Raja Janak had gone to get the darshan (see with reverence) and Satsang (listen to spiritual discourses) of Mahamuni (great sage) Ashtavakraji. He had put his left foot in the stirrup, and was about to mount his horse and return to the Capital of his country, when he heard Ashtavakraji’s deep, grave voice. ‘O King! You are the nitya-shuddha-buddha-mukta-adviteeya chid-brahm (eternal-pure-enlightened-liberated-non-dual consciousness that is the Brahman). You are wandering aimlessly in this world of birth and death. This is a jungle of agnaana (ignorance; lack of true Gnan). It is separate from you. It is amangala (inauspicious). Set fire to the jungle of agnan! No raaga (attachment), no bhaaga (portions), no sangraha (accumulation), no tyaaga (renouncing). Only you; nothing but you exists.’
Raja Janak stood, stupefied with wonder. What was this? ‘I am the adviteeya Brahman? What great good fortune! I am blessed!’
This King’s life attained its goal as a human being. Nothing was left for him to know, do, leave, or obtain. He became free of all doubts and fears. The imaginary covering that had hidden true Gnan from him since time immemorial was removed in an instant. The eternally established, non-attached nature of the Atma manifested. When no other exists, who will he have attachment or detachment for?
My eyes fell on ‘Shri Ashtavakra Gita’ when I was still a student. It is so simple and so beautiful! I derived great pleasure by reading the shlokas aloud. Truly, Satya (the ultimate, irrefutable Truth) is avakra (straight; not twisted or complicated); it is not bent. It contains no trickery; nor is there any trickery in its ascertainment. It has no kind of illusionary or natural knots. It is completely free of the links, twists and severing of the ashtadhaa prakriti (Nature with its eight facets – the five elements, mind, intellect and subtle ego of individuality).
While studying the Upanishads a person has to be alert and attentive to understand the purport. The big books like ‘Advaita-Siddhi’, ‘Chitsukhi’, ‘Khandan Evem Dhikkara’ confuse us with arguments and counter-arguments. Our mind wanders off occasionally. The Ashtavakra Gita, however, illuminates the spiritual seeker’s heart instantaneously, and reveals the rasa (essence of sweetness) of the pristine experience to the form of our svaroopa (essence; basic nature).
I had heard one more story.
Raja Janak was asleep in his palace; he had a strange dream. In the dream he was a poor beggar. He had not eaten for three days. Somehow, he procured a little rice and dal. He began to cook them in a clay pot, but two bulls began to fight nearby, and broke the pot. Raja Janak woke up. The dream vanished. The palace, bed, and luxuries were all the same as before he went to sleep.
The question rose in his mind, ‘Is this Satya, or was the dream Satya?’
Learned people began to come to Janak’s Court to ponder on this question, but none could give a satisfactory answer. Ultimately Ashtavakra Mahamuni came. He had a twisted body. His appearance was peculiar and he walked with a limp. A ripple of laughter passed through the Courtiers at the figure he made. Even Raja Janak could not stop himself from smiling.
Ashtavakraji asked the Court, in his deep, grave voice. ‘Who are you laughing at? There is no difference in the way all forms are created from the five elements, atoms, Prakriti (Nature) and the Parabrahm (the supreme Brahman that is the substratum of all that exists). The basic matter is the same.
If you are laughing at the Parameshwara, who is the creator, then His creation and skill is meant to be seen and appreciated. There is no reason to laugh at Him.’
Everyone became serious at once. This awkward looking youth had amazed everyone. The truth is that Gnan does not depend on any shape or form; nor is it controlled by any particular individual. Gnan is svayamprakaasha (self-illuminating).
The fact was that there was a need for learned people in Varun loka (the realm of Varun Devta, the presiding deity of water). Varun had sent one of his most learned scholars to Janak’s Court. He would engage other scholars in shaastraartha (theological debates) on the condition that the loser would be drowned. Varun’s men would take learned men respectfully to the assembly. Ashtavakra’s father, Kahol Rishi was among those who had been defeated and drowned. When Ashtavakraji came to know of this, he came to Raja Janak’s Court. The question under discussion was, ‘Is this Satya or was that (dream) Satya?’ The learned Pundits had not been able to answer this question.
