Om Shree Gurubhyo Namah

Self – Witness in All

Ashtavakra Gita is the teaching of the great Sage Ashtavakra, the guru of the King-Seer Janaka, to his disciple in response to his enquiries on the subject of Self-Knowledge. Sage Ashtavakra was born to the learned Kahor Muni and Sujatha, the daughter of Sage Uddhalaka (the renowned teacher of Chandogya Upanishad). As a boy of 12 the Sage went in search of his lost father to the kingdom of Videha where he met with King Janaka at the entrance to his palace. Impressed by the words uttered by the young Sage Ashtavakra, King Janaka invited him to his court to engage in discussions with his royal scholars, including the famous Vandin who had enslaved Kahor Muni. With the power of his erudite scholarship and profound knowledge Sage Ashtavakra defeated Vandin and had his father released. Forgetting his own stature as a king and a learned scholar, Janaka immediately surrendered to the Sage as his disciple and requested that the knowledge of the Self be bestowed upon him.

The journey on the path of Knowledge begins with enquiry and so the first chapter begins with the following questions posed by King Janaka to his master: How is Knowledge gained, how is Liberation attained and how does one develop Dispassion? Vedanta states that there is a definite relationship between a problem and it’s solution and technically this is referred to as the Vyavartya (problem) Vyavartaka (solution) Sambandha (relationship). In effect, the questions above are asking for solutions to the related problems of Ajnana (Ignorance), Bandhan (Bondage) and Raga/Dvesha (Likes/Dislikes) respectively.

Even though the first question was about Knowledge, Sage Ashtavakra answers the question on Dispassion first as it is a pre-requisite for the gaining of Knowledge. One might wonder why it is important to develop dispassion and why it is needed as a pre-requisite. In the absence of dispassion, attachment weakens the very instruments of body, mind and intellect that need to be utilized for the gaining of Self-Knowledge and they turn into significant hurdles to our well-intentioned pursuit (Sadhana). If we cannot give up attachment to external objects it is impossible to go beyond our attachment to our own body. The Sage advises us to use the technique of Vidhi/Nishedha  i.e  first get rid of what is prohibited as poison and then acquire what is good for our sadhana. We need to get rid of attachment to sense objects as by definition the nature of such objects is to bind the individual attracted towards them. These objects are the results of actions performed through lives and therefore are limited in time and space just as actions themselves are limited. Thus, for a Sadhaka (seeker) to develop dispassion the first step is to renounce the world of objects by giving them only due importance. Having given up the attraction towards sense objects, the seeker needs to develop the noble virtues of Kshama (Forgiveness), Arjava (Straightforwardness), Daya (Compassion), Tosha (Contentment), Satyam (Truth) by means of Satsang and savour these as nectar. Therefore, dispassion that arises out of proper discrimination alone can lead one towards Liberation.

Well understanding the identification and attachment of the ordinary seeker to his body, which itself is nothing but a product of the Pancha Mahabhutha (5 main elements), the Sage draws our attention to the fact that in essence I, as in the True Self, am the ultimate Witness of all these elements and their derived forms. The ultimate Witness is one which is ever present, non-participatory and all knowing. However, mere withdrawal of attention from the body is not considered sufficient, as one has to abide in Consciousness. Thus instant freedom from the bondage of “I am this body” notion is guaranteed.

At the mind level, the Sage re-emphasises that we are unattached, formless and the Witness of the universe inconceivable by the sense organs, mind or even the intellect. Belonging to a particular caste, any station-in-life, virtues, vices, pleasure and sorrow are all attributes of the mind and intellect. Once all the identification with the intellect and mind are ended, the sense of doership and enjoyership are eliminated and the ego disappears to reveal the ever present blissful Self.

