ALL CHAPTERS MADE SIMPLE

Ashtavakra Gita Book

ASHTAVAKRA GITA ALL CHAPTERS MADE SIMPLE

Nonduality Conciousness

This is actually what all Indian yogis like Swami Vivekananda try to remind us again and again:
“”THERE IS NO YOU OR ME, all variety is merged into the absolute unity, the one infinite existence — God”.

Brahman is one, without a second.
Brahman is the supreme knowledge
That absolute reality is the essence of what you really are
You are divine, that is the truth.
You and the Absolute are one.
You and the eternal are one.
You are not the individual, the particular, the temporary.
Feel this. Know this. Act in conformity with this.”

Brahman is one, without a second.
Brahman is the supreme knowledge
That absolute reality is the essence of what you really are
You are divine, that is the truth.
You and the Absolute are one.
You and the eternal are one.
You are not the individual, the particular, the temporary.
Feel this. Know this. Act in conformity with this.”

Ashtavakra Gita All Chapters made simple

advaita, nonduality Vahdeti Vücud Nonduality Advaita Nondualism Spirituality Wahdat al-Wujud Sufi metaphysics Varlik birligi Tasavvuf Zeitgeist…
SOURCE:
 Alan Jacobs ADVAITA VEDANTA

 

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Astavakra Gita – Chapter 20

Ashtavakra Gita

Akincanabhava – Transcendence of the Self

Janaka said:

1. In my unblemished nature there are no elements, no body, no faculties, no mind. There is no void and no despair.

2. For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire.

3. There is no knowledge or ignorance, no “me,” “this,” or “mine,” no bondage, no liberation, and no property of self-nature.

4. For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death.

5. For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results.

6. There is no world, no seeker for liberation, no yogi, no seer, no one bound and no one liberated. I remain in my own nondual nature.

7. There is no emanation or return, no goal, means, seeker or achievement. I remain in my own nondual nature.

8. For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment.

9. For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow.

10. For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering.

11. For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God.

12. For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage.

13. For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life.

14. There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me.

The End

SOURCE: This is the second edition of Mr. Richards’s translation.

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Astavakra Gita – Chapter 19

Ashtavakra Gita

Svamahima – Majesty of the Self

 

Janaka said:

 1. Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart.

2. For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality, or even nonduality.

3. For me established in my own glory, there is no past, future, or present. There is no space or even eternity.

4. For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought.

5. For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear.

6. For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small.

7. For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind.

8. For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge.

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.
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Astavakra Gita – Chapter 18

Ashtavakra Gita

Jivanmukti – Way and Goal of Natural Samadhi

Ashtavakra said:

1. Praise be to That by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace, and light.

2. One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of everything.

3. How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of thinking that there are things that still need doing, without the rain of the nectar of peace?

4. This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from non-being.

5. The realm of one’s self is not far away, nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging, and spotless.

6. By the simple elimination of delusion and the recognition of one’s true nature, those whose vision is unclouded live free from sorrow.

7. Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool?

8. Knowing himself to be God, and being and non-being just imagination, what should the man free from desire learn, say, or do?

9. Considerations like “I am this” or “I am not this” are finished for the yogi who has gone silent realising “Everything is myself.”

10. For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain.

11. The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions.

12. There are no religious obligations, wealth, sensuality, or discrimination for a yogi free from such opposites as “I have done this,” and “I have not done that.”

13. There is nothing needing to be done or any attachment in his heart for the yogi liberated while still alive. Things will last just to the end of life.

14. There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination.

15. He by whom all this is seen may well make out it doesn’t exist, but what is the desireless one to do? Even in seeing it he does not see it.

16. He by whom the Supreme Brahma is seen may think “I am Brahma,” but what is he to think who is without thought, and who sees no duality?

17. He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do?

18. The wise man, unlike the worldly man, does not see inner stillness, distraction, or fault in himself, even when living like a worldly man.

19. Nothing is done by him who is free from being and non-being, who is contented, desireless, and wise, even if in the world’s eyes he does act.

20. The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity.

21. He who is desireless, self-reliant, independent, and free of bonds functions like a dead leaf blown about by the wind of causality.

22. There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body.

23. He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything.

24. For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the natural man.

25. “This action was done by the body but not by me.” The pure-natured person thinking like this is not acting even when acting.

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Astavakra Gita – Chapter 17

Ashtavakra Gita

Kaivalya – Absolute Aloneness of the Self

 

Ashtavakra said:

1. He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too.

2. The knower of truth is never distressed in this world, for the whole round world is full of himself alone.

3. None of these senses please a man who has found satisfaction within, just as Nimba leaves do not please the elephant that has acquired the taste for Sallaki leaves.

4. The man is rare who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed.

5. Those who desire pleasure and those who desire liberation are both found in samsara, but the great-souled man who desires neither pleasure nor liberation is rare indeed.

