Ashtavakra Gita

Published in 2023 by

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ISBN: 978 93 5856 210 1

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publisher’s note

The Aṣṭāvakra Gītā was initially published in the Prabuddha Bharata from January 1929 to December 1931, on a monthly basis. It has since been published by different publishers. But this volume by Swami Nrityaswarupanand of the Ramakrishna Mission will always stand out for several reasons.

To begin, he has provided a very simple English word meaning and commentary to explain the delicate terms of Advaita Vedānta.

To add great value to the book, he has given a very scholarly and informative introduction to the text.

It is hoped the book will prove useful to interested readers and students of Advaita Vedānta by acquainting them with the cardinal principles of Advaita Vedānta.

translator’s preface

The Aṣṭāvakra Gītā was first published month by month in the Prabuddha Bharata from January, 1929 to December, 1931. It has since been slightly revised and is now published in book form. Previous to this two editions of this work with the text in Canarese script and the English rendering only of the present translator were brought out from the palace of the Maharaja of Mysore. We are deeply indebted to Mr. V. Subramanya Iyer, B.A., ex-Registrar of the Mysore University, for his keen interest in the present work and for going through the whole of it and making valuable suggestions for its improvement. Our profound gratitude is also due to Dr. Satkari Mookerjee, M.A., Ph.D., Lecturer in Sanskrit, Philosophy and Pālī in the Calcutta University for thoroughly revising the previous Introduction. It is hoped that the book will prove useful to the interested readers in acquainting them with the cardinal principles of Advaita Vedānta.

The Ramakrishna Mission NITYASWARUPANANDA

Institute of Culture,

Calcutta, January 1, 1940

Introduction

The Aṣṭāvakra Gītā, or Aṣṭāvakra Saṃhitā as it is sometimes called, is a short treatise on Advaita Vedānta, ascribed to the great sage Aṣṭāvakra. Very little is definitely known about Aṣṭāvakra. His work does not in any way enlighten us or give any clue to his identity. It is presented as a dialogue between him and Janaka. But is this Janaka the same as is met with in the Rāmāyaṇa of Vālmikī and the Bṛhadāraṇyaka Upaniṣad? Nor is it certain that our author is the same Aṣṭāvakra as that of the Mahābhārata. But most probably they are identical; for they all exhibit the same profound knowledge of Brahman.

A very interesting story is related about Aṣṭāvakra in chapters 132-134 of the Vana Parva of the Mahābhārata. Aṣṭāvakra was born of Kahor and Sujata. While Aṣṭāvakra was still in his mother’s womb, Kahor was once reciting the Vedas sitting beside his wife. To their great surprise, the child in the womb suddenly cried out: Father, even lying in my mother’s womb I have already learnt all the Vedas through your grace. But I regret that you often make mistakes in your recitation. Kahor took this as a grave insult and cursed him saying that he would be born with eight parts of his body deformed. Accordingly in course of time the child was born with a twisted form and was named Aṣṭāvakra (Eight-curved). One day Kahor went to the court of Janaka to beg money from the King. The King had at that time in his court a great scholar called Vandi, son of King Varuṇa. He was profoundly versed in the Vedas. Kahor was called to a debate by him, was defeated and made to go into the sea, to be engaged as a priest in a sacrifice performed by Varuṇa. When Aṣṭāvakra grew to be a lad of twelve and heard of the sad plight of his father, he repaired to the court of Janaka in company with his maternal uncle Śvetaketu. Being a mere boy he was not at first allowed entrance into the court, but when he gave proof of his extraordinary learning in the Śāstras, he was cordially welcomed. He at once sought out his father’s opponent, Vandi, and entered into a debate with him. A wonderful controversy ensued, and the boy of twelve defeated the foremost scholar of the court of Janaka. He rescued his father from the grip of Varuṇa. Kahor was highly satisfied with his son and asked him to bathe in the river Samaṅgā, and lo, he came out of the waters with all his limbs made straight. But his name continued the, same forever.

The present work 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 forever eludes its grasp. Philosophy and even Vedānta qua philosophy can only produce an intellectual conviction, which falls far short of the direct realization of the Truth, for which the spiritual aspirant must undergo a course of Sādhanā under the guidance and supervision of the Guru, who has himself gone through the grind and envisaged the Truth face to face.

Monistic Vedānta has uniformly discarded the world of sense and intellect and all that revolves round the conception of dualism as an unmitigated illusion, for which there is no logical or ontological justification. All attempts at a rationalization of the world-appearance together with the fundamental datum of logical thought, viz., the ego, are bound to end in a cul de sac and a confession of failure. The failure of logic is not due to the limitations of the human intellect, but to an intrinsic defect, which vitiates the very nature of objectivity. This is the burden of the Upaniṣads, and the entire Vedāntic philosophical literature, from the earliest writings of Gauḍapāda and Śaṅkarācārya down to the latest polemical works of Śrīharṣa, Chitsukha and Madhusūdana Saraswatī, are occupied with the task of proving the unreality of the objective world by appeal to logic and authority alike.

