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The Marvelous
Self In Ashtavakra Gita, the Great Sage Astavakra expounded the subtle philosophical Truths to his disciple, the king-seer Janaka, who enquired on the subject of Self-Knowledge. The text is addressed to an advanced seeker whose mind is pure and focused, whose intellect is sharp, subtle and with doubt-free knowledge, and who is a true seeker of Brahman only.
In general, all Jivas are affected by three basic defects of mind and intellect. The first defect, mala (impurities) is due to desires, anger, lust, greed, etc. A refined definition of mala is ‘desiring something other than Brahman’. The mind can be purified by Karma Yoga. The second defect, vikshepa (distraction) is due to agitations in the mind. Even after deciding to pursue Brahman, an individual may not be steadfast towards one goal; the remedy for this defect is Upasana. Ashtavakra Gita is mainly focused on removing the third defect, avarana (veiling) which means not knowing one’s true nature as Brahman. This veiling defect is due to three main reasons: ignorance, doubts and interrupts in experience. The ignorance is annihilated by shravanam (listening to teachings) and the doubts are cleared by mananam (contemplation on teachings). The third step of uninterrupted bliss is attained by nidhidhysanam (meditation). The main emphasis of this text is on the assertion of Truth and removing the wrong notions of one’s true nature. In the previous chapter (Chapter 1) when King Janaka enquires about Knowledge, Liberation and Dispassion, the Sage Astavakra instructs on steps to attain Liberation. One needs to develop dispassion by first giving up desires for sense objects, treating them like poison. One then needs to cultivate noble qualities, such as forgiveness, straightforwardness and compassion. Upon developing dispassion, and with proper discrimination, one can attain knowledge and liberation. The true nature of Self is further expounded as the unconditioned witness, all pervasive, perfect, non-dual, free, consciousness, actionless, unattached, desireless and quiet. This chapter is the song of Realization composed by King Janaka upon attaining the subjective experience of Reality. A seeker may meditate on these verses to assert and abide in the Truth. In the wondrous state, King Janaka expresses his true nature as Taintless (free from vasanas), Serene (free from likes and dislikes), Pure Consciousness and beyond Nature (unmanifest cause of entire plurality, beyond transmigration). He regrets that until then he had been confused due to delusion and considered himself as an individual body, finite self, and limited ego. However, he now realized his true nature as Consciousness. As Consciousness, he illumines this one body and entire universe, irrespective of his body equipment limitations. Therefore, ‘all is his’ or ‘nothing is his’. This concept can be understood from both relative and Absolute standpoints. From the relative standpoint, all belongs to him since this body and the entire universe are projections on the Self. From the Absolute standpoint of the non-dual Self, the body and the universe of plurality do not exist; therefore nothing belongs to him. Just as in the snake and rope example, the rope may declare, “Since I illumine the snake, it belongs to me, but in reality the snake does not belong to me as there is no snake.” King Janaka declares that there is nothing other than the Atma. In other words, Atma alone exists and all else is a superimposition on Atma. Having abandoned the universe along with the body, and with proper understanding, the king has now recognized and perceived the Supreme Self by the grace of a skilled Guru. The act of abandoning involves getting rid of wrong notions of one’s true identity by constant shravanam, mananam and nidhidhysanam. He further continues to establish the relationship between cause and effect by saying that the universe is an expanse of names and forms, and is not different from its source, the Self. The waves, foam, and bubbles are same as their source, water. The one unconditioned mass of water appears as many transient, conditioned forms. As in the case of the Self and universe, the cause alone appears as effect. The king illustrates another example of cloth and thread. Just as a cloth, when examined, is nothing but the thread, this universe is Self alone. However, in these two examples – water appearing as waves, foam and bubbles, or thread appearing as cloth – there is modification of the cause, but in case of Atma as the cause, there is no such modification. Further, King Janaka points out the Self as the source has an all-pervasive nature. Just as sugarcane juice producing sugar pervades it, the Self as the source of the whole universe pervades everything. From a relative standpoint, Self can be described as the source of the universe. From the Absolute standpoint, Self alone is real and the universe of plurality is unreal. When one is ignorant of the Self, the universe appears to be real, but when the knowledge dawns, the universe disappears or loses reality and the Self alone shines forth. This is compared with the appearance of the snake with non-apprehension of the rope. Once the rope is apprehended, the snake disappears. The king then asserts that he is of the nature of consciousness, as he is aware of both his existence and the world’s existence. He proves this logically because an inert object cannot illumine itself or others. King Janaka in his wondrous state points out that the universe is just an appearance due to ignorance, just as silver is in mother-of-pearl, snake is in the rope and mirage water is in the presence of sunlight. Due to ignorance, one thing, such as mother-of-pearl is apprehended as another like silver. In these three examples, the cause has not undergone any modification to appear as the effect. The king further illustrates the relationship between substratum and superimposition by the cause and effect relationship. The superimposed universe emerges from him and then dissolves back into him; there is similar relationship between the pot and clay, the wave and water, and the bangle and gold. Unlike the first three examples, the cause has undergone modification to appear as the effect in the latter three examples. The King further glorifies his true nature as Eternal and salutes himself. He is indestructible, and will remain even after the destruction of everything, from Brahmaji (the creator) to a blade of grass. In wonderment, the king proclaims that he is beyond space and time. He neither goes anywhere nor comes back. In other words, he does not undergo any transmigration. Having pervaded the universe, he remains. He, as the Self, has been supporting the entire universe for a long time without contacting it. As a substratum of the universe, he owns nothing or all belongs to him, in the purview of speech and mind. Further, the king points that the triad – the knower, the object of knowledge and the knowledge – does not have its own independent existence; it is superimposed on the Self. All such triads, like waking, dream and deep sleep, are perceived in ignorance only. Ignorance gives rise to duality which is the root cause of all sorrows; it can only be cured by correct understanding that the perceived objects are only illusory in nature. In order to abide in nirvikalpa, the king constantly contemplated on teachings about being Pure Consciousness. With this he realized that he is free from bondage and freedom, and illusory nature of all upadis (conditionings). As Jiva, one strives for freedom; but in Brahman, there is no bondage. His earlier delusion of bondage and freedom has dissolved because these have no support. The king remembered that he projected the physical gross body, heaven/hell, bondage/freedom and fear, and then got identified and became Jiva. But now, he identifies himself with the Self and is free from fear. As an individual ego, he had duties to be performed but as Self, he is free from any duty. Even in the midst of crowd, the King does not perceive duality; it is as though he is in a forest. Since there is nothing other than Self, he is not attached to anything and expresses his love towards all. In the concluding verses, King Janaka uses the limitless ocean as a metaphor for the quiet nature of Brahman. The thoughts in the disturbed mind, acting like the wind on a quiet ocean to create the diverse waves, form the different worlds. When the ocean is quiet, a misfortune happens, as the business man and his ship are destroyed. In a similar manner the Jiva and the worlds are “destroyed” when the knowledge of Brahman dawns. The king continues by saying that in him, the waves as individual selves are born, hit each other, sport, and then merge back naturally. The Yagna was concluded by reminding the students that, in general the whole teaching in Astavakra Gita is addressed to an advanced seeker for quiet reflections and internalizing the teachings.
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