Sage Wisdom

   Ashtavakra (Contd.)

  All these words of wisdom culled out of texts available to us have great esoteric, semantic and etymological perspectives. It is extremely difficult to understand what the great sages visualized. We do not have the requisite qualification, training and experience ti understand them. Language fails to convey the exact meaning due to simple fact that words lose their meaning, get distorted by usage and we fail to grasp the real meaning; the worst thing is that we do not contemplate enough!

   Now, the words like 'Realization, attainment, liberation, emancipation or mukti, moksha etc. are abstract terms since there is nothing concrete one can  get here. The paths prescribed for this purpose is also abstract. They say, one can attain these through transcendental meditation, atindriya dhyana.Who knows what it is since all the means of knowing are crossed in this state. Thus what are we to do?

  The best thing is to 'keep quiet'. with a little experience in yoga and by divine grace and the touch of a 'Guru', we may venture to state that "everyone can reach this state and experience it" provided one contemplates on the statements made in these blogs. We advise those who are desirous of peace and happiness in life, progress,  prosperity, too, to contemplate. Contemplation is very simple. It is just doing one thing at a time with total involvement, chitta ekagrata, focused attention. This is the secret of success in both worldly, as well as, 'other-worldly' (bhukti-mukti) attainments. Devi upasana is the best. Chanting the mantra, mantropasana is a sure way to success.

     Whoever interested in a peaceful life may devote just 2 minutes (gradually increased to 20 to 40 minutes/a day) in solitude, observe the breathing, and experience the bliss! 

Ashtavakra (contd.)

   Chapters III and IV of Ashatavakra Samhita gives an interesting dialogue between the learned King Janaka and the Sage Ashtavakra. It is strange that Ashtavakra rebukes the King as a shudra and tells him he is not aware of  his Self. In turn, King Janaka reveals how 'even a jnyani will not understand the ways of an attained soul, a realized one. Summary of the dialogue is given below.

  A realized soul, man of 'Knowledge of the Self' is established in his Self and considers 'all that exist' is nothing but the Self. There exists only the Self and nothing besides 'IT'. This realization gives no room for any other material existence such as the body, mind, or the senses. Such a person is a videha, liberated soul. King Janaka is a videha, a liberated soul. However, Sage Ashtavakra is chiding him as a shudra, ignorant man!

  "Janaka, you are a shudra. Shudra is one who is afflicted by desire, a miserable creature full of desire- running after wealth, power, name and fame, knowing full-well that these are transitory and will not give any contentment and happiness. shokataptaah shudraah | Such an ignorant fool is a shudra. Ashtavakra asks Janaka, "How is it, a person of Knowledge, a 'knower of the Self' feel attached to material wealth and desirous of  name and fame, want to acquire more wealth?"

    Ashtavakra explains how greed causes misery and says, "Greed arises from avidya, ignorance, lack of atma-jnyan; illusion is like the silver ochre of the shell, or the silver of the pearl. Pancharatra has also defined the same. The jiva is ultimately left disillusioned for the simple fact that nothing in this transient, insentient world satisfies its greed, desire and hankerings.  

  Ashatavakra asks, "Why do you run about (run after transient things) like a miserable being even after you have realized the nature of the Self and an other? He gives some examples of how the waves that are caused by the wind appear to be real although the disappear soon; how the rope appears like a snake in the dark, etc.

  Ashtavakra chides Janaka: " Having attained the knowledge of the Self, how can you get deeply attached to sensuous life and thereby become impure? It is strange that one feels, this is mine even after realization of the Self". Ashtavakra continues, "It is strange that a man on death-bed is eager for sensual enjoyments little aware of his condition. How can a man of Knowledge be afraid of death knowing well that he is not the body?"  In fact, all dualities should end with the realization of the Self, saya Ashtavakra.

 So Janaka replies:
  "Oh, the knowledgeable person, learned Sage, the man of understanding, jnyeya, the man of knowledge (of the Self) just acts as if in a drama, plays the game of life, without being involved in the least of the 'goings on'. You cannot compare such a jnyani with the fools who are running madly after acquisitions, greedy, attached to worldly possessions, and unaware of the reality of the true nature of existence. 

Ashtavakra (contd.)

   What does he mean when Ashtavakra says, "This world is unreal"? This is the same instruction given by Sage Vashishtha to Prince Ramachandra of Ayodhya. The Upanishads explain this fact with a simile how we get afraid in the dark when we see a rope and think it is a snake. This sarpa-rajju example is given to impress up on our mind that it is 'the ignorance that causes all misery'. The moment ignorance is removed, misery, fear, anxiety, etc. disappear like the morning mist that disappears when the sun rises. 

  In the case of mistaking a rope for the snake, the fear is of the snake; but, the snake is not there. The rope appears like a snake because of the darkness. The moment light falls on the rope, the snake of our mind disappears and the rope is restored.  Hence, the fear is of the mind and the mind is obsesses with fear and snake becomes a medium, 'nimitta matrena' or cause here. Ajnyan is enlightened person who does not have any fear wherther it is a snake of not.

