Ashtavakra Gita/Ashtavakreeyam – Chapter - 20

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 20

Chapter -20 – Jeevanmukthi

 

King Janaka speaks “Oh! Guruo, I am that supreme Bhramam  and I have understood the splendor of the all-pervasive Bhramam which is beyond appearances, Prakrithi, body, Indhriya, mind and intellect, Shoonya/emptiness, free from desires. Oh! Guro, I am that supreme Bhramam which is beyond Dhvandha/duality, Shastra, Athmajjyanam, and contentment, free from worldly matters and bondage and Thrishna. Oh! Guro, I am that supreme Bhramam which is free from Vidhya/knowledge, Avidya/ignorance, ‘I’ consciousness, body consciousness, Bandham/bondage and Moksham/liberation. The supreme Bhramam is beyond description, that has no appearance or specific forms, free from all those I have mentioned above. Oh! Guro, the supreme Bhramam is beyond description, it is free from Prarabdhakarma, Jeevanmukthi, and Vidhehakaivalyam/union with the Bhramam.  Oh! Guro, the supreme Bhramam which is free from attributes, is beyond Kartha/doer, Bhoktha/consumer, free from the absence of thoughts or thoughts, Aparokshanubhoothi, and Vishayajjyana.  Oh! Guro, the supreme Bhramam which is Adhyava/non-dual is beyond Loka, Mumukshu, Yogi, Jjyani, Bandha, and Muktha. Oh! Guro, the supreme Bhramam which is Adhvaya, is beyond Shrishti/creation, Samhara/destruction, Sadhya/aim/feasible, Sadhana/instrument, Sadhaka, and Siddhi. Oh! Guro, the supreme Bhramam is pure, it is beyond Pramatha/knower, Pramana/instrument to know, Prameyam/the fact to know, Prama/knowledge, and hence the supreme Bhramam is beyond existence or non-existence. Oh! Guro, the supreme Bhramam is Nishkriya/free from Kriya and it is beyond Vikshepam/lack of attention, Ekagratha/, ignorance, dullness/foolishness, Harsha/happiness, and Vishadha/grief. Oh! Guro, the supreme Bhramam is free from thoughts, is beyond Vyavaharika/Practical, Paramarththika/spiritual, Sukha/happiness, and Dhukha/grief. Oh! Guro, my mind and intellect is already merged in the supreme Bhramam is pure; it is beyond Maya/illusion, Samsara/worldly existence, Preethi/contentment, Virakthi/abandonment, and Jeeva.  Oh! Guro, the supreme Bhramam is serene, Kootastha/resides as a soul in living beings, indivisible, and changeless. Hence, the supreme Bhramam is beyond Pravriththi/activities in the worldly affairs, Nivriththi/spiritual practices, Mukthi, Bandhanam. Oh! Guro, I am the part of that supreme Bhramam which has no body-consciousness, free from afflictions; it is the essence of auspiciousness. Hence, it is beyond Upadhesha, Shasthram, Shishya, Guru, and Purusharththam.  Oh! Guro, Jjyani does not feel the presence or absence of anything is beyond Dhvaitha and Adhvaitha.”

 

Kva Bhoothani Kva Dheho Va  Kvendhriyani Kva  Va Mana: | Kva Shoonyam Kva Cha Nairashyam Mathswaroope Niranjjane ||

 

Kva Shasthram Kvathma Vijjanam Kva Va  Nirvishayam Mana: | Kva Thripthi: Kva  Vithrishnathvam Gatha Dhvandhasya  Me Sadha ||

 

Kva Vidhya  Kva Cha  Vavidhya Kvaham Kvedham Mama Kva  Va | Kva Bandha  Kva Cha  Va Moksha: Swaroopasya  Kva Roopitha ||

 

Kva Prarabdhani Karmani Jeevanmukthirapi Kva Va | Kva Thadh  Vidheha Kaivalyam Nirvisheshasya  Sarvadha ||

 

Kva Karththa  Kva Cha Va Bhoktha  Nishkriyam Spuranam Kva Va | Kvaparoksham Phalam Va Kva Ni:Swabhavasya  Me Sadha ||

 

Kva Lokam Kva Mumukshurva Kva  Yogi  Jjanavan Kva  Va | Kva Bandha: Kva Cha  Va Muktha: Swa Swaroopeahamadhvaye ||

 

Kva Shrishti: Kva Cha  Samhara: Kva Sadhyam Kva Cha  Sadhanam | Kva Sadhaka: Kva  Sidhdhirva Swaswroopeahamadhvaye ||

 

Kva Pramatha  Pramanam Va Kva  Prameyam Kva Cha  Prama | Kva Kimchith Kva Na Kimchith Va Sarvadha  Vimalasya  Me ||

 

Kva Vikshepa: Kva Chaikagryam Kva  Nirbodha: Kva Moodatha | Kva Harsha: Kva Vishadho Va Sarvadha  Nishkriyasya  Me ||

 

Kva Chaisha  Vyavaharo Va Kva  Cha Sa  Paramarththa | Kva Sukham Kva Cha Va  Dhukham Nirvimarshasya  Me Sadha ||

 

Kva  Maya  Kva Cha Samsara: Kva  Preethir Virathi: Kva Va | Kva Jeeva: Kva Cha  Thadh Bhrama Sarvadha  Vimalasya Me ||

 

Kva Pravriththir Nivriththir Va  Kva Mukthi: Kva Cha  Bandhanam | Kootastha  Nirvibhagasya  Swasthasya  Mama Sarvadha ||

 

Kvopadhesha:  Kva Va  Shasthram Kva Shishya: Kva Cha  Va Guru: | Kva Chasthi Purusharththo Va Nirupadhe:  Shivasya Me ||