6. It is only the noble-minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too.

7. He feels no desire for the elimination of all this, nor anger at its continuing, so the fortunate man lives happily with whatever sustinence presents itself.

8. Thus fulfilled through this knowledge, contented, and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling, and tasting.

9. In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless, and his senses inactive.

10. Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens nor closes his eyes.

11. The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart.

12. Seeing, hearing, feeling, smelling, tasting, speaking, and walking about, the great-souled man who is freed from trying to achieve or avoid anything is free indeed.

13. The liberated man is free from desires everywhere. He neither blames, praises, rejoices, is disappointed, gives, nor takes.

14. When a great-souled one is unperturbed in mind, and equally self-possessed at either the sight of a woman inflamed with desire or at approaching death, he is truly liberated.

15. There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal.

16. There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days of samsara are over.

17. The liberated man is not averse to the senses nor is he attached to them. He enjoys hinself continually with an unattached mind in both success and failure.

18. One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil.

19. A man free of “me” and “mine” and of a sense of responsibility, aware that “Nothing exists,” with all desires extinguished within, does not act even in acting.

20. He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream, and ignorance.

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.
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Astavakra Gita – Chapter 16

Ashtavakra Gita

Svasthya – Self-Abidance through Obliteration of the World

 

Ashtavakra said:

1. My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything.

2. You may, as a learned man, indulge in wealth, activity, and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals.

3. Everyone is in pain because of their striving to achieve something, but no one realises it. By no more than this instruction, the fortunate one attains tranquillity.

4. Happiness belongs to no one but that supremely lazy man for whom even opening and closing his eyes is a bother.

5. When the mind is freed from such pairs of opposites as, “I have done this,” and “I have not done that,” it becomes indifferent to merit, wealth, sensuality and liberation.

6. One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy.

7. So long as desire, the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara.

8. Desire springs from usage, and aversion from abstension, but the wise man is free from the pairs of opposites like a child, and becomes established.

9. The passionate man wants to eliminate samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in it.

10. He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer.

11. If even Shiva, Vishnu, or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within.

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.

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Astavakra Gita – Chapter 15

Ashtavakra Gita

Tattvam – Unborn Self or Brahman

 

Ashtavakra said:

1. While a man of pure intelligence may achieve the goal by the most casual of instruction, another may seek knowledge all his life and still remain bewildered.

2. Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you wish.

3. This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment.

4. You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness, the witness, in need of nothing — so live happily.

5. Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless awareness itself and unchanging — so live happily.

6. Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with “me.”

7. Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance.

8. Have faith, my son, have faith. Don’t let yourself be deluded in this. You are yourself the Lord, whose very nature is knowledge, and you are beyond natural causation.

9. The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them?

10. Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness?

11. Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you.

12. My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why?

13. How can there be either birth, karma, or responsibility in that one unchanging, peaceful, unblemished, and infinite consciousness which is you?

14. Whatever you see, it is you alone manifest in it. How can bracelets, armlets and anklets be different from the gold they are made of?

15. Giving up such distinctions as “He is what I am,” and “I am not that,” recognise that “Everything is myself,” and be without distinction and happy.

16. It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara.

17. Knowing that all this is just an illusion, one becomes free of desire, pure receptivity, and at peace, as if nothing existed.

18. Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled.

19. Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence of joy.

20. Give up meditation completely but don’t let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind?

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.

Ashtavakra Gita Book

 

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Astavakra Gita – Chapter 14

Ashtavakra Gita

Isvara – Natural Dissolution of the Mind

 

Janaka said:

1. He who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream.

2. When my desire has been eliminated, I have no wealth, friends, robbers, senses, scriptures or knowledge.

3. Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation.

4. The various states of one who is free of uncertainty within, and who outwardly wanders about as he pleases like an idiot, can only be known by someone in the same condition.

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.

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Astavakra Gita – Chapter 13

Ashtavakra Gita

Yathasukham – Transcendent Bliss

 

Janaka said:

1. The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please, abandoning both renunciation and acquisition.

2. Sometimes one experiences distress because of one’s body, sometimes because of one’s speech, and sometimes because of one’s mind. Abandoning all of these, I live as I please in the goal of human life.

3. Recognising that in reality no action is ever committed, I live as I please, just doing what presents itself to be done.

4. Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection.

5. No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping.

6. I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning success and failure.

7. Continually observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant.

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.

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Astavakra Gita – Chapter 12

Ashtavakra Gita

Svabhava – Ascent of Contemplation

 

Janaka said:

1. First of all I was averse to physical activity, then to lengthy speech, and finally to thought itself, which is why I am now established.

2. In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction — which is why I am now established.

3. Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established.

4. By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, brahmin — I am now established.

5. Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects — by means of these I have seen my error, and I am now established.

6. Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established.

7. Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established.

8. He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done.

 

To be continued

SOURCE: This is the second edition of Mr. Richards’s translation.

Ashtavakra Gita Book

 

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