Ashtavakraji declared, ‘Neither is this Satya, nor is that Satya. Both svapna (the dream state) and jaagrita (the waking state) are established in that adhishthaana (substratum) which is illuminated by the effulgence that is svayama-prakaasha (self-illuminating). Only that substratum is Satya. The Sat (pure existence), and chit-prakaasha (the pure consciousness that illuminates) are one, and that is our own Atma. This, that, I and you, are all futile; they are mithya (relative truths).’
The Yagya of Varun Loka had been completed. Kahol Rishi was freed. The whole hall resounded with cries of ‘Mahamuni Ashtavakra ki jai – Glory to Ashtavakra Mahamuni!’
It is the same Ashtavakra Muni who spoke this Gita to Raja Janak.
By giving deep thought to the questions and answers given in the Ashtavakra Gita, it becomes clear that both the Guru and the shishya (disciple) are Tattvagna (knowing the essence of the Brahman).
It is with the purpose of giving salvation to the jigyaasu (seekers of the Truth) that an imaginary difference is created between the Guru and the shishya, to describe the sookshma vastu (the subtle object that is the Atma or the Brahman). It is important to keep in mind that to obtain Tattvagnan (Gnan about the Tattva – the essence of the Brahman) the jigyaasaa (desire to know the Truth) of the shishya and the samaadhaana (satisfactory explanation; clarification) of the Guru are absolutely essential.
If a shishya goes on thinking about the vishaya (objects of the senses) his thoughts will not touch or see the Tattva. The vishays are the cause of bondage. The more tyaaga (giving up) of vishays a person does – the more a person bound by sense objects gives them up – the more firmly will he be seated in his own svaroopa (essence; true form).
Only a person who does tyaga gets the Gnan of the Atma, because the Atma that is left after everything else is given up, is the parama-pada (supreme state of existence). No matter how much adhyaasa (superimpositions connected to something) of good and bad is done on the adhishthan (that is the Atma or the Brahman), the adhishthan neither opposes nor blocks the vishays that are superimposed on it. In the same way, a person should develop kshamaa (forgiveness), and saralataa (being straightforward) towards those who commit some offence against them in worldly interaction.
Dayaa (compassion) means to not be hard-hearted towards anybody, thinking them to be separate from our Atma. Like the Brahman, we should have shaanti (inner peace), santosha (contentment), and abaadhita satyataa (existence that cannot be negated). The saadhanaa (effort for spiritual progress) is done with keeping in mind the experience that Gnanis have had. The purport of this that if the antahkaran (fourfold mind; subtle body) is pure, a person can get Tattvagnan by just doing shravana (listening to spiritual discourses that state that the Atma and the Brahman are one, non-dual and the substratum of everything).
Ashtavakra Muni said, ‘Know that you are the saakshee (witness) of the panchabhoota (the five elements, of which everything is made). This is the one and only method by which you can get mukti (liberation from the cycle of rebirth). Understand that the word ‘sakshi’ means that you experience the world through your indreeya (sense organs). Your mind tells you that this is good and this is bad; this is mine and this is somebody else’s. Water and clay are the gnaana (knowledge) given by the indreeyas. The Gnan of what is right and what is wrong; what is mine and what is yours, is given by the mana (emotional mind).
Kaama-krodha (desire-anger) etc are saakshee-bhaasya (known by the sakshi). Svapna (the dream state) and sushupti (the deep sleep state) are also known only by the sakshi. The sakshi sees them without the use of the senses or the mind; meaning, they are experienced without the use of any karan (instruments).
The subjects that have been handed down to us by tradition – or are written in the Shastras – are unseen, imagined objects. They are experienced when the antahkaran-vritti (the mental inclination) is tadaakaara (identifies with that form). That is why knowledge of the past, future and present, the things that are far or near, gross or subtle, and everything that is experienced in the antahkaran that is connected to them, is through imagination. It is the same regarding para-loka (the realms after death) and the Ishwara.
Under the circumstances, these are experienced by the mind that is the witness, and when the vritti (mental inclination; thoughts) identifies with them, their sattaa (existence; reality) and sfoorti (pulsation) seems to be separate only because of a bhraanti (mistaken understanding) based on avidyaa (lack of Gnan; nescience).