  Now, as regards the world, it is our mind that creates a world of objects due to the desire inherent in us. Whatever desire is there in the mind manifests itself as an idea, imagination and the resolve (sankalpa ) creates an idea, a means to possess it. Thus the paraphernalia of the objective material world appears from the mind and its desire. A mind calm and unaffected by any sort of desire due to the knowledge of the self establishes in itself, its Self. Thus, there is no beginning or end of the insentient here. This is what the great sages instruct us. When you are established in your Self, there is nothing to seek or nothing to possess. The world of objects, 'an other', not-self, disappears as soon as the knowledge of the Self dawns!

  Thus, a person can be happy and spend the stipulated span of life in sheer joy without any external support! All that we hold on to as a support falls off since these are not real. The Self, the atman is its own support and needs no external one for its existence. Whoever knows this will be established in his Self, svastha. Since the Self, Atm is also sat, chit and ananda, the 'knower of the Self' (jnyeya) is sacchidanada. He has no beginning (birth) or end (death) since it is 'sat' - nitya, nirantara, amara. 

The Absolute and the Relative

   What all these great attained souls like Raikva, Ashtavakra, or the Sage Vashsihta speak is about the path of return journey of the languishing soul. The earthlings, as we are, have taken an elemental body. The embodiment of the soul is the main issue here. The jiva starts its journey on this planet earth due to the chaitanya or prana that can be explained in physical, chemical, biological and even mathematical (digital) terms. Everything is energy, force, vibration and waves. It is totally sublime, subtler and the most difficult to detect with a digital value of 0.1 raised to the power of -30? From this totally abstract state of total silence (mahattanta shanta) all that we see have taken a gross state of concrete form in solid, liquid and gas. It this aspect that one has to understand carefully.
   The earliest unmanifest state is brahmn. There is no vibration, sound or waves here. The all-pervasive energy is yet to manifest and radiate in this primordial state. The Star is not yet born! The moment a star is born, may be a star like our Sun made of Hydrogen, half its energy is already lost. Then the radiant energy moves in all directions, rather, create directions, time and space. this is what the Veda says. Suryopanishat gives a beautiful account of this; so also, Mahanarayanopanishat and Narayana upanishat. Everything is manifest form of this latent energy. sarvam narayanat jayate.
 Thus, one can clearly understand how our prana, prajnya, atma manifests from narayana. all that is seen is, thus, the concrete form of the Absolute, Abstract, and the Infinite!
   Whoever realizes the fact that "Essentially, it is the abstract spiritual entity that takes a form and function, appears for some time, and disappears is the 'Truth'. This is the realization of the truth.
  Hence when Ashtavakra or Avadhuta says, "You are not  even born, where is the question of death?" little do we understand that an ionic, micron or sub-atomic particle (Atman) vibrates and creates an impression of this objective phenomenal world. It seems absurd to all those who cannot understand what is meant by life and death in this subtler, almost-non-existential state of the Absolute! People may call the saint, a realized soul mad fellow since he talks incoherently, in abstract terms what cannot be expressed in concrete terms. Those who have realized this truth will not speak and become munis, silent sages. As long as one talks, writes, and tries to express the absolute in concrete terms he/she is in a state of disillusionment. The moment knowledge dawns he/she become totally silent!

Raikva Says,

Raikva is depicted as a recluse, dirty, a clumsy fellow living under an old bullock cart and hence he earned the name Raikva the cart-man. Raikva was a great attained soul and even the birds that fly in the sky knew him! What he instructs to King Janshruti is an ey-opener.

   Once the swans werer flying over the palace of King Janashruti. King Janashruti was sitting on the terrace watching the sky. There were golden plates full of eatables around him. The swan leading the formation of the birds warned the other birds not to look at the golden plates and the contents and passed the remark that the King, although a knowledgeable person is not anyway wiser than that cart-man Raikva.

  King Janashruti who knew the language of the birds bewildered and sent for the cart-man Raikva. The attenders looked for this fellow everywhere and returned and reported the matter. He sent his ministers and finally they found him. They requested him to come to palace on the orders of the King. Raikva said that he knows no king and he is not obliged to anybody. Finally the king himself came with  500 hundred cows with a gold coin tied to each of its horn and requested him. When this did not get any response he brought his daughter wearing lots of ornaments and offered her in marriage and requested him to accompany to palace. Finally, reluctantly Raikva came to the palace and he was given a bath with fragrance and good clothes to wear. 

  The king narrated what he heard from the swans and requested him to impart him the knowledge. Raikva, in reply, asked him "Who is the king and how he got the throne?". King Janashruti proudly said that he is the king and got the throne from his father, who in turn got it waging a war with the neighboring country. "Oh! Then this throne is not yours, you shudra, rebuked Raikva". Then he asked the king:"Who would be the next who would sit on this throne that originally belonged to somebody else?"

  King got the worst shock of his life when he realized the fact that anybody, may be the minister's son, the army chief, or the king of the neighboring country, could get the throne since he had no issues. Thus, he realized the truth, gave up everything and went to vanaprastha ashram to meditate on the 'Truth'. Bt the way, Meditation is nothing but "med i tat i(eye) on!" (med, meaning, medicine for cure of all mental afflictions).