 

Kva Chasthi Kva Cha Va  Nasthi Kvasthi Chaikam Kva Cha Dhvayam | Bahunathra  Kimukthena  Kim Chinnoththishtathe  Mama ||

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 19

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 19

Chapter -19 – Athma Vishranthyashtakam

King Janaka speaks “Oh! Guro, I have removed the sharp thorns of the misconception that stuck in my heart, with the Thaththvajjyana/supreme knowledge of all-pervasive Bhramam resides as the soul is eternal and changeless,  Oh! Guro, I have understood the splendor of supreme Bhramam resides as a soul in living beings, so I am free from Dharma and Kama, Arththa and Viveka, Dhvaitha, and Adhvaitha. Oh! Guro, my mind and intellect is wedged in the all-pervasive supreme Bhramam, therefore I am beyond the past, present and future, zone and time. Oh! Guro, my mind and intellect is already wedged in the splendor of that supreme Bhramam, therefore I am beyond that Athman or Anathman, Shubha or Ashubha, thoughts or absence of thoughts. Oh! Guro, my mind and intellect is already wedged in that supreme Bhramam, hence I am beyond that Swapna, Jagrath, Sushupthi, and Thuriya state. I am independent and free from fear. Oh! Guro, my mind and intellect is already wedged in the splendor of supreme Bhramam, hence I do not find any difference in nearness or distant, Sthoola or Sookshma, inner or outer concept.  Oh! Guro, my mind and intellect is already wedged in the splendor of that supreme Bhramam, hence I am beyond the concept of death, life, worldly matters, Universe, the deluge of Universe, or Samadhi.  Oh! Guro, my mind and intellect is already merged in the splendor of supreme Bhramam, hence what shall I do with the knowledge of Thrivarga/Dharma, Arththa, Kamam, or Yoga and Gnana?”

 

Janaka Uvacha –

Thaththva Vijjana Sandhamshamadhaya  Hridhayodharath | Nanavidha Paramarsha Shalyodhdhara: Kritho Maya ||

 

Kva Dharma: Kva Cha  Va Kama: Kva Charththa: Kva  Vivekitha | Kva Dhvaitham Kva Cha  Va Adhvaitham Swamahimni Sthithasya  Me ||

 

Kva Bhootham Kva  Bhavishyadh Va  Varththamanamapi Kva Va | Kva Dhesha: Kva Cha  Va Nithyam Swamahimni Sthithasya  Me ||

 

Kva Chathma Kva Cha  Vanathma Kva Shubham Kvashubham Yadha | Kva Chintha  Kva Cha Vachintha  Swamhimni  Sthithasya Me  ||

 

Kva Swapna: Kva  Sushupthirva Kva Cha  Jagaranam Thadha | Kva Thureeyam Bhayam Vapi Swa Mahimni Sthithasya  Me ||

 

Kva Dhooram Kva Sameepam Va Bahyam Kvabhyantharam Kva Va | Kva  Sthoolam Kva Cha Va  Sookshmam Swa Mahimni Sthithasya Me ||

 

Kva  Mrithyur  Jeevitham Va Kva Loka: Kvasya  Kva Laukikam | Kva Laya: Kva  Samadhirva  Swa Mahimni Sthithasya Me ||

 

Alam Thrivarga Kathaya  Yogasya  Kadhayapyalam | Alam Vijjyana Kathaya  Vishranthasya  Mamathmani ||

Ashtavakra Gita/Ashtavakreeyam – Chapter – 18 -4

 

Ashtavakra Gita/Ashtavakreeyam – Chapter – 18 -4

Chapter -20 – Characteristics of Athmajjyani -4

Sage Ashtavakra speaks “Oh! Rajan,  Mahathma who always immerses in the supreme Bramham resides as soul, remains free from ‘I’ consciousness/me, mine and myself, and body consciousness. Therefore, he does not bother whether the body is ruined or not. Oh! Rajan, Jjyani does not possess anything as his own, he has no restrictions to travel or smile, he is independent, he is free from the sense of duality/witness oneness-in-all/all-pervasive Bhramam, he has no false perception, he has no interest in worldly matters or bondage, he is free from desires, hence he remains blissful always. Oh! Rajan, Jjyani considers precious yellow metal and mud as same, he is free from ignorance, Rajas and Thamas, and Nirmama/selfless shines always. Oh! Rajan, Jeevanmuktha is beyond comparison, he is free from desires, attributes, and remains contented always. Oh! Rajan, Jjyani is profound in all the scriptures, Veda, Vedanta, but pretends to be unknown, he sees everything and pretends to be not seen, he speaks but pretends to be unspoken, he is free from attributes, therefore he is beyond comparison. Oh! Rajan, the Jeeva who is Nishkama/has no desires, does not find differentiation in matters, or good or evil, King or beggar, hence they shine always. Oh! Rajan, Yogi is disciplined, innocent, enthusiastic, and Nishkama/free from desires, is beyond control, or self-control, and knowledge in scriptures and Veda. Oh! Rajan, Jjyani takes pleasure in the contemplation of supreme Bhramam resides as soul, lead a contented life, free from desires and afflictions, therefore it is impossible to describe the state of a Jjyani. Oh! Rajan, a Jjyani while immerses in Sushupthi, remain free from it, if in Swapnavastha remains free from it, and Jagrathavastha also remains free from it. He is beyond Sushupthi, Swapna, Jagrathavastha, he remains contented always. Oh! Rajan, Jjyani is free from thoughts, Indhriyas, intellect, and Ahamkara, in the sense he is free from the redundant thoughts, impurities of Indhiryas, intellect, and Ahamkara. Oh! Rajan, Jjyani is free from happiness or sorrow; he is beyond Viraktha or Asaktha, Mumukshu or Muktha. Oh! Rajan, an Athmajjyani is a fortunate one; he is beyond the state of Vikshiptha, Samadhi, Jada, and Panditha. Oh! Rajan, Jjyani does not take pleasure in respect, or does not get agitated in disrespect, he is free from the fear of death, and do not get anxious about life. Oh! Rajan, Jjyani is serene, do not search for a place to live where the people are crowded or do not search for living in the woods where there is no human, he remains contented, serene and blissful wherever he lives.”