Vedānta philosophy admits threefold criterion of Truth, viz., authority (Śruti), logic (Yukti) and self-realization (Ātmānubhūti). Authority is equated with self-realization and is valid only because it embodies the results of realization by sears of Truth, which are always open to attestation by the self-realization of the coming seekers of Truth. The approach of Vedānta is thus seen to be rational in the sense that it is not in conflict with the demands of reason. But it also recognizes the limitations of reason and transcends the same by the help of a supra-rational organon called self-realization, which directly intuits the Truth. Reason is a helpful guide up to a certain limit, but it is after all a negative instrument and its findings are bound to be negative in character. It helps us to discard and to negate what is untruth, but for the realization of the positive Truth it is incompetent and inadequate. Philosophy, which absolutely relies upon reason as the only dependable organon, has not been successful in its positive findings, which have remained debatable points and have failed to command universal acceptance.

The superiority of Vedānta lies in the fact that while it fully utilizes the resources of reason, it at the same time corrects and supplements the results attained by that means by a supra-intellectual organ, which does not contradict the findings of reason but supplements them by its positive discoveries. The discoveries of this supra-rational intuition satisfy the demands of reason in full. The tremendous hold of Vedānta upon the intellectuals of India is due to this secret of reconciliation of reason with supra-rational intuition. Undisciplined reason has got its idiosyncrasies which lead to clash and conflict and so stands in need of being checked by a corrective, which is supplied by the supra-rational power of intuition in man. This recognition of the inadequacy of unaided reason must not be interpreted as an advocacy of the anti-intellectual and anti-rational approach. Vedānta is thoroughly rational, and where, reason comes to a standstill, it goes beyond by the light afforded by the supra-rational organ. The falsity of everything that presents itself as an other to consciousness is the conclusion which is deduced by the application of this triple criterion, and the philosophical literature of Vedānta is occupied with this task.

This fundamental proposition forms the starting-point of enquiry in the Aṣṭāvakra Gītā and is not the conclusion aimed at. The aim is realization of the Truth and not a rational defence of the same. The Self 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 disappearance of ignorance automatically entails the disappearance of the not-self, which is its product. The existence of an other is the cause of all our worry and unhappiness. When the Self is realized as the only reality, difference and distinction vanish like the mist before the sun and freedom is attained. In point of fact freedom is the very essence of the Self and loss of freedom is only a case of forgetting. This truth is illustrated by the maxim of the gold chain round the neck. A man carries the gold chain on the neck, but forgets its presence, feels miserable and casts about for its recovery. Somebody reminds him of the presence of the chain on his own person and he recovers it and feels happy. Such is the case with us all. We feel miserable because we do not realize the freedom that is ours and through ignorance feel that we are in bondage.

To the question of Janaka as to how can freedom be achieved, the answer given by Aṣṭāvakra is simple. Know the Self as Pure consciousness, the unaffected witness of the phenomenal world, and you will be free (I.3). In reality the Self is always free and freedom is not attained, but simply realized and discovered. The impediment to self-realization and freedom is our preoccupation with the objective world, which inevitably leads to conflict of interests and consequently to feud, jealousy, revenge and moral depravity. The result is the erection of fictitious barriers between man and man. To get rid of these barriers of separation and the obsessions fostered by the possessive instinct it is necessary to cultivate an attitude of detachment and to culture the moral virtues of charity, forgiveness, sincerity and love of truth. The 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 in everything. The Self is the Brahman, the undivided and undifferentiated Consciousness-Existence-Bliss and is not to be confounded with the ego. The ego is consciousness limited and distorted by the mind as light is distorted by the 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.

The teaching of the Aṣṭāvakra Gītā is simple, direct in its appeal and unhesitating in its delivery. It goes into the heart and the very contemplation of it gives even a matter-fed mind a foretaste of the bliss of freedom. Freedom and bondage are purely the creations of ideation. One who considers oneself free is free indeed and one who considers oneself bound remains bound (I.11). Here a simple formula is prescribed as the means of escape—think yourself to be free, the eternal unlimited consciousness-bliss and you will be free and happy. The joy of self-realization is depicted in soul-stirring language. The description is graphic and stimulates contemplation. The disciple realizes that it is his own self that sustains and illumines the universe. The whole universe belongs to him, or rather hangs as a floating appendage to his being. The unity of the Self with all that exists is realized. In fact nothing exists but the Self and the lingering trail of objectivity vanishes on the disappearance of ignorance. The multiplicity of selves too is an equally unmitigated appearance. There is neither a plurality of objects nor of subjects. There is