Although the objects seen to be separate, they are not separate from the chinmaatra vastu (the object that is pure consciousness; the Atma). Meaning, nothing that is seen as separate is actually separate; it is the Atma; the Brahman.’
Ashtavakra Muni said, ‘Don’t do dhyaana (meditation) of any vastu (object). Don’t try to go into a Samadhi. Don’t do any research about any other. Know your Self. Investigate what your Self is. Mukti (liberation from rebirth) is not a paroksha (unseen) object; neither does it come from anywhere, nor does it go anywhere, and it is not found anywhere either. It is not given by anybody. You only have to come to the conclusion about what you true swarup is. Decide that you are the nitya (eternal), shuddha (pure), buddha (enlightened), mukta (liberated) adviteeya (non-dual) Brahman. Nothing else exists.
The word “I” is used for the sake of vive`ka (to discriminate, to separate for the sake of clarification). In the experience of an enlightened Mahatma, there is no such thing as a separate “I”, object, or vaakyaanvaya (the Aham cannot be broken up). Everything is an experience without the duality of he, who experiences, and that, which is experienced. This is an advaitya Satya – a non-dual truth. The way Ashtavakra Muni described it, is so lucid that it would be difficult to find such clarity elsewhere.
A jigyaasu (seeker of Truth) should always be alert. Grammatically, the word ‘saakshee’ means saakshaat drashta – one who has actually witnessed. Understand the meaning of saakshaat.
You need eyes to see the appearance of any object. You need the buddhi (intellect) to know whether the eyes are weak, strong, or blind. The one who knows whether the buddhi is shaanta (at peace), e`kaagra (focused), vikshe`pa (having some disturbance), sushupta (slumbering) etc does not obtain this information through any instrument; he just knows.
What is the experience of this svayamtaa (just knowing)? It would be foolish to just think that he is the sakshi. It is pure imagination to think, ‘he is the sakshi’.
To say, ‘I am the sakshi’ means that the first impression of ‘I’ being an individual has become mixed up with the sakshi. Therefore, ‘sakshi’ is not a sthiti (state; condition); it is a method of vive`ka (discrimination; separating).
When you see yourself as the sakshi of the antahkaran (fourfold mind; subtle body) that imagines time and space, the variety, expanse, and eternal existence, all these three will become moorcchhita (unconscious). Moorcchhita means an insensate object that has been superimposed on our Atma. In such a state, a jigyasu gets the bhram (wrong understanding) that his vritti (mental inclination; thought) of being the drashtaa (the one who sees) does not remain steady; or, that his mental state is not that of being a drashta.
All this is due to lack of vichaara (profound thinking that leads to understanding or the correct conclusion). The state of being a drashta is not for being – not for sustaining a vritti – it is only a support for separating the drishya (that, which is perceived) from the Atma. Once the vive`ka (the discrimination of that, which is seen being separate from the one who sees; i.e., the drishya being separate from the drashta) is achieved, the only thing that exists is the self-effulgent, non-dual Brahman, which is indicated by the general separation of the atyanteebhaava, meaning, it is devoid of general differences.
Furthermore, Samadhi is needed to free the antahkaran from sankalpa (resolves), vikalpa (doubts), vaasanaa (avid desires), vikshe`pa (disturbances), etc. However, no Samadhi is necessary to make the che`tan (consciousness) that is the substratum of the antahkaran, an experience, because its essence is, itself, experienced.
Samadhi is an obstacle in obtaining the experience of the Tattva; it is not an aid. When there is no vritti, there is no feeling of renouncing anything, or of the one who renounces. Therefore, Samadhi cannot remove agnaana (ignorance; nescience). There is a kartrittva (feeling of being the doer of the karma) in the practice of Samadhi (that I am the karta of the Samadhi). Samadhi does not have the capacity to even remove this feeling of being the karta. This being the case, the urge for Samadhi is in considering the antahkaran to be ‘I’ or ‘mine’. Furthermore, the urge to attain a Samadhi is itself, a granthi (imaginary knot that binds us to agnan).
Very well; come! I have given up the insistence on the state of being the drashta. There is no need for a Samadhi either. However, there should be chintana (giving serious thought to achieving enlightenment), isn’t it?
Well, Sir, tell me whether ‘Satya’ comes within the ambit of chintan.
Chintan is such that it will mold whatever you focus on in the form of the Satya; you will begin to think that what you think, is Satya.