Next, Sage Ashtavakra addresses the problem of Bondage and it’s solution Liberation. What is bondage? Bondage at the mental level is caused by identification with Unatma Vastu (things that are inert by themselves and require the power of Consciousness to appear active) such as the body, mind and intellect and the corresponding world of objects, emotions and thoughts. It is caused by the Dharma of one superimposed on the Dharma of another such as the snake on the rope and vice versa. Not seeing ourselves as the Universal Seer but identifying with the limited ego is bondage as per the Sage’s words. To overcome the poisonous effects of being bitten by the black serpent of “I am the doer” thought, we are asked to consciously maintain faith in the notion “I am not the doer”. This nectar of faith (Viswas-amrutam) itself transforms into the nectar of knowledge (Jnanamrtam) burning away the forest of ignorance. Further, to guide us through our lives in this illusory world of plurality, the Sage confirms that we are indeed the Supreme Bliss upon which the world is superimposed, like a snake on a rope. Our bondage is dependent on where our identification is. When identified with Brahman, we are liberated, with anything else is bondage. Here we are reminded that one who identifies himself with Unconditioned consciousness which is ever free is free indeed whereas one who thinks or identifies with five elements remains bound.

Continuing to provide reinforcements for the Sadhakas, Sage Ashtavakra gives us 10 powerful pointers to aid us in meditation on the Self. They are: Witness (Sakshi), the non-participating, all-knowing, ever present witness of the entire universe.

 All-pervading (Vibhuhu), subtler than the subtlest, Perfect (Purnah) that which is complete, that which is unconditioned by time, space and objects, Non-dual (Ekah) the one without a second, the one without no differences within our without, Free (Mukthah) as there’s nothing other than Oneself to bind, Consciousness (Chith) the reservoir of knowledge, Actionless(Akriyah) the One in which all actions take place yet is the non-doer, Unattached(Asangah) the One which everything remains but Itself is not involved, Desireless (Nisprahah) the One who is beyond and the very illuminator of Vasanas (desires) and therefore ever Quiet (Shantah), unperturbed by the agitations caused by desires.

Having developed a calm and focused intellect, Sage Ashtavakra insists that the student meditate on the Self with the help of the pointers given earlier. We should meditate on the Self as the underlying substratum, the Immutable, Non-dual Consciousness. During the process of meditation any identification with even the reflection of Consciousness (Chidabhasa) is to be considered as a mere illusion (Bhrama) and needs to be given up. However, to reach the goal, one has to cut asunder the mooring rope of body consciousness with the sharp sword of knowledge that “I am Consciousness”. When all other thoughts have subsided the thought that “I am meditating” sustains the ego and this itself needs to be set aside by the seeker as the last notion of “doership” in him. This is the last lingering trace of bondage for the Sadhaka seeking Liberation. In Samadhi there is no Meditator (Dhyata), there is no Meditated(Dhyeya) and there is no Meditation (Dhyanam). The words of the Sage illustrate the fundamentals of Advaita Vedanta where there is no difference between the path to Knowledge and the goal, the Knowledge itself.

To preserve and abide in the Knowledge of the Self, Sage Ashtavakra provides several tips and indicators in the concluding verses of this chapter. He says that, as a Witness of this universe, you pervade and provide the very basis for it as Existence. Therefore, do not identify and suffer along with the limitations of the petty ego. As Pure Consciousness you are with no expectations, changeless, independent and serene and therefore left with no desires and burning passions for anything else. Having understood this much, when perceiving the world of names and forms, including the body, mind, the intellect and all objects of experiences, know that that which has form to be false. The only changeless one is the nameless formless Witness. To illustrate this point the Teacher gives us two examples, one of the mirror and it’s reflection of the body and the other of space conditioned by a pot. The mirror, the space, just as the Supreme Self, exist both inside and outside the body/pot. So too are the individual (Jiva), the Universe (Jagat) and the Creator (Ishvara), mere manifestations of the One and only Supreme Self. The Immutable and All-Pervading Brahman exists in all beings and things as the Self – the Witness in All.

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