Avadhuta Says,

  Dattatreya is stated to be the son of Sage Atri and Anasuya, as the manifest form (amsha sambhuta) of Sri Hari Narayana. Here, in Avadhuta-Gita, he instructs the King Yadu the essence of of what Sri Krishna instructs Uddhava as depicted in the Bhagavata (11. 7-9). Avadhuta asserts that "very few people aspire to think of redemption, liberation from worldly attachments; it is only by divine grace that one gets 'unity consciousness', samyak-prajnya or oneness- of the Self". All mortals are prone to think of the physical body as the self and get too much to it, the gross, temporal, and the sentient.

   There is not much difference between what Ashtavakra says, or Sage Vashishta tells Sri Rama, or, for that matter what Raikva and Avadhuta say. All the problems that the mortals face during their journey of life on this earth are due to the ignorance and the accompanying desire to become this and that. But, these great Sages, attained souls, reiterate that, "There is nothing to attain anything here!"

In fact, we are made to believe that the embodied soul craves for emancipation. But, Ashtavakra goes beyond this and says, "you are already liberated. Where is the need for another liberation?"

  Avadhuta says, "The Atman (Self or Soul) is everything and there is no difference or non-difference, whatsoever; even the question of existence ('sat') or non-existence ('asat') does not arise. This appears a little dismaying to me! In fact this is the essence of all Veda jnyana, vijnyana. Essentially, I am the formless, all-encompassing, and all-pervasive 'Atman', soul".

  The very moment one comes to realize this he/she gets redeemed from all bondage. But how to reach this state of existence or non-existence?
   Right from the day one, we open our eyes on this earth and get recognized as the son or daughter of so and so, little do we realize or understand that we are acquiring qualities, names, functions and forms, what all attributed to us by others and we are none of these! We do not possess any form and a name is yet to be given! We go on changing in our body-form week by week and get totally distorted stage after stage until we lie almost unconscious on the death-bed. We never get the impression that we are ever-changing, deteriorating, and would die anytime!
   Thus, it is essential to understand these sublime aspects before death.

Avadhuta-Gita

Just similar to the Ashtavakra Samhita, the Avadhuta-Gita also eulogizes the state of existence in the ultimate Brahmn. Avadhuta is Dattatreya, the manifest name and form of Shri Hari Narayana. Narayana is everything as we have seen from Narayanopanishad or Suryopanishad. Everything manifests from Narayana. Narayana means eternal flow of Consciousness. There is beginning or end to this and it encompasses everything that exists! Now, this state of Narayana is not something to be attained or realized since IT only manifests as an other. So what all we see is Nrayana and nothing but Narayana. It is also the journey of the Soul, 'the Advent of the Soul'. the soul is an ion, a photon, a particle of energy, a lifetron. Hence what Avadhuta instructs to King Kartavirya is very simple. "Why do you cry, you restless Mind?" When everything is yourself, when there is nothing ele besides you, what is there seek? What is there know? What is there to realize? What is there to think of? There is nothing.

  This level of understanding does not come to mortals. However, every jiva is in this state everyday, every night and it does not know that! For instance, a person is looking askance and will not recognize even if his friend is standing in front of him! Many people are not hearing or seeing although they are in the midst of a gathering and lecture or music is going on. What do you call such a situation? so also, a person who is unconscious due to a blow on the head, or a person in deep sleep or in a state of day dream. All these indicate the silent mind or lack of focused attention. The state of 'brahm', Narayana or Krishna is that state where the mind is still.

  The most intriguing part of this study is the oft repeated statement: "Why do you cry when you are not born at all; and, the question of death does not arise at all?"

   Every passage given here is for deep contemplation and realize the 'Truth' Once the truth is realized the jiva is totally liberated.

Ashtavakra Gita

    Sage Ashtavakra goes on to say, "Neither are you the Akash, nor are you the air or fire, water or earth" although it is very clear that all that exists here is made of these five elements. He says, "Know thy Self". "This knowledge of the Self only will liberate you". "Be a Witness". "If you come out of the ignorance and realize that you are not the body and become consciously aware of your true Self as nothing but pure Consciousness, you will be instantly liberated."  (Ch. I. Verses 3-4).

   King Janaka whom Sage Ashtavakra is addressing is a learned person. Hence, this advice may seem a little strange. However, it is common knowledge that even a learned person comes within the grip of maya and, as such, tends to forget his true nature. Hence the instruction.

    Normally, the physical/material/ phenomenal objective world is made of parts and subject to deterioration and parts may go off anytime. All that is born here has to die. The objects that come within the limitations of  time, space and causation are bound to deteriorate and perish. Hence a jnyani should take to yoga and transcend these limitations. 

Ashtavakra said,

   "He who considers himself free is free indeed, and he who considers himself bound remains bound" (AV. I. 11).

    This may sound a little strange for those who have no knowledge of Bhavanopanishat. Bhavanopanishat explains how the universe (bhava) is the creation of our mind and the world we experience depends on our feeling, bhavana. yad bhavam tad bhavati. whatever happens, wish fulfillment, is the result of our desire, dreams and aspirations. So, where there is no want or desire there is no need for any worry. No desire, no world!

   Bondage is created by the mind that feels, that desires, that aspires for something.The desire of the jiva is the seed that causes bondage, repeated births and deaths. The Buddha said, "Desire is the cause of bondage." As the mind is full of desires, the jiva suffers; it is ignorant of the fact that there is a time lag between the time of desire and its fulfillment, causing the erosion of the joy of fulfillment; this causes disillusionment. Those who do not desire (for the transient, things bound by time, space and causation, as also, things made of parts that fall off) will always be free. Thus, our bondage, bandhana, is our own creation.When our mind is still, calm, peaceful, the jiva is happy.