Chintan is useful for removing the internal urge for external objects, but it is not required to obtain the experience that the Atma is the Brahman. Chintan is always about another, about something that is yet to be obtained. When there is no dvaita (duality) anywhere, where is the scope for chintan?
What is the highest, best, superlative and complete swarup of Gnan? It is that, in which there is no aham (I) who is the gyaataa (knower), and no idam (this; something separate from I) that is known. This Gnan is called ‘pragnaana’.
Pragnan means the Gnan that is absolutely free of any connection with the upaadhee (superimposition) in the form of our antahkaran. It is our own swarup – it is that, which is indicated by the word ‘tvam’ (you; the Atma). It is this that is the saakshaat (incarnate) Brahman, the Brahman that has no bhe`da-che`da (differences-separateness), vishe`sha (difference), maayaa (deceit), avidyaa (nescience), or dvaita (duality).
There is no saakshaatkaara (direct personal experience) of the Brahman. It is the Self that is known, when the bhram (wrong understanding) of a-saakshaatkaara (absence of a direct personal experience) is removed.
How wonderful! How marvelous! The Atma is shuddha (pure), adviteeya (non-dual), and gnaana-svaroopa (the form of Gnan). It is the shuddha chidvastu (the object that is pure consciousness), chinmaatra (nothing but consciousness). There is not even a whiff of duality in it.
I did not know my Self, and so I believed the body to be the Atma. The body is a separate object. It lacks consciousness. It is a conglomeration of several substances. An assembled object can never be the Atma, but I believed this body to be my Atma. I imagined my senses to be my eyes, and created a great group of separate beings. To believe the gross body to be the Atma and look through the window of this body, and see the enormous variety outside, is the sport of moha (deluded thinking).
All the differences of the jeeva (Atma attached to a body; an individual) and the jagat (world) are because we believe ourselves to be a separate body. Everything is seen because of the effulgence of the Atma, including the aakaasha (space; ether). The Atma is the chidaakaasha (the space within, which is pure consciousness, and in which everything is perceived). So, in which part of it is this prapancha (interactive world composed of the five elements and five senses) present?
There is no jeeva, there is no jagat; they are all perceptions. Nor do they have anyone who controls them. Duality is seen, but so what? Is everything that is seen real? There is no such rule that whatever is seen has to be real. The blueness of the sky is a clear example.
The Gnan that gives sattaa (existence) and sfurti (pulsation) is also the foundation of its priyataa (being dear). That sattaa, sfurti and priyata can never be separate from that Gnan. This means that what is perceived by the Atma is aatma-svaroopa (the form of the Atma; not separate from it). It is all pragnaanaghana (filled with the pragnan); it is the Atma. The perception is the Atma. Then, what is all this?
It is the Atma.
Very well; then, what is the bhram (wrong understanding)?
Bhram is to believe the objects to be separate; it is an ‘ultaa buddhi’ (an intellect that is going in the wrong direction). It is a bhram to believe our Atma to be some other.
It is true that things are seen to be separate. A shadow is seen, but is it separate from the object it belongs to? It is only the body, not the Atma. The whole world – including the body – is the Atma. The imagining of its birth, sustenance, and destruction is also the Atma. The ripples of the Gnan-swarup Atma are also Gnan-swarup. The jeeva, jagat, Ishwara (the Brahman with attributes), all seem to be ullaasamaatra (only splendor); but are, actually, the Atma.
All right; what is this vyaktittva (individuality)?
Vyaktittva means paricchhinnattva (being separate). Unless a person has a feeling that he is a separate individual, he will not have any awareness of the prapanch. The senses in the physical form make us aware of the prapanch through sound, vision, etc.
Appropriate and inappropriate actions are done through the organs of action. The praana (life spirit) gives the ability to move. The mana (emotional mind) gives names to objects. The buddhi (intellect) that contains sanskaara (subtle subconscious impressions) imagines Dharma (righteousness) and adharma (that, which is contrary to Dharma), and anukoola-pratikoola (favorable-unfavorable). Where is all this?
It is in the vyaktittva.
What is the root of vyaktittva?
It is the bhram that the seen anaatmaa (that, which is not the Atma) is the Atma. The root of bhram is the agnaana (lack of Gnan) about our swarup.