 

 

Pathathudhethu Va Dheho Nasya  Chintha  Mahathmana: | Swabhava Bhoomi Vishranthi Vismritha Shesha Samsrithe: ||

 

Akimchana: Kamacharo Nirdhvandhvash Chinnasamshaya: | Asaktha: Sarvabhaveshu Kevalo Ramathe Budha: ||

 

Nirmama: Shobhathe  Dheera: Samaloshtashma Kanchana: | Subhinna Hridhaya  Grandhir vinirdhootha Rajasthama: ||

 

Sarvathranava Dhanasya  Na Kimchith  Vasana Hridhi | Mukthathmano Virthripthasya  Thulana Kena Jayathe ||

 

Janan Api Na Janathi Pashyannapi Na Pashyathi | Bhruvannapi Na Cha  Bhroothe Koanyo Nirvasanadhrithe ||

 

Bhikshurva Bhoopathirvapi Yo Nishkama: Sa Shobhathe | Bhaveshu Galitha  Yasya  Shobhanashobhana Mathi: ||

 

Kva Swacchandhyam  Kva Sankocha: Kva Va  Thaththva  Vinishchaya: | Nirvyajarjjava Bhoothasya  Charitharththasya  Yogina: ||

 

Athma Vishranthi Thripthena  Nirashena  Gatharththina | Anthar Yadhanu Bhooyetha  Thath Katham Kasya Kadhyathe ||

 

Supthoapi Na  Sushupthau Cha  Swapneapi Shayitho Na Cha | Jagareapi Na  Jagarthi Dheerasthriptha: Padhe Padhe ||

 

Jja: Sachinthoapi Nishchintha: Sendhriyoapi Niridhriya: | Subudhdhirapi Nirbudhdhi: Sahamkaroanahankrithi:  ||

 

Na Sukhi Na cha Va Dhukhi Na Viraktho Na Sangavan | Na Mumukshur Na Va Muktha Na Kimchinna  Cha Kimchana ||

 

Vikshepeapi Na Vikshiptha: Samadhau Na Samadhiman | Jadyeapi Na  Jado  Dhanya: Pandithyeapi Na Panditha: ||

 

Muktho  Yadhasthithi Swastha: Kritha Karthavya Nirvritha: | Sama: Sarvathra  Vaithrishnyana Smarathyakritham Kritham ||

 

Na Preeyathe  Vandhyamano Nindhyamano Na Kupyathi | Naivo Dhvijathi Marane  Jeevane  Nabhinandhathi ||

 

Na Dhavathi Janakeernnam Naranyam Upashanthadhi: | Yadhathadha  Yathrathathra Sama  Yevathishtatha: ||

Ashtavakra Gita/Ashtavakreeyam – Chapter – 18 -3

 

Ashtavakra Gita/Ashtavakreeyam – Chapter – 18 -3

Chapter -20 – Characteristics of Athmajjyani -3

 

Sage Ashtavakra speaks “ Oh! Rajan, Jjyani is pure, does not take interest in Dhrishya or Prapancha/Prakrithi, and therefore he is beyond responsibilities, Vairagya/renunciation, Thyaga/self sacrifice, and Shama/self-control. Oh! Rajan, Jjyani always immerses in the contemplation of supreme Bhramam, do not get attached to the destructible Prakrithi, therefore he is beyond Bandha/bondage, Moksha/liberation, Harsha/happiness, and Vishadha/grief.  Oh! Rajan, the supreme wisdom of all-pervasive Bhramam, and the impermanent nature of Prakrithi remove interest in worldly matters and attachments, hence the Jjyani shines as Nirmama/ free from ‘I’ consciousness, Nirahankara/ego, and pride, and Nishkama/free from desires. Oh! Rajan, Jjyani considers himself as Avinashi/indestructible Bhramam, and free from afflictions, therefore he is beyond Vidhya/wisdom, Vishwam/Universe, body-consciousness, and Mamatha/attachments. Oh! Rajan, an ignorant who strive for control over sense, soon get tired of it and begins to get attached to material matters, and speaks meaningless. Therefore the spiritual practices engaged by the dull-minded/ignorant people are like the bathing of an elephant. Oh! Rajan, an ignorant does not leave his foolishness even after listening to the eternal truth of all-pervasive Bhramam, they remain inactive and remain Vishayalolupa. Oh! Rajan, Jjyani may engage in different tasks, does not expect fruit from it, or does not reveal his contribution to it.  Oh! Rajan, Jjyani is Nirvikara/free from passion, and Nirbhaya/free from fears, therefore he does not find the difference of light or darkness. Jjyani is beyond duality and abandonment. Oh! Rajan, Yogi is indescribable; he is beyond Dhairya, Viveka, and Nirbhaya. In his view, there is no hell or heaven, or Jeevanmukthi.  Oh! Rajan, Jjyani is dispassionate, does not desire for anything or do not get disappointed in the absence of it. His intellect is drenched in Parmanandha/supreme bliss, and free from the afflictions of Adhyathmika Thapa. Oh! Rajan, Jjyani is Nishkama, he does not praise the Sajjana, or disrespect the Dhurjjana, he considers happiness and sorrows as the same, and he is contented and free from responsibilities.  Oh! Rajan, Jjyani does not hate the Samsara, or desire for Athmadharshana, he is beyond Harsha or  Amarsha, dead or alive. Jjyani contemplates upon that supreme Bhramam resides as a soul, so he is beyond the thoughts of birth and death. Oh! Rajan, Jjyani does not keep special attachment with children and wife, he is free from desires, he is free from ‘I’ consciousness or body consciousness, they are free from worldly desires, hence they shine always. Oh! Rajan, Jjyani is independent, fearlessly travels on the world, he takes shelter in the wood or city at the time of sunset, lives in utmost contentment, consume whatever available and remains blissful always.”