   The jiva suffers due to the mind that creates all sorts of relations (sambandha), attachments (moha). Is it not strange that if some child is born in India somebody in Australia or USA or England feels that he has become a distant cousin, nephew, or an uncle or an aunt? So also, a person is elevated to the status of a grandfather or mother if their son or daughter get a son or daughter! It never occurs to the jiva to get out of this mischief created by the mind. 
  But, the most intriguing problem is that of parents and their children. Little do we understand that the supreme Lord only takes a visit to this Planet Earth to see whether 'what he has created is functioning right or not. The Lord has got power and prerogative called 'tirodhana' to appear wherever, whenever, and in whatever form He wants. He may appear in the same form everywhere! This is what is stated in Purusha Sukta of Rk Veda as "sahsraksha, sahasra bahu, sahasra paat | And, as such, what all we see is His different forms only. Besides, we are all an ion, a microcosm, of His magnificent form, the macrocosm. Hence, it is a gift, a present, given to us  when a child is born in our family. The birth of this child gives the man and his wife to whom it is born the status of parents and all others develop affinity and establish relation to it!
   Hence, it is this concept of 'One (the Absolute) only becoming many (Relative) has to be clearly understood.  Thus, Ashtavakra says, "The very thought of an other is ignorance; where is the problem when one only exists and there is no other besides it? he asks."

   Sri Krishnanandaji of Shivananda Ashram, Hrishikesha says, "All relational existence is unreal".

 Contemplation on brahmn will bring total enlightenment and liberation.

Ashtavakra (contd.)

    In his introduction to Ashtavakra Samhita of Nityasvarupananda, Prof. S. Mookerjee writes: "This moral discipline liberates the mind from the octopus of sense-objects and diverts it inwards. the inward diversion of the mind will enable the aspirant to realize his independence and detachment from the network of relations which constitute the phenomenal world. So long as the mind sees another self,  there is bondage. Freedom consists in seeing nothing but the Self as and in everything. The Self is the Brahman, the undivided and undifferentiated Consciousness (chit)- Existence (sat)-Bliss (ananda). The ego is consciousness limited and distorted by the mind as light is distorted by a prism. As soon as a person effects his liberation from the snares of the ego, he becomes Supreme Bliss, to which there is no limit."  

  hence it is the ego distorted by the mind that is the real problem. Also, the whole problem is one of realization of the Self. As long as the jiva feels the physical body is the self, its misery knows no end. Every pin prick bothers it. The objective world is created by the lack of knowledge of the Self and this knowledge of the Self is not forthcoming. It demands the highest order of self-discipline and total surrender to the higher Self (paramatman) and foolish ego does not permit it. So it is a never ending problem, eternal bondage.. The sansar is the self-creation of the ignorant jiva. As long as it does not realize its mistake of 'identifying an other as its own, the problem persists. The moment the realization dawns that "everything is Consciousness, existence and bliss and 'there is nothing beyond this', the problem of the jiva ends.

  Ashtavakra goes one more step beyond this point. He dwells on the jiva that has realized its true nature of existence as "sat-chit-anand" and goes on to say, such a jiva is already released from bondage. There is nothing to do for such a jiva, a jive that has realized the "Truth'- "Everything is Consciousness".  

(to be contd.)

Sage Ashtavakra's sayings

    There is no place for any intellectual jugglery here. Any word spoken has no meaning or value or use here. In fact, there is no word here either to speak or write since there is nothing to convey anything! There is nobody here or anything to speak! Then what is it? It is not something to be conveyed to someone at all! It is just 'tyat' or 'tat' (THAT) of the Vedic doctrine tat tvam asi (Thou art That!). This concept of 'tat' (brahmn) cannot be explained. In its earliest state, the cosmic egg (hiranayagarbha), the 'golden egg' (that holds seed of creation) is presumably, a Star, the Sun.The Sun appears in the horizon in a golden hue. However, this golden egg, hiranyagarbha, too, should have some primordial state of some form 'ghruni' (beyond the gaseous) or the other (wave and vibration), which is not forthcoming. The Veda gives a rough idea about it. It calls the primordial state Aditya from whom the Sun (surya) manifests as the golden egg and the rays (electromagnetic radiation) emanate from it with all hues and colors, qualities, power, Force, electricity, etc. Thus, what is seen is the gross form and the subtler and the much subtler aspects of this are not visible. Just like electricity, magnetism or heat, the effect of the subtler forces can be experienced, but they remain obscure as in water before converted into hydro-electricity!

   The digitization of the cosmic entity has been presented by scientists as the one that ranges between -0.1 and +0.1 rising to the power of -16 on the minus side and +21 on the + side. Thus we have the electrons, protons that swing left and right from the neutron, bosons, fermions, hodons (where space begins), chronons (where time begins), thoughtrons (minute particles of energy where thought begins), Lifetrons (where the pranic energy starts vibrating), and the core of the entity, the Atman may be digitized at the point of the meeting of the highest and the least as stated in the statement: anoraniyan mahato mahiyan | meaning, the smallest of the small and the largest of the large. Bot these mahato mahiyan, that is the 'paramatman' and least in dimension of the entity, the Atman are the same!   