Actually, there is no such thing as agnan. However, as long as a person has the aham-bhaava (feeling of being a separate ‘I’) he has the perception, ‘I do not know myself as the Brahman.’
Whatever the perception may be, its object is mithyaa (a relative truth). The brahmaatmaikya gnaana (the Gnan that the Brahman and the Atma are one) is useful only after agnan is removed. Otherwise, the difference between Gnan and agnan is also imagined in our swarup.
The shuddhi (purification) of the individuality is essential when the person is in a state of agnan.
What is this shuddhi?
The shuddhi is when you see with vive`ka (discrimination) that the objects of which you are a sakshi are not your swarup. None of the objects are sukha (perfect contentment), nor che`tan (consciousness), nor do they have an abaadhita (that, which cannot be negated) sattaa (existence). Since they have no sattva-mahattva (truth-validity), there is no need to have raaga-dve`sha (attachment-aversion) for any of them. A person becomes free of worries as soon as raaga-dvesha is removed. Let what happens happen. Let what is seen be seen. There is no need to think about – or meditate on – the things that are seen. To free yourself from the prison of your individuality your heart should be filled with mumukshaa (desire to be free from the cycle of rebirth). You should listen to the discourses of a Sadguru (Guru established in the Satya) about the akhandaartha (the infinite Brahman), and do manana (meditation) about it.
For a virakta (having renunciation) mumukshu (one who has a wish to be free of the cycle of rebirth) who also has a teevra (acute) jigyaasaa (desire for the Truth), the mere hearing of Vedanta is sufficient.
For a person who has doubts it is necessary to do manan. And, a person who has viparyaya (negative thinking) needs to do nididhyaasana (bring the mind back repeatedly to the object of meditation).
Avidya is removed when a person obtains Tattvagnan. What happens to the vyaktittva after that? It remains, like the individuality in a dream. It is a temporary perception. It is neither ahead nor behind, neither far nor near, neither self nor other. Vyaktittva means only a perception. What are the good and bad qualities that should be in a man seen in a dream? It is meaningless prattle to talk about what his past and future lives would be like. A person will never reach an end to laments if he takes interest in such worthless chit-chat.
Therefore, the individuality is perceived, like someone seen in a dream. To give any importance to it is an obstacle in obtaining the vilakshana (indescribable) sukha of jeevanamukti (enlightenment), or parama (supreme) svaatantraya (independence).
The difference of saadhaka-baadhaka (helpful-obstructive) is also a miracle of vyaktittva; the individuality. Anything separate or different is a miracle of vyaktittva. It has no real existence that is separate from the Atma’s pure consciousness, which is the substratum of all that exists.
‘Aatmaive`dam sarvam’ (know that everything is the Atma).
‘Brahmaive`dam sarvam’ (know that everything is the Brahman).
‘Sa e`ve`dam sarvam’ (know that everything is That – the Brahman).
‘Ahame`ve`dam sarvam’ (know that everything is my Self).
When I first developed an inclination for Vedanta, there were two books I found particularly interesting. One was the Ashtavakra Gita and the other was the Mandukya Karika. I learnt almost all the shlokas in both books by heart. After I became a Dandiswami, my supremely dear Atma, Dandiswami Shri Prabodhananda Saraswati would listen to my discussions on the Ashtavakra Gita. This translation was done at his behest.
The language and style of this book is so simple that no commentary is required. However, Shri Pitambarji and Shri Jivanvidyasagar have written commentaries in Sanskrit. Shri Jalim Singhji’s Hindi commentary is also well-known. This Hindi translation had been lying with Shri Dandiswami for over forty years. A copy of it was with me. It was printed by Shri B.B.Gupta and his son-in-law, Shri Vinod Besval. May Bhagwan always inspire them to undertake such auspicious tasks.
It is my firm conviction that jigyasus who study it with earnestness and an open mind, with a desire to experience the oneness of the Brahman and the Atma, will find this book to be an invaluable raamabaana (the unfailing arrow of Shri Rama). They will definitely attain the eligibility for the parama-pada (supreme state) through this book. The bhram of the asakshatkaara (not experiencing) of the param-pada that is always with us, will also be removed by absorbing the contents of the Ashtavakra Gita.
Om Shantih Shantih Shantih