 

Shudhdha Spurana Roopasya  Dhrishya Bhavamapashyatha : | Kva Vidhi: Kva  Vairagyam Kva Thyaga: Kva  Shamoapi Va ||

 

 

Spuratho Anantharoopena Prakrithim Cha Na  Pashyatha: | Kva Bandha: Kva Cha  Va Moksha: Kva Harsha Kva Vishadhitha ||

 

Budhdhiparyantha Samsare  Mayamathram Vivarththathe | Nirmamo Nirahamkaro Nishakama: Shobhathe  Budha: ||

 

Akshayam Gathasanthapam Athmanam Pashyatho Mune : | Kva Vidhya  Cha Kva  Va Vishwam Kva  Dhehoaham Mamethi Va ||

 

Nirodhadheeni Karmani Jahathi Jada Dheeryadhi |Manoradhan Pralapamshcha  Karthumapnothya Thathkshanath ||

 

Mandha: Shruthvapi Thadhvasthu Na Jahathi Vimoodatham | Nirvikalpo Bahir Yanthadhanthar Vishayalalasa: ||

 

Jjanath Galithakarma Yo Lokadhrishtyapi Karmakrith | Napnothyavasaram Karthum Vakthumeva Na Kimchana ||

 

Kva Thama: Kva Prakasho Va Hanam Kva Cha  Na Kimchana | Nirvikarasya  Dheerasya  Nirathankasya  Sarvadha ||

 

Kva Dhairyam Kva  Vivekithvam Kva  Nirathankathapi Va | Anirvachya Swabhavasya  Ni: Swabhavasya  Yogina: ||

 

Na Swargo Naiva Narako Jeevanmukthir Na  Chaiva Hi | Bahunathra  Kimukthena Yoga Dhrishtya Na Kimchana ||

 

Naiva Prarththayathe  Labham Na Labhenanushochathi | Dheerasya  Sheethalam Chiththam Amrithenaiva  Pooritham ||

 

Na Shantham Sthauthi Nishakamo Na Dhushtamapi Nindhathi | Samadhukha Sukhasthriptha: Kimchith Krithyam Na Pashyathi ||

 

Dheero Na  Dhveshti Samsaramathmanam Na Dhidhrikshathi | Harshamarsha Vinirmuktho Na Mritho Na Cha Jeevathi ||

 

Ni: Sneha : Puthra Dharadhau Nishkamo Vishayeshu Cha | Nishchintha: Swashreereapi Nirasha: Shobhathe  Budha: ||

 

Thushti: Sarvathra  Dheerasya  Yatha Pathitha Varthina: | Swacchandham Charatho Dheshan Yathrasthamitha Shayina: ||

Ashtavakra Gita/Ashtavakreeyam – Chapter – 18 -2

 

Ashtavakra Gita/Ashtavakreeyam – Chapter – 18 -2

Chapter -19 – Characteristics of Athmajjyani -2

 

Sage Ashtavakra speaks “Oh! Rajan, Jjyani is neither sad nor happy, his appearances may reveal that his either sad or happy, but he is beyond sorrow and happiness, the state of a Jjyani can be easily understood by the enlightened souls. Oh! Rajan, Jjyani’s are beyond Manovriththi/grief or joy, happiness or sorrow, grace or disgrace, gain, or loss. Oh! Rajan, the sense of the performance of duties and responsibilities itself is Samsara. The Jjyanis, enlightened souls, Shoonyavriththi/ascetics, Nirakara/pure souls, Nirvikara/dispassionate Jeeva are free from worldly matters and bondages; hence they are free from afflictions and Karma as well.  Oh! Rajan, Mooda/Ajjyani/ignorant gets agitated without reason, or when they remain free from activities. The Jjyani who is truly immersed in activities are free from agitations and remain serene always. Oh! Rajan, Jjyani whenever engages in Pravriththi Marga, remains serene while they speak, or perform various deeds and routines, they remain free from miseries and sorrows like the ignorant people. A Jjyani is free from afflictions, remains serene always like the deep pond without even the slightest movements on its water. Oh! Rajan, the ignorant who is free from the performance of deeds itself would become a deed for him, adds the fruit of that Karma.  The performance of the deeds of Jjyani’s brings the fruitful results to them. Oh! Rajan, ignorant remains Viraktha even to his possessions of wealth, a Jjyani who lacks body conscious is neither have attachment or detachments. Oh! Rajan, the ignorant pond over the Dhrishya and remains attached to it, a Jjyani who is free from afflictions, witnesses the Dhrishya and does not take pleasure in it. Oh! Rajan, Jjyani is  Anasaktha/detached, he performs all the Karmas like an innocent child, he is free from impurities and performs tasks without any expectations. Oh! Rajan, Jjyani is a benevolent and fortunate one, have the deep sense of Oneness-in-all, impartial, even though he lives a normal life like others, do not get attached to the Pravriththi/deeds or people, possessions or things. Jjyani does not ponder over Samsara, and experiences of the Samsara, he does not think about Moksha, or does not approach various methods to achieve that Moksha. Oh! Rajan, Jjyani constantly ponder over the supreme Lord who resides as a soul in living beings, achieves the highest of the transcendental state, he is Nishkama and the essence of that supreme Bhramam remains successful. Oh! Rajan, the Mahathma who has profound knowledge of the all-pervasive Bhramam resides as a soul in the living beings, does not desire for Bhoga or Moksha, do not get attached to worldly matters, people, money, richness, wealth, possessions, fame, etc. Oh! Rajan, Bhramajjyani who has achieved the highest of the knowledge of the all-pervasive Bhramam, which has no duality, is Shudhdhabhodhaswaroopa does not have any responsibilities or need to perform any tasks. He considers the Universe/Prapancha is mere illusion/Maya, and destructible, and the supreme Bhramam is an all-pervasive and eternal truth. ‘Jagath Mithya Bhrama Sathyam’.  Oh! Rajan, the Bhramajjyani who has profound knowledge of the Prapancha which is created out of illusion/Maya, has impermanent nature, and the Universe/Prakrithi is derived out of the Maya of the supreme Bhramam, which is pure and supreme consciousness, hence they contemplate on that supreme Bhramam and remain serene always.”