(to be contd.)

  

Vairagya

Sage Ashtavakra gives a very clear idea about the terms like jnyan (knowledge), renunciation (vairagya), liberation, emancipation (mukti, moksha) . These terms have deeper meaning and connotation (antarartha) and will open our eyes. We have altogether different notions about these things. For instance, vairagya does not mean totally rejecting life,  going to forest in search of solitude. So also, Knowledge does not mean just possessing information, These terms are explained here in the following:

   King Janaka of Videha asks Sage Ashtavakra about the ways and means of acquiring Knowledge (jnyan), attaining Liberation (mukti), and the possibility of Renunciation (vairagya) in life (Verse 1). Here again, there is neither a so-called King Janaka, nor there is a country known as 'Videha'. Any person who is established in his 'Self' is a King and his body is 'videha' (sans body consciousness) since such a learned person is not consciously aware of the gross physical body and he is established in his higher Self. All are Janakas (jnyani) in this sense of the term.

  This takes us to the question of true knowledge that redeems us from our mundane existence. it is an endowment, a gift of God that we have the discriminating power to distinguish between the 'Self' and  the 'not-Self', the higher knowledge, para vidya.  But, we are busy with the outer world since the day one, we arrived on this earth, and opened our eyes. The sense organs are all 'out-going' and we do not exercise control over them. We acquire all sorts of information, knowledge about the names- nouns and pronouns, adjectives, verb and adverbs, prepositions, conjunctions and interjections and feel proud about our acquisition of mundane things. All these external objects are the cause of our bondage! Knowledge concerning material objects do not help in any way to attain salvation. The only way to liberation is to withdraw from this sensuous world.

  Sage Ashtavakra says, "Knowledge of the Self  (Atma-jnyan) is the only true knowledge" and, it is the only knowledge that helps the embodied jivatman to get permanent release from bondage. Here, the bondage arises from ignorance; the ignorant jiva thinks only of the physical body as the self and hence suffers pain and pleasure. 

(to be contd.)

Sage Ashtavakra Says,

In his instruction on Self-Realization, Sage Ashtavakra says,

  Those who aspire for liberation (mukti) should shun the sensuous world and treat the sense objects as poison. The spiritual seeker should seek "truth' and be sincere, kind, content, and seek forgiveness. He/she should be humble and show respect to others' feelings. This implies the prior qualification of a practice of ashtanga yoga sutra. A high order of self-discipline is called for here without which the mind cannot be focused on the higher Self. Giving up of worldly attachment is a must. One cannot ride two horses- suti and the asuti, the black and the white, at the same time; either you are here (dabbling in worldly affairs) or there (in pursuit of the higher, paramarthika). 

   This is the ultimate truth. People fool themselves by clamoring for worldly enjoyment, as also, seeking spiritual goal. Renunciation(vairagya) is necessary, of course, till one attains the 'knowledge of the Self'. As one advances in the spiritual pursuit, all these attachments drop off by themselves.

  [Note: the Samskruta shloka are not given here. Only the summary of the verses are given with some explanatory notes].

Ashtavakra Samhita

 The sayings of Sage Ashtavakra seems to be the ultimate state where nothing exists! Ultimately, nothing exists; all that exists is an illusion of the mind- 'chitta vikalpa', 'bhrama', or just the waves and vibrations of energy in the scientific terminology; it is the 'chit-shakti' in tantric terminology. When the Veda asserts that "One only becomes many", obviously, the many is the manifest forms of one only. The seeker who wants to know takes recourse to devata and Chandas only to realize the fact that what he seeks is himself (and becomes a Rishi)! One only (the seeker) becomes the devata (the deity/ knowledge) and the Chandas (means of knowing). Ultimately, noth the seeker and the means of seeking knowledge disappear leaving only the Knowledge. Thus, it is always, 'the one' that remains at the end. So also in the case of every jiva that is born; the one only becomes many and reverts back to its early state of oneness. Ashtavakra makes this point very clear saying, "an other is the problem. Once this principle of oneness, ekam, undivided (indivisible) Self is realized all the problems disappear like the mist that disappears with the rising Sun. When the light dawns on the jiva the dualities disappear! Redemption, liberation or mukti moksha and such other questions do not arise at all when the jiva realizes the Self. It is the 'chit-shakti', prana, the pure consciousness (shuddha prajnya) that is eternal, un-diminishing and immortal. The 'Self' is one and the 'Self' is the only that exists, and nothing exists besides it.

   This.realization of the 'ultimate reality' is the fundamental goal of all jivas and the goal also disappears when the jiva knows it and feels " I am that". This is the ultimate principle- 'so'ham'. Even this aham asmi, 'I am', or aham brahmasmi disappears ultimately leading to nothingness, says Ashtavakra. A day before I entered this earth as an ion, a particle of light,  photon, i was just light, energy, prana in an invisible core of the atom, the atman. It is who got embodied in the earthen shell- annamaya kosha. I remain the same Light even after i discard this earthen shell is the realization.

     Thus, ultimately, there is neither a seeker, nor the sought. all these- jnyan, jnyeya, jnyata, disappear with the 'realization of the Self' (atmasakshatkara). 

