesn't want to deal with it for too long. It doesn't want to have the best things. I have spoken about the best music or the best tea or the best whatever it is. Constantly only that, you'll see them want the contrast. So it cannot be that the discovery of the Self will have a particular quality or a taste, because even that, consciousness will tire of. Consciousness is made up of all the opposites. So if it only takes one aspect of the opposites, then it will go to include the other aspect also. That is the play of consciousness. This is the realm of duality. It tastes every aspect; it doesn't want just one side of the spectrum. It is only the mind which says, 'No, only this should be there, only this should be there.'

So then what's happening now as you are coming to discover the Self? Then you might struggle to use words like 'it is so.' Your inner self is also quiet, it is empty even of these attributes. Your own purity, your own essence will come into the discovery of this quality-less Self. And yet it is not empty like an empty glass, not empty in the way of an empty room, like it's so boring. It is full of the non-phenomenal. If we see that, it is full of the non-phenomenal. That fullness from which all other things arise, all phenomena rising, even consciousness arises from that. So don't fall into that notion that the emptiness we speak of is that kind of emptiness which is just so devoid. It's not devoid of anything. It is non-phenomenal, yet it is a complete taste of fullness. If the sages made this discovery that 'I found the Self and it is just like walking into an empty room,' why would they want everyone to join them in this emptiness? It's not that kind of emptiness.

With whom can we compare the great soul who, content in himself, remains desireless in disappointment? Why should a person of steady mind, who sees the nothingness of objects, prefer one thing to another? He who is unattached, untouched by opposites, free of desire, experiences neither pleasure nor pain as he wanders through this world. This also has some capacity for misunderstanding. Pleasure and pain will be experienced, but he will not see 'I am the experiencer' as an individual entity. There is no sufferer, there is no enjoyer as if it is something limited. It is all happening in the space of your existence. As much as all of you will be able to testify, whether it's your first satsang or you've been here for years, that without your existence there can be no experience. So this, your existence, is a substratum for all experience.

Even though it might not yet be your insight that all of this is happening in the space of my being, in the space of my existence, that really doesn't matter at this point. Know that you are that in the presence of which all experiencing is happening. That much is enough for now. Know that in the presence of which experiencing is happening, it is not affected by whether the experience is that of pleasure or that of pain. The body might still be going 'ouch, ouch' like that. This is not going to make you into the Man of Steel, Superman, where you don't cry and then you'll be leaping over buildings, and even if you're cut by fire or attacked by weapons, it's not about the body. You find yourself to be beyond this vehicle. You come to this discovery that 'I am' which cannot be cut, it cannot be burned in that way. And know that in your experience, both pleasure and pain, the spectrum will be felt, but you will not amplify the seeming suffering because of your mental conceptualization. Like a child, they cry, and the next moment they forget about it and start laughing. They are not holding on to it.

Okay, so I just want to read a few more. So chapter three is that. Now we start chapter four. Chapter four is the 'Glorification of Self-Realization.' So this is the response from Janaka. Janaka said: 'Surely one who knows the Self, though he plays the game of life, differs greatly from the world's bewildered beasts of burden. Surely one who knows the Self, though he plays the game of life, differs greatly from the world's bewildered beasts of burden.' So he's trying to explain now, because Ashtavakra poked him with all the possible identity of money and work and kingdom and all of these things. So he's trying to explain, he's trying to respond to him, sharing that he who knows the Self, though he plays the game of life, there's a fundamental difference that has happened. Not in actuality, but even in the play, there's a difference between the sage and that expression of consciousness which is still pretending to be a limited entity or person. This is who he is comparing: a sage, the liberated one, to most of humanity which seems to be running about like bewildered beasts of burden. So that which burdens us, which bewilders us, it makes beasts out of us; all of that is this sense of individuality, the sense of identity. Truly the yogi feels no elation though he abides in the exalted state yearned for by Indra and all the discontented gods.

The sage and that expression of consciousness which is still pretending to be a limited entity of person—this is who is comparing a sage, the liberated one, to most of humanity which seems to be running about. Like we will learn, burden and pieces. So that which burdens us, which wearies us, it makes least out of us; all of that is this sense of individuality, the sense of identity. Truly, the yogi feels no relation, though he abides in the exalted state yearned for by Indra and all the discontented gods.

