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Ashtaavakra Geetaa-2
Continued
from Page-1
There Raajaa Janak, Seetaa's father attained
Aatm Gyaan (spiritual knowledge) from Rishi Ashtaavakra. This Gyaan became
known as Ashtaavakra Geetaa or Ashtaavakra Sanhitaa. This is the dialog
between Ashtaavakra Jee and Mithilaa's king Raajaa Janak (Seetaa's father)
Seeradhwaj. This teaching is about A-Dwait Vedaant. This work was known
and quoted by Ramakrishna and his disciple Swaamee Vivekaanand.
According to this Geetaa, there is no such
thing like existence or non-existence, right or wrong, moral or immoral.
One can find his true identity by simply recognizing himself as pure
existence and that as individuals we are the Awareness of all things. This
Geetaa teaches that one is already free once one realizes that he is free.
It advocates for non-action (when to act and when not to act), the loss of
worldly desires and attachments. To become free from the cycle of birth
and death, one should withdraw from worldly desires, worries and cares. To
continue with worldly things is foolish and time wasting when one has
realized their true nature. One should do his duty (Dharm) as a responsibility,
not because that he believes that he has to do it or with any worldly attachment,
but just because it is in his nature to do so.
Since it can be easily misunderstood, it is
recommended that it should be followed by those who have already advanced
on their spiritual path. It is not very long text. It consists only very
short 20 chapters. One can read it its
English Translation here.
Chapters 3 to 9 of Ashtaavakra Geetaa
Ashtaavakra said:
Knowing yourself as truly one and indestructible, how could a wise man
possessing self-knowledge like you feel any pleasure in acquiring wealth? [3.1]
Truly, when one does not know oneself, one takes pleasure in the objects
of mistaken perception, just as greed arises for the mistaken silver in
one who does not know mother of pearl for what it is. [3.2]
All this wells up like waves in the sea. Recognizing, "I am That,"
why run around like someone in need? [3.3]
After hearing of oneself as pure consciousness and the supremely
beautiful, is one to go on lusting after sordid sexual objects? [3.4]
When the sage has realized that he himself is in all beings, and all
beings are in him, it is astonishing that the sense of individuality
should be able to continue. [3.5]
It is astonishing that a man who has reached the supreme non-dual state
and is intent on the benefits of liberation should still be subject to
lust and in bondage to sexual activity. [3.6]
It is astonishing that one already very debilitated, and knowing very well
that its arousal is the enemy of knowledge, should still hanker after
sensuality, even when approaching his last days. [3.7]
It is astonishing that one who is unattached to the things of this world
or the next, who discriminates between the permanent and the impermanent,
and who longs for liberation, should still be afraid of liberation. [3.8]
Whether feted or tormented, the wise man is always aware of his supreme
self-nature and is neither pleased nor disappointed. [3.9]
The great-souled person sees even his own body in action as if it were
someone else's, so how should he be disturbed by praise or blame? [3.10]
Seeing this world as pure illusion, and devoid of any interest in it, how
should the strong-minded person, feel fear, even at the approach of death? [3.11]
Who can be compared to the great-souled person whose mind is free from
desire even in disappointment, and who has found satisfaction in self-knowledge? [3.12]
How should a strong-minded person who knows that what he sees is by its
very nature nothing, consider one thing to be grasped and another to be rejected? [3.13]
An object of enjoyment that comes of itself is neither painful nor
pleasurable for someone who has eliminated attachment, and who is free
from dualism and from desire. [3.14]
Ashtaavakra said:
The wise person of self-knowledge, playing the game of worldly enjoyment,
bears no resemblance whatever to Sansaar's bewildered beasts of burden. [4.1]
Truly the Yogee feels no excitement even at being established in that
state which all the Devtaa from Indra down yearn for disconsolately. [4.2]
He who has known That is untouched within by good deeds or bad, just as
space is not touched by smoke, however much it may appear to be. [4.3]
Who can prevent the great-souled person who has known this whole world as
himself from living as he pleases? [4.4]