  "What is there to know when there exists only the all-knowing 'Self', and nothing besides it?", asks Ashtavakra. There is nothing to know, nowhere  to go, and nothing to do.  This is exactly the state of a jiva in its infant stage as well as the ripe old age! So also, is the state in deep sleep, as well as, in asamprajnya samadhi. The only difference is that the jiva knows this  in its transcendental meditative (deep samadhi) state, but not in the other two states.

Ashtavakra Gita

   we have a number  of spiritual texts and it may fairly well be said that there is nothing to beat the Ashtavakra Gita in analyzing the ultimate Truth. Ashtavakra Gita is far excellent and a few other that may well be considered here are the Avadhuta Gita, Vashishta Gita, Uddhava Gita, and, of course, the Bhagavad-Gita. Ashtavakra Gita may be considered a continuation of the Bhagavad-Gita and the ultimate realization of What Bhagavan Sri Krishna says. 

   Just similar to the Bhagavad-Gita, the Ashtavakra Gita dwells on the ultimate reality{ "thou art that", tat tvam asi | The term 'tat' or 'tyat' is 'brahmn'.  Brahmn is the 'One' that has no name, form or f unction and, as such, inexplicable.Even to name it is not possible since there are no syllables, alphabets to use and spell it. Hence it is inexplicable and can not be defined as such and such. Whoever wants to know this 'Truth', this 'brahmn', this inexplicable 'One', will seek the Guru. The Guru, like an electrician, linesman who connects the wires to flow power from the Pole in the street to the Meter Board in the house, will get light.It is this Guru, Sri Krishna who is enlightening Arjuna in the Bhagavad-Gita and it is Ashtavakra enlightening King Janaka, The central idea is thus 'enlightenment',  the realization of the 'Self'. The term 'tvam is the jivatman here represented by Arjuna in the Gita and the King Janaka in the Ashtavakra Gita. The ultimate truth is 'brahmn'. This truth is realized by means of  'yoga'. Here 'yuj' is the welding power and it brings the union of atman with paramatman (asi). The 'asi' apsect of 'tatvamasi' is the teaching of Sri Krishna as Yogacharya and He gives alternate means of realization of the Self, such as, the karma marga, bhakti marga, the jnyan marga, the dhyana marga, and the ultimate surrender- sharanagati marga.  

  But, there is a significant departure from the conventional approach to this spiritual development here in the Ashtavakra Gita.  Ashtavakra Gita does not say anything about 'dos' and 'don'ts'. It advocates total silence, totality of existence, established in the 'Self'.

  There is a very beautiful introduction by Prof. Satkari Mookerji to the "Ashtavakra Samhita' presented by Swami Nityasvarupananda, published by Advaita Ashrama. Kolkata. Prof. Mookerji says, "(Ashtavakra Samhita) is not a philosophical treatise in the technical sense of the term. It does not care to call in aid the intellectual resources which are the only stock-in-trade of all philosophical dissertations. We find in it, on the contrary, an unfoldment of the ultimate Truth, which is the final objective of philosophy, but which for ever eludes its grasp. Philosophy..... falls short of the direct realization of the 'Truth'. For direct realization the spiritual aspirant must undergo a course of sadhana under the guidance of a guru who has himself gone through the grind and envisaged the Truth face to face.   

    "The Self (Atman) alone is real and all 'not-Self' is appearance. The false identification of the Self with the 'not-Self' is the cause of bondage. Bondage is thus due to ignorance of the real nature of the Self, and freedom is attained as soon as the ignorance disappears on the dawn of self-realization.....The existence of an 'other' (then the Self) is the cause of all our worry and unhappiness".

  "In reality, the Self (Atman) is always free; freedom is not attained, but simply realized and discovered." (SM)

Ashtavakra Said...

    'Ashtavakra Samhita' is the dialogue between King Janaka and the Sage Ashtavakra. King Janaka wants to know how to acquire 'Knowledge', how is renunciation possible, and liberation attained? these questions are concerned about jnyan, mukti, and vairagya. Knowledge or jnyan does not mean material science here; it involves the knowledge that redeems the jiva from the eternal cycle of births and deaths on this earth, called 'mrutyu-loka'. All that is born has to deteriorate, die and disintegrate; this is the rule. Everything made of parts are bound to disintegrate and fall off. Hence, an intelligent jiva does not aspire for anything but redemption once it comes to know this truth. Thus, jnyan is this realization. Realization of the Self, 'atma-sakshatkara', is true jnyan.
   The human beings are the only creatures that have been bestowed with the power of thinking, dissertion, discretion, discrimination and dissemination. The evolution of mankind is a very slow process and over the millennia, the jiva has developed this power of mind that can think. Still it is not yet fully developed to a stage where it can overcome all the defects involved in the process of development of mind and most of the qualities of the lower animals still dominate the human beings,and, as such, they behave reckless without discrimination. It takes a long, long, time to develop the faculties of proper thinking and act like the humans. These humans have just been promoted in the scale and as such, are yet to learn to behave like the true humans discarding all the acquired animal instincts and propensities. It is a long way to higher up in the scale and reach the state of pure consciousness, brahmn. It is this attainment of state of pure consciousness that is leading to liberation, mukti.
   The human beings have evolved from the stage of embodiment of jiva as a living being, that include plant life, aquatic, arboreal, and amphibian, through the reptiles, mammals and primates. All through it is the physical aspect that became prominent with a system of nerves and neurons, veins, ducts, or such other means to carry or convey (food, water, sensations, etc.). These two stages are:annamaya kosha and the pranamaya kosha. The jiva is a physical entity with ethereal aspect developing slowly, leading to development of 'mind' (manomya kosha). When mind is fully developed it is called manu, manav (man). It is only the first stage where rudimentary aspects of mind are manifesting in humans predominantly with qualities of hunger, thirst, desire (Kama), sleep and copulation. Man is yet to develop the higher aspects of pure love, piety, compassion, sacrifice, self-less behavior and other humane qualities. And, as such we find people fighting wars, committing crimes, and indiscriminately engaging in games of power and profit-mongering, much against the common interest, welfare of the fellow beings. However all these do not mean anything here in the higher level of consciousness where the humans become more and more divine and engage themselves in the pursuit of higher truth, atma-sakshatkara, Brahma-jnyan and finally, liberation, emancipation (mukti and moksha).
 Thus, King Janaka is interested in knowing what is jnyan, renunciation and liberation. Ashtavakra gives a beautiful exposition of the 'true nature of our existence' and reveals the secrets hitherto never so clearly explained by any learned sage! The greatness of Ashtavakra lies in the frankness with which he presents the 'truth' and his ability to explain what is inexplicable!
to be contd.)
   