Now, don't worry too much about what I'm going to say, especially if you can't relate to it. I just want to say that in this appearance, it is possible for anything to appear, you see. You might in the next moment find yourself living in a realm which is completely identifiable with this one. You might be appearing as if one of the gods. Anything, anything might appear really. But that which is being spoken about here in the scripture is beyond any element, any experience. So it doesn't matter whether you're looking over the, you know, God or whatever it might be. So this is beyond the realm of appearances, no matter how sublime or terrible the visions might be. So this is all that is trying to say.

Surely one who knows that the capital T Truth is not touched by what we know, or why, just as space is not touched by smoke, though it seems to be. Who can prevent the great soul who knows the universe as Self from living life as it comes? So this is a great rule because don't expect that something should change in the events of life because of the discovery that you are making. And if you can continue to be as it likes, there is the famous Zen saying, isn't there? 'Before enlightenment: chopping wood, fetching water. After enlightenment: chopping wood, fetching water.' But I'd like to add two words to that, which is 'or not.' Even that can seem to become like a position, that it has to be that way.

So many can say, 'See, now before something happened to this one, he had a job, he had work, he had these things. Now after that, he just left all of that; therefore, he cannot be enlightened by Zen standards.' It is not what the saying is. It is completely possible for the same seemingly regular day-to-day life to continue, and it is completely possible that it doesn't. Actually, anything can happen. This is important because many times this can become a condition in opposition, that 'Okay, so then now what? I found this witness, I found that it has no attributes, I found that it is unchanging, so now what is supposed to happen to me? Where is my halo and where are my followers? Is this my satsang program or my career path?'

Actually, I was saying yesterday that many who come to this discovery with a regular life never really outwardly share satsang in this field. For the course, a presence blesses everyone; it is not necessary for it to play. It's a beautiful story because it's so relatable. Once someone was in the Sangha, he was sitting with Mooji Ji, and he sat there and he felt like that day he was really into it. It was so clear. He could read his pointing; it was getting through. It was just becoming...

Okay, this is not one of those stories where I say, 'Oh, a friend, this happened to a friend,' but it actually happened to me. It's not like actually a friend. And he just felt so clear, so so clear, and he felt that it was done. What had to be done was done. So then what happened is that he started to wonder, 'So now what's going to happen? Yeah, satsang is getting over.' He started to wonder, 'Is it visible? Can people tell? Is there some radiance?' Then he gets outside the Sangha Hall, under the ashram. For those of you who know, later he comes out and he sees this Western lady coming from the gate, coming to this great intent. So he is wondering to himself, 'Ah, has it started now? Can she see it? Can she see it? See, what am I going to see?' I am exaggerating. She came to him and said, 'Where is the auto-rickshaw guy?'

Expectation of what should happen. The reason I tell this beautiful story is because it shows us that even in the light of clear insight and recognition, the mind can come and play with some expectation. So what does this mean? 'Is it visible? I wonder how my life will be. Where are my devotees?' Who can prevent the great soul who knows the universe as Self from living life as it comes? Of the four kinds of beings, from Brahma to a blade of grass, only the sage can renounce aversion and desire. That's what I was saying earlier. It doesn't matter what form is appearing in life or what form you have, but only those who have seen beyond this phenomenal play can truly see that they are beyond this.

Rare is he who knows himself as one with no other. Rare is he who knows himself as one with no other, the Lord of the universe. He acts as he knows and is never afraid. Rare is he who knows himself as one with no other, Lord of the universe. He acts as he knows and is never afraid. He says something very beautifully. He says it doesn't matter. Let's put it on though. Once you discover that this world is a dream, or if you discover that this world is a dream, it doesn't give any advantage to the dream character. There is no phenomenal benefit, at least outwardly, to this discovery. Don't expect anything out of this because anything that you expect can become a benchmark, like an expectation. 'But only once I am no longer angry, only once I experience peace, only once whatever...' The 'only once' might be that which becomes a condition. And what are we doing? We are dropping all conditioning, including the spiritual one. The movie is best enjoyed when you know nothing about the next scene.