Of all four categories of beings, from Brahma down to the last clump of
grass, only the man of knowledge is capable of eliminating desire and aversion. [4.5]
Rare is the man who knows himself as the non-dual Lord of the world, and
he who knows this is not afraid of anything. [4.6]
Ashtavakra said:
You are not bound by anything. What does a pure person like you need to
renounce? Putting the complex organism to rest, you can find peace. [5.1]
All this arises out of you, like a bubble out of the sea. Knowing yourself
like this to be but one, you can find peace. [5.2]
In spite of being in front of your eyes, all this, being insubstantial,
does not exist in you, spotless as you are. It is an appearance like the
snake in a rope, so you can find peace. [5.3]
Equal in pain and in pleasure, equal in hope and in disappointment, equal
in life and in death, and complete as you are, you can find peace. [5.4]
Ashtavakra said:
I am infinite like space, and the natural world is like a jar. To know
this is knowledge, and then there is neither renunciation, acceptance, or
cessation of it. [6.1]
I am like the ocean, and the multiplicity of objects is comparable to a
wave. To know this is knowledge, and then there is neither renunciation,
acceptance or cessation of it. [6.2]
I am like the mother of pearl, and the imagined world is like the silver.
To know this is knowledge, and then there is neither renunciation,
acceptance, or cessation of it. [6.3]
Alternatively, I am in all beings, and all beings are in me. To know this
is knowledge, and then there is neither renunciation, acceptance, or
cessation of it. [6.4]
Janak said:
In the infinite ocean of myself the world boat drifts here and there,
moved by its own inner wind. I am not put out by that. [7.1]
Whether the world wave of its own nature rises or disappears in the
infinite ocean of myself, I neither gain nor lose anything by that. [7.2]
It is in the infinite ocean of myself that the mind-creation called the
world takes place. I am supremely peaceful and formless, and I remain as such. [7.3]
My true nature is not contained in objects, nor does any object exist in
it, for it is infinite and spotless. So it is unattached, desireless and
at peace, and I remain as such. [7.4]
I am pure consciousness, and the world is like a magician's show. How
could I imagine there is anything there to take up or reject? [7.5]
Ashtaavakra said:
Bondage is when the mind longs for something, grieves about something,
rejects something, holds on to something, is pleased about something or
displeased about something. [8.1]
Liberation is when the mind does not long for anything, grieve about
anything, reject anything, or hold on to anything, and is not pleased
about anything or displeased about anything. [8.2]
Bondage is when the mind is tangled in one of the senses, and liberation
is when the mind is not tangled in any of the senses. [8.3]
When there is no "me," that is liberation, and when there is
"me" there is bondage. Consider this carefully, and neither hold
on to anything nor reject anything. [8.4]
Ashtaavakra said:
Knowing when the dualism of things done and undone has been put to rest,
or the person for whom they occur has, then you can here and now go beyond
renunciation and obligations by indifference to such things. [9.1]
Rare indeed, my son, is the lucky man whose observation of the world's
behavior has led to the extinction of his thirst for living, thirst for
pleasure, and thirst for knowledge. [9.2]
All this is transient and spoiled by the three sorts of pain. Knowing it
to be insubstantial, ignoble, and fit only for rejection, one attains peace. [9.3]
When was that age or time of life when the dualism of extremes did not
exist for men? Abandoning them, a person who is happy to take whatever
comes attains perfection. [9.4]
Who does not end up with indifference to such things and attain peace when
he has seen the differences of opinions among the great sages, saints, and
yogis? [9.5]
Is he not a guru who, endowed with dispassion and equanimity, achieves
full knowledge of the nature of consciousness, and leads others out of
Sansaar? [9.6]
If you would just see the transformations of the elements as nothing more
than the elements, then you would immediately be freed from all bonds and
established in your own nature. [9.7]
One's desires are Sansaar. Knowing this, abandon them. The renunciation of
them is the renunciation of it. Now you can remain as you are. [9.8]
Source:
http://bhagavan-ramana.org/ashtavakragita.html
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