Ashtavakra

Vanaparva in the epic Mahabharata gives an episode about King Kahoda and his son Ashtavakra. Ashtavakra is 'jataveda', a jnyani-at-birth.  How this name 'ashtavakra' came to the great enlightened person is very interesting. During those days, the wife was a real dharma-patni taking part in spiritual pursuits like the Sage Yajnyavalkya and Maitarayani. When the scholarly Kahoda was explaining the Veda and other scriptures, the child in the womb of pregnant wife Sujata was hearing it. It exclaimed, "Oh, dear father, you are getting all these scriptures wrong". Kahoda got angry when his child yet to come out remarking on his scholarship and said ' you, ashtavakra' as a simple word of warning not to comment on others. The child had twisted arms and legs when born and came to bee known as Ashtavakra. In course of time, Kahoda had a defeat in the court of King Janaka and had to serve the Sage Vadin who defeated him. 

   Almost twelve years passed when the child Ashtavakra insisted on knowing about the whereabouts of his fatner and his mother asked him to go to the king and ask hi,. Accordingly, Ashtabakra went and asked King Janaka about his father. The King said, Kahoda is serving his Master and you may get him back after defeating him in the spiritual contest. Finally, Ashtavakra got his father released after defeating the learned Master Sage Vadin and brought him back. On the way, he took a bath and crossed the river Viraja/Samanga and gained his original straight form. But his name remained.

   What is this knowledge Ashtavakra had which his father did not have and was defeated by Sage Vadin?  It is a very simple 'Truth'. It states- "Everything is Consciousness", "sarvam kahaluvidam brahmaa | Whoever has realized this truth is immortal, in the sense, he/she knows that Atman is eternal and all other paraphernalia, the material or objective world is just a super-imposition. Thus, one gets disillusioned about the transient wold and turns to the knowledge of the Self. When he/she is established in the Self, automatically, gets released from bondage. Such a person is sadyomukta. 

  We will give some of the extracts from Ashtavakra Samhita in the next few blogs.

Atman-Brahmn Combine

    Knowledge concerning Atman is called Adhyatma vidya. The Atman is defined by the ancient scriptures such as AtmOpanishat, AdhyAtma upanishat, yOgOpanishat, BAvanOpanishat, etc. in many a different ways and, a hundred versions, commentaries, views, and opinions are available on it. But, it is necessary that each seeker find his. A few of them are given here for contemplation and realization.

   Atman, the Soul, is subtler than the subtlest matter, atomic, still retaining its original spirit, power, light, energy and force. It is so pure and subtle that it cannot be known in its subtler spiritual state. The Soul/Atman is supposed to be all-knowing. By knowing Atman, everything else becomes known! But the ability to know, to understand depends on consciousness. An unconscious entity cannot know, cannot understand. The knower, popularly known as the “I”, is the Self. It is the “I” that understands, knows, experiences and responds. According to Ramanuja, the Self, the soul is not pure consciousness, but an embodiment, appendage of consciousness. The quality of the soul is omniscience. By itself, it is not knowledge, consciousness, it is Brahman. It is independent, nirupadhika. It is self-effulgent, light. The quality of omniscience is that of Brahmn. The self is a self-manifesting intelligent entity.

   One of the characteristics of the self is its operation at different levels of consciousness. The states of consciousness are the states of Consciousness. There are seven different levels attributed to the self- with the muladhara at the bottom and the sahasrar at the highest. Hence, the jiva operates at different levels, but normally it gets stuck at the bottom attached to earth, (Bhu) and very rarely at higher levels above the anahata at the level of the heart. Although the soul is omniscient, it does not actively participate in the affairs of the jiva unless invited by means of yoga. This does not preclude the jiva from using the power of the soul in its effort to reach the highest Brahmn.