 

Santhushtoapi Na Santhushta: Khinnoapi Na Cha  Khidhyathe | Thasyashcharya Dhasham Tham Tham Thadhrisha  Yeva Janathe ||

 

Karthavyathaiva  Samsaro Na Tham Pashyanthi Soorya: | Shoonyakara  Nirakara  Nirvikara  Niramaya: ||

 

Akurvannapi  Samkshobhadh Vyagra: Sarvathra  Moodadhi: | Kurvannapi Thu Krithyani Kushalo Hi Nirakula: ||

 

Sukhamasthe  Sukham Shethe Sukhamayathi Yathi Cha | Sukham Vakthi Sukham Bhunkthe  Vyavahareapi Shanthadhi: ||

 

Swabhavadhyasya Naivarthir Lokavadh Vyavaharina: | Mahahridha  Ivakshobhyo Gathaklesha: Sa Shobhathe  ||

 

Nivriththirapi Moodasya  Pravriththir Upajayathe | Pravriththirapi Dheerasya  Nivriththi Phalabhagini ||

 

Parigraheshu Vairagyam Prayo Moodasya  Dhrishyathe | Dhehe Vigalithashasya  Kva Raga: Kva  Viragatha ||

 

Bhavana Bhavanasaktha Dhrishtir Moodasya  Sarvadha | Bhavya Bhavanaya  Sa Thu Swasthasyadhrishti Roopini ||

 

Sarvarambheshu Nishkamo Yashcharedh  Balavanmuni: | Na Lepasthasya  Shudhdhasya  Kriyamanoapi Karmani ||

 

Sa Yeva  Dhanya  Athmajja: Sarvabhaveshu Ya: Sama: | Pashyan Shrunvan Sprushnan Jighrannashnistharsha Manasa: ||

 

Kva  Samsara; Kva Chabhasa: Kva Sadhyam Kva Cha  Sadhanam | Akashasyeva  Dheerasya  Nirvikalpasya  Sarvadha ||

 

Sa  Jayathyarththa Samnyasi Poornna Swarasavigraha: | Akrithrimoanvacchinne Samadhiryasya  Varththathe ||

 

Bahunathra  Kumukthena  Jjatha Thaththvo Mahashaya: | Bhoga Moksha  Nirakamkshi Sadha Sarvathra  Neerasa: ||

 

Mahadhadhi Jagath Dhvaitham Namamathra  Vijjrumbhitham | Vihaya  Shudhdha Bhodhasya  Kim  Krithyamavashishyathe ||

 

Bhooma Bhoothamidham Sarvam Kimchinnastheethi Nishchayi | Alakshya Spurana: Shudhdha: Swabhavenaiva Shamyathi ||

Ashtavakra Gita/Ashtavakreeyam – Chapter - 18 -1

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 18

Chapter -18 – Characteristics of Athmajjyani -1

 

Sage Ashtavakra speaks “Oh! Rajan, a dull-minded person cannot achieve perfect control over sense, even if he tries hard to achieve it. The Athmajjyani who always immerses in the contemplation of supreme Bhramam achieves perfect control over sense even in the most difficult situations. Oh! Rajan, Vishayasaktha lacks the knowledge of all-pervasive supreme Bhramam resides as soul in living beings, therefore they believe The universe and its living beings as ‘real’, Viraktha believes nothing is ‘real’, an Athmajjyani considers himself as the part of that Bhramam and there is nothing is real other than the all-pervasive Bhramam. Oh! Rajan, the dull-minded soaked in worldly matters and bondage, does not understand the pure Bhramam which has no duality, they engage in Sagunaworship and continues to do the same until the death, and therefore they do not achieve satisfaction.  Oh! Rajan, Mumukshu remains independent, free from afflictions, bondage, and attachments to worldly matters. Mumukshu considers the worldly matters, and bondage as a wild bear, hence they take shelter in solitude and immerses in the contemplation upon that supreme Bhramam.  Oh! Rajan, Jjyani who is free from Vasana/attributes, appears as the fierce lion that drives away untamed elephants like Vasana from their vicinity. Oh! Rajan, Jjyani who is free from false notions and serene won’t practice the various methods to achieve Mukthi. Jjyanis while living in the material world and performs activities, do not get attached to anything; concentrate on that supreme Bhramam resides as a soul in them. Oh! Rajan, the intellectuals/pure-minded constantly seeks Athmopadhesham from preceptors and achieves serenity of mind, hence do not consider the tasks performed as responsibilities or NishidhdhaKarma/unwarranted, and do not keep them free from activities. Oh! Rajan, Jjyani is free from Raga and Dhvesha, therefore their Karma is considered as same as the children, Rijju/jjyani performs the tasks needed to perform according to time and zone, his auspicious and inauspicious deeds would be like the children. Oh! Rajan, the practice of free from Raga and Dhvesha provides Chiththashuddhi/pure intellect, Gnana/wisdom, contentment, and eventually the Paramapadham. Oh! Rajan, the knowledge of supreme Bhramam resides as soul, is free from Karma, and the results of Karma, this knowledge would remove all the Chiththavriththi of the Jeeva. Oh! Rajan, Jjyani is independent, lacks interest in worldly matters and bondage; therefore he shines in an extraordinary way. The Asaktha/dull-minded who is drenched in worldly matters and bondage does not achieve serenity of mind. Oh! Rajan, the Jjyani considers the stately luxuries, and life in the cave as the same, they are free from imaginations, bondage, worldly matters, hence they do not find any difference in stately luxuries or life in a cave.  Oh! Rajan, the highly revered Jjyani does not find any difference or will not have Raga or Dhvesha towards Shrothriya/listeners, Devatha/deities, Theertham/sacred Rivers and shrines, Sthree/women, King, and dearest people.  Oh! Rajan, Yogis will not feel Harsha/happiness or Vishadha/grief upon honor or disgrace. Yogis who are often disrespected and insults by Bhrithya/servants, Puthra/children, Kalathra/wives, Dhauhithri/grandchildren, Gothraja/relatives, but they do not feel any difference in other’s deeds or feel emotional.”