Okay, quickly, quickly, let's see if we can do Chapter 5. I know we're doing it very differently from how we have done the last few times. The last few times we looked at almost every word, but this time it is coming up this way. But just stop me if you are confused by anything. And also, the transcripts of the previous ones are available, and in a few months or in a few weeks, it will be available as a book also. So it's possible for you to refer to what was done and how it was done previously. So in Chapter 5, his true ways to dissolution. This is very, very beautiful actually. All ways to dissolution, Ashtavakra says. So this chapter is just four verses, okay? And each verse is a great clue, is a great truth. So use it like that. Take one, actually take any one of them whichever gives to you after hearing them, and just marinate in that, contemplate that one.

So first he says: 'You are immaculate, touched by nothing. What is there to renounce? The mind is complex; let it go. Know the peace of dissolution.' You are immaculate, touched by nothing. What is there to renounce? The mind is complex; let it go. Know the peace of dissolution. Two: 'The universe arises from you like foam from the sea. Know yourself as one. Enter the peace of dissolution.' The universe arises from you like foam from the sea. Know yourself as one. Enter the peace of dissolution. And this one, all that you heard so far in satsang will also help it actually. You are just seeing one appearance which is happening as one play, but we are breaking it up into many using the mind, using concepts. You see that it is one appearance within yourselves. Where is the experience of sound? Where is the experience of taste? Where is the experience of sight? Where is the experience of touch? All of this is happening within you. What is that where this universe is experienced? Is there anything outside of you from your experience?

So let me repeat the rules. The universe arises from you like foam on the sea. Know yourself as one. Enter the peace of dissolution. Third verse: 'Like an imagined snake in a rope, the universe appears to exist in the immaculate Self, but does not. Seeing this, you know there is nothing to dissolve.' Like an imagined snake in a rope, the universe appears to exist in the immaculate Self, but does not. Seeing this, you know there is nothing to dissolve. So we talked about in the past, we talked about the two 'I's: that which is the primal witness, this Self as a capital 'I' of awareness, and that which itself is not the small 'i' of appearances. So in relation to reality which is unchanging, this capital 'I', there appears this realm of appearances. In that way it is unreal because it is not unchanging, it is not constant. So the third way is: look at the world as an appearance and stay with that which is not an appearance. Ask yourself, 'Am I an appearance?'

So we use this kind of contemplation. Fourth: 'You are perfect, changeless through misery and happiness, hope and despair, life and death. This is the state of dissolution.' You are perfect, changeless through misery and happiness, hope and despair, life and death. This is the state of dissolution. Now, many times what can happen is that as we are contemplating this, we are not able to relate to ourselves as perfect and changeless. But in our life, we are blessed with the holy presence of the Satguru, which is perfect and changeless. So this is another way of saying one of my favorite pointers, which is: stay at my Master's feet. Keep your eyes at my Master's feet. If you can find your own presence in this way, that which is perfect and changeless, beautiful. Because this external embodiment of the Master is just in service to this divine presence. If anything seems confusing, we are blessed to have the presence of the Master; stay with that. So this is another way of saying surrender.

So to say it said: you are perfect, changeless through misery and happiness, hope and despair, life. Everything is the Master's problem. Whatever events might come, you surrender those. Let it come and go. And if it feels like it cannot be let go of, just see it is God, it is Father's problem. Whatever, whatever terminology you use. Don't pick up anything as your condition. Don't pick up elation or misery as your condition. I mean, as this surrendered one is saying, 'You are the one doer, you are the one experiencer, my Lord.' If you like, in the last few weeks we have provided so many tips and pointers and truths, which is to say that the mind is complex, let it go. So to let go of this complexity, now you have got enough tips, tricks, using the words of Ashtavakra and some very clear insight into what it is, what the discovery is like, what is the outcome of this discovery, what life becomes like if this discovery happens. Is it possible for everyone to see this clearly or not? All this has been answered. You know, for some reason it's sounding like a closing session. I don't know, although we will continue, God willing. To say correctly, even this much which has been heard over the last few weeks is more than enough if digested.