   Thus, it is very clear as to why the jiva is in an abysmal state of ignorance. The attachment of the self to the body, senses, mind, and ego condemns it to the level of mundane earthly existence. On the other hand, when the self is attached to the extra-sensorial, transcendental, turiya, it operates with the help, guidance and cooperation of the soul. When the jiva reverts from its external attachments and turns completely inward it merges with Brahmn.

  However, the sadhaka has to be aware of the levels of consciousness at which he is operating. He must be aware of the different levels of consciousness and the nature of the self. Also, one must be aware of the meaning and purport of different terms of expression in English- the Soul, Self, the “I”, and Samskrutam (not the anglicized ‘Sanskrit’) the Atman, the Brahmn, the “aham” etc. There are different connotations to each of these and there should not be any confusion. This clarity is not forthcoming in ordinary people due to sincere effort in understanding. People get confused about the self and the soul, the Atman and the Brahman, and the ‘i’ the body and ‘I’ the Self, especially when the scriptures assert "Atma eva brahma", or "aham brahmasmi".

Brahmn

    The term ‘Brahmn’ or Brahman is different from the four-faced Creator Brahma (chaturmukha brahma). Caturmukha Brahma is the authorized power of Brahmn, who manifests as the universe as a result of, what is called, ‘divine will’. this is only an opinion expressed in the scriptures. The dialogue, discussion and differences of opinion regarding these basic concepts still exist. There are scholars and Pundits who do not agree on a single definition or scriptural statements regarding this. The problem lies not with the scriptural statements but with the level of understanding of the seeker and his ability to realize the truth. For all practical purposes, Brahmn is the ultimate reality and all others are manifestations of this unique Spiritual entity that is just dynamic silence. The objective world and jivas exist in this vacuity, bhuman or Brahmn. The jivas come under spatio-temporal limitations. Their existence is subject to change. The difference between the Brahman (Be) and the Jiav (Being) lies in the present continuous ‘-ing’! Thus the being can easily revert to its state of Be by just taking recourse to silence and non-action (akarma). Those who are established in their Self with peace and tranquillity are indeed established in Brahmn. This state exists even in deep sleep as well as deep meditation.   

   ‘Atman’ or the Soul is the core of the substance. It is the nucleus. It is the vibration, spanda, kampana- the turbulence, waves that emanate from vibration that create ‘Energy’. This Energy is the result of vibration of the core of the substance, atman, the nucleus, and remember, it is not the nucleus by itself-the creator of the nucleus, that is Brahmn. Brahman is also called parabrahman when any higher power is assumed beyond all limitations. Nobody knows the extent of Space, Akasha (See Aurobindo: Secret of the Veda). Akash (kham) is Brahmn.

    Brahmn is all about the state of existence or non-existence (sada or asada). When we talk about Brahman, it should be remembered that we are talking about the primordial constitution that might have prevailed before the origin of the universe. No boy is certain about this. What all we think, know, talk about, or hear and read from scriptures are of no avail in visualizing the Brahmn. The parts that go to make the whole are the jivas (the Atman) like the cells in the Bee-hive. The jivas live in Brahman like the Honey-bees that inhabit the Bee-hive. This is what is “My Father in Heavens and I are One”. All the Vedic statements are thus udgitha, ‘ut’, meaning ‘exalted’. The sages have realized the ‘truth’ in an exalted state of their transcendental meditation. Nothing precludes the ordinary person from taking up yogic exercises and realizes the Self, the Brahmn. Whatever is attributed to Brahmn is that which is visualized in samprajnyata (differentiated) samadhi and whatever is not visualized but experienced in total merger in Brahmn is asamprajnyata (undifferentiated) samadhi and the jiva is Shiva only in the latter state. These different states of consciousness are explained later.

  The ancient scripture are just like tools only. Some people hold on to the scriptures and forget the goal. It is said, “God sent the word, and these people hold on to word and forget the God. So also, God sent a Messenger and these people hold on to the Messenger and forget the God. There is no end to foolishness (moudhya) of these people (mudha) as stated in the Bhatgavad-Gita. 

      It is thus clear that realization of the Brahmn, the Self, is the primary goal of the jiva. As soon as the jiva realizes the Self, the world disappears in the sense it is liberated from the bondage, the attraction of sensuous objects, the trivial objective world. In this sense of the term, the jiva gets rid of its attachment (moha) on its carnal body, too, and gives up all worldly interests. The living being (jiva) realizes the truth that ‘the physical body is subject to change, wear and tear, diseases, and death. The realization is the fact that “Self is not the body”. This realization “I am not the body” turns its attention to the inner Self. It is atma sakshatkar when the inner self is visioned. Persons who surrender to the higher Self, God, the Almighty, do not perturb any more. They rest in peace (RIP) for rest of their life no matter what happens. This sense of security, peace and tranquility of mind, unbounded happiness and joy is immortality! Immortality doe not mean that this physical body suffereing from disabilities, old age, sickness and death will continue forever. It only means that the person, the jiva, has realized the futility of caring for the trivial and starts looking to the inner Self. The inward journey starts due to Knowledge (jnyan), Wisdom (viveka), and the resultant Renunciation (vairagya). This takes the jiva to the world of yajnya, daana, and tapas. Yajnya is sacrifice, daana is selfless service, and tapas is contemplation on Brahmn. Thus, the jiva attains its goal- purushartha; sadhana is complete with this attainment.