 

 

Kva  Nirodho Vimoodasya  Yo Nirbandham Karothi Vai | Swaramasyaiva  Dheerasya  Sarvadhasava Krithrima: ||

 

Bhavasya  Bhavaka: Kashchinna  Kimchidh  Bhavakopara: | Ubhayabhavaka: Kaschidh  Yevameva  Nirakula: ||

 

Shudhdhamadhvayamathmanam Bhavayanthi Kubudhdhaya: | Na Thu Jananthi Sammohadhyava Jeevamanirvritha: ||

 

Mumukshor  Budhdhiralambam Antharena  Na Vidhyathe | Niralambaiva Nishkama Budhdhir Mukthasya  Sarvadha ||

 

Vishaya Dhveepino Veekshya  Chakitha: Sharanarththina: | Vishanthi Jadithi Krodam Nirodhaikagra Sidhdhaye ||

 

Nirvasanam Harim Dhrishtva  Thushneem Vishayadhanthina: | Palayanthe  Na Shakthasthe Sevanthe  Krithachatava: ||

 

Na Mukthikarikam Dhaththe  Ni:shanko Yukthamanasa: |Pashyan Shrinvan Sprushan Jighrannashnnasthe Yadhasukham ||

 

Vasthu Shravana Mathrena  Shudhdha Budhdhir Nirakula: | Naivacharamanacharamaudhasyam Va Prapashyathi ||

 

Yadha  Yath Karthumayathi Thadha Thath Kuruthe  Riju: | Shubham  Vapyashubham Vapi Thasya  Cheshta  Hi Balavath ||

 

Swathanthryath Sukhamapnothi Swathanthrya Labathe Param | Swathanthryannirvrithim Gaccheth Swathanthryath Paramam Padham ||

 

Akarthruthvamabhokrithvam Swathmano Manyathe  Yadha | Thadha Ksheena  Bhavanthyeva  Samasthahchiththavriththaya : ||

 

Ucchrumkhalapya Krithika Sthithir Dheerasya Rajathe | Na Thu Saspruha Chiththasya  Shanthir Moodasya  Krithrima ||

 

Vilasanthi Mahabhogair Vishanthi Girighvaran | Nirastha Kalpana Dheera  Abadhdha Muktha Budhdhaya: ||

 

Shrothriyam Devatham Theerthamanganam Bhoopathim Priyam | Dhrishtva  Sampoojya  Dheerasya  Na Kapi Hridhi Vasana ||

 

Bhrithyai: Puthrai: Kalathraishcha  Dhauhithraishchapi Gothrajai: | Vihasya  Dhikritho Yogi Na Yathi Vikrithim Manak ||

Ashtavakra Gita/Ashtavakreeyam – Chapter - 17

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 17

Chapter -17 –Thaththva Swaroopa Vimshathikam

 

Sage Ashtavakra speaks “Oh! Rajan, the Sadhaka who is contented, have perfect control over sense, remains in solitude, and take pleasure in the supreme Bhramam resides as a soul in him, would achieve the fruit of wisdom and Yoga. Oh! Rajan, it is surprising that the Thaththvajjyani does not grieve over anything in this world, with the knowledge of all-pervasive Bhramam. Oh! Rajan, Athmajjyani who takes pleasure in the supreme Bhramam resides as a soul in him will not take pleasure in the worldly matters, like the elephant which is used to consume the fresh leaves of palm trees, never get attracted to the Neem leaves. Oh! Rajan, it is rare to find a Jeeva who is contented with the comforts and luxuries that have enjoyed, and do not desire or anticipate for pleasure that has not achieved in life. Oh! Rajan, in this world, you could see people yearn for Bhoga and Moksha, the Mahapurushas never yearn for Bhoga or Moksha, and rare to find these kinds of Mahathma. Oh! Rajan, it is very rare to find the noble souls who do not have attachment or sense of abandonment on Dharma, Artha, Kama, Moksha, birth, and death. Oh! Rajan, Mahatmas will not have the desire for the deluge of the Universe and its living being or do not express hatred in its existence, they are  fortunate souls, contemplate upon that eternal Bramham and live in utmost serenity. Oh! Rajan, the Athmajjyani, is contented, free from redundant thoughts, satisfied in whatever he has seen, touched, tasted, listened, etc. while the Panchendhriyas performs its tasks, the Athmajjyani does not get attached to it. Oh! Rajan, the person who is completely freed from the ocean of Samsara does not have Asakthi/attachment or Virakthi/abandonment. Jjyanis does not get attached to anything, performs tasks without personal motive, and their Indhriyas does not get wedged to anything. Oh! Rajan, it is surprising that the Jjyani remains in a state of ‘sleepless sleep’/neither sleeps nor awake, not bothered to open or close eyes, these Jjyanis are in a transcendental state which is beyond description. Oh! Rajan, the Jeeva who has achieved the serenity of mind, these Jeevanmuktha remains free from all Vasanas/attributes, in utmost purity of mind. The Jeevanmuktha witnesses the worldly matters, and performs all those tasks listen, touch, smell, taste, walk or talk, even after all these, they would remain free from Raga and Dhvesha/I have already mentioned about the Raga and Dhvesha to you. Oh! Rajan, The Jeevamuktha remains Anasaktha, does not praise or disrespect anything, he does not get angry or happy on anything, he does not take or give anything. Oh! Rajan, the Jeevanmuktha remains serene at all times, he does not fall for the beauty of women or does not get agitated at the time of death. Oh! Rajan, the Jjyani is free from Raga and Dhvesha, does not see the difference of happiness or grief, male or female, the achievement of wealth, or loss of wealth.  Oh! Rajan, Jjyani who has no interest in worldly matters or attachments, gets freed from violence, kindness, pride, compassion, astonishment, and anger. Oh! Rajan, Jeevamuktha is neither attached nor passionate to Bhogavasthu, Jjyani does not get disappointed or excited whether he is successful or not.  Oh! Rajan, the Bhramamjjyani/Shoonyachiththa, who feels the presence of all-pervasive Bhramam, and firmly believes that there is nothing other than Bhramam in this Universe, does not understand the difference of peace or agitation likes or dislikes.  Oh! Rajan, the Bhramajjyani who lacks the ‘I’ and body consciousness/feeling of I, mine and myself, has the thorough knowledge of all-pervasive Bhramam, understands the Universe/Prapancha is Maya and destructible, gets freed from all the desires, even the performance of his Karma does not get wedge with him.  Oh! Rajan, the Athmajjyani discards the state of sleep, awaken, unconscious and dreaming, and immerses in the transcendental state/supreme bliss which is beyond description.

 

Ashtavakra Uvacha –

Thena Jjyanaphalam Praptham Yogabhyasa Phalam Thadha | Thriptha: Swacchendhriyo Nithyam  Yekaki Ramathe Thu Ya: ||

 

Na Kadhachijagathyasmin Thaththvajja Hantha  Khidhyathi | Yatha  Yekana Thenedham  Poornnam Bhramandamandalam ||

 

Na Jathu Vishaya: Keapi Swaramam Harshayanthyami | Sallaki Pallava Preethamivebham Nimbapallava: ||

 

Yasthu Bhogeshu Bhuktheshu Na Bhavathyadhivasitha | Abhuktheshu Nirakamkshi Thadhrisho Bhava Dhurllabha: ||

 

Bhubhukshiriha Samsare Mumukshurapi Dhrishyathe | Bhoga Moksha Nirakamkshi  Viralo Hi Mahashaya: ||

 

Dharmarththa Kama Moksheshu Jeevithe  Marane  Thadha | Kasyapyudhara Chiththasya  Heyo Padheyatha  Na Hi ||

 

Vancha  Na Vishwavalaye Na Dhveshasthasya  Cha Sthithau | Yadha  Jeevikaya  Thasmadh  Dhanya  Asthe  Yadha Sukham ||

 

Kritharththo Anena Jjyanenethyevam Galithadhi: Krithi | Pashyan Shrunvan Sprushan Jighrannshnanasthe  Yadha Sukham ||

 

Shoonya  Dhrishtir Vridha  Cheshta  Vikalaneedhriyani Cha | Na Spruha  Na  Virakthirva  Ksheena Samsara Sagare ||

 

Na Jagarthi Na Nidhrathi  Nonmeelathi Na  Meelathi | Aho  Paradhasha  Kvapi Varththathe  Mukthachethasa: ||

 

Sarvathra  Dhrishyathe  Swastha: Sarvathra Vimalashaya: | Samastha Vasana Muktho Muktha: Sarvathra Rajathe ||

 

Pashyan Shrunvan Sprushan Jighrannshnan Grihnan Vadhan Vrajan | Ehithanihithair Muktho Muktha  Yeva Mahashaya: ||

 

Na Nindhanthi Na Cha  Sthauthi Na Hrishyathi Na Kupyathi | Na Dhadhathi Na Grihnathi Muktha: Sarvathra Neerasa: ||

 

Sanuragam Sthriyam Dhrishtva Mrithyum Va Samupasthitham | Avihvalamana: Swastho Muktha  Yeva  Mahashaya: ||

 

Sukhe Dhukhe  Nare Naryam Sampathsu Vipathsu Cha | Vishesho Naiva Dheerasya  Sarvathra  Samadhrshina: ||

 

Na Himsa Naiva  Karunyam Naudhdhathyam Na Cha Dheenatha | Nashcharyam Naiva  Cha Kshobha: Ksheena  Samsarane  Nare ||

 

Na Muktho Vishyadhveshta  Na Va  Vishaya Lolupa: | Asamsakthamana Nithyam Prapthaprapthamupashnuthe ||

 

Samadhana Samadhanahithahitha Vikalpana: | Shoonyachiththo Na  Janathi Kaivalyamiva  Samsthitha: ||

 

Niramamo Nirahankaro Na Kimchidhithi Nishchitha: | Anthargalitha Sarvakasha: Kurvannapi Karothi Na ||

 

Mana: Prakasha Sammoha Swapna Jadya  Vivarjitha: | Dhasham Kamapi Sampraptho Bhavedh  Galithamanasa: ||

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 16

 

Ashtavakra Gita/Ashtavakreeyam – Chapter - 16

Chapter -16 –  Sarva Vismaranopadhesham

 

Sage Ashtavakra speaks “Oh! Thatha, after learning and teaching Sakala Shastra and Puranas, Veda, and Vedanta, you can’t achieve serenity of the mind unless and until freed yourself from all those. The sound sleep does not bring Mukthi, in the state of sleep you are forgetting about the Universe and all those happened and happening around you, but the ignorance remains within you, therefore it is impossible to achieve Mukthi in the state of deep sleep. The Jeevamuktha understands that the Universe/ Prapancha and all that witnessing are a mere illusion; the all-pervasive supreme Bramham is eternal and he is the part of that supreme Bhramam. Oh! Rajan, even after performing Yogic practices, taking pleasure in the material world, and while performing various Karma, your mind and intellect always yearn for something free from desires and afflictions. The eternal truth is that the Jeeva never gets satisfied with the material pleasures, chases after the serenity of mind, which is impossible to achieve without the knowledge of supreme Bhramam. Some may conduct a rigorous search of supreme Bhramam that resides as soul in living beings, through Yogic practices and various means, eventually gets exhausted.  The fortunate ones, with the understanding of Oneness-in-All, the all-pervasive nature of Bhramam, realize the Prakrithi/Universe is Mithya, the supreme Bhramam is eternal and indestructible. In this way, the fortunate ones achieve Paramanandha/supreme bliss.  Oh! Rajan, the wellness is something laziness to open and shut the eyes, possible only for the ascetics who are free from Kriya, a Jjyani would be free from the interest in worldly matters, and Kriyas. Oh! Rajan, once the mind is free from Dhvandha/sense of duality, like ‘I have performed this or I haven’t performed this’ then only the Jeeva would be free from Dharma, Artha, Kama, and Moksha, then only the mind would achieve Mukthi.  Oh! Rajan, Viraktha will not have interest in worldly matters or bondage, and a Ragi/Vishayalolupa chases after material pleasures and wealth, fame, etc. therefore people who are attached to people, money, matters, wealth, fame, richness, etc.. can not be a Viraktha.  Oh! Rajan, desires are the root cause for the Aviveka/ignorance and grief, the process of getting attached to matters and abandoning them would keep flourishing the branches of the tree of Samsara, hence a Viraktha does not attach or abandon the matters.  Oh! Rajan, the Raga/ego, lust, pride, jealousy, etc. progresses when the Jeeva works passionately on a subject, in the same manner when he abandons it would create Dhvesha/hatred in him. Therefore remain free from Raga and Dhvesha, and live like children who are considered as Jjyani, keep you free from Pravriththi and Nivriththi Marga.  Oh!
Rajan, the VishayaAsaktha, is the person who has drenched in worldly matters and bondage tries to abandon the Samsara to get rid of the afflictions. Veetharaga/Anasaktha who is already free from miseries does not stick in the grief of  Samsara.  Oh! Rajan, the person who takes pride in ‘I’, has achieved Moksha/self-proclaimed Moksharththi and had ‘I consciousness’/me, myself and mine, is not a Jjyani, or Yogi.  He is an ordinary Jeeva who undergoes constant afflictions; hence he is a Samsari and Ajjyani as well.  Oh! Rajan, even if you have achieved knowledge from Lord Bhrama, Lord Vishnu and Lord Shiva, without Sarva Vismarana/total evasion from all those knowledge, you won’t attain the serenity of the mind.”

Ashtavakra Uvacha –

Achakshva  Shrunu Va Thatha  Nana Shasthranyanekasha: | Thadhapi Na Thava  Swasthyam Sarva Vismaranadh Rithe ||

 

Bhogam Karma Samadhim Va Kuru  Vijja  Thadhapi The | Chiththam Nirastha  Sarvashamathyarththam Rochayishyathi ||

 

Ayasathsakalo Dhukhi  Nainam Janathi Kashchana | Anenaivopadheshana Dhanya: Prapnothi Nirvrithim ||

 

Vyapare Khidhyathe  Yasthu Nimeshonmeshayorapi | Thasyalasya Dhureenasya Sukham Nanyasya  Kasyachith ||

 

Idham Krithamidham Nethi Dhvandhvair Muktham Yadha Mana: | Dharmarththa Kamamoksheshu Nirapeksham Thadha Bhaveth ||

 

Viraktho Vishayadhveshta  Ragi  Vishaya Lolupa: | Graha  Moksha Viheenasthu Na Viraktho Na Ragavan ||

 

Heyopadheyatha  Thavath  Samsaravitapankura: | Spruha  Jeevathi Yavadh  Vai  Nirvichara Dhashaspadham ||

 

Pravriththau Jayathe  Rago Nivriththau Dhvesha Yeva Hi | Nirdhvandho Balavadheeman Yevameva Vyavasthitha: ||

 

Hathumicchathi Samsaram Ragi Dhukhajihasaya | Veetharago Hi  Nir Dhukhasthasminnapi Na Khidhyathi ||

 

Yasyabimano Moksheapi Dheheapi Mamatha  Thadha | Na Cha Jjyani Na Va Yogi Kevalam Dhukhabhagasau ||

 

Haro Yadhyupadheshta The Hari: Kamalajoapi Va | Thadhapi Na Thava  Swasthyam Sarva Vismarana Dhrithe ||