Ashtavakra Gita
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The Ashtavakra Gita (Sanskrit in Devanagari: अष्टावक्रगीता; IAST: aṣṭāvakragītā)[1] or the Song of Ashtavakra is a classical Advaita Vedanta scripture. It is written as a dialogue between the sage Ashtavakra and Janaka, king of Mithila.[2]
Dating
Radhakamal Mukerjee, an Indian social scientist, dated the book to the period immediately after the Hindu scripture Bhagavad Gita (c. 500–400 BC).[3] J. L. Brockington, emeritus Professor of Sanskrit at the University of Edinburgh, places the Ashtavakra Gita much later, supposing it to have been written either in the eighth century AC by a follower of Shankara, or in the fourteenth century during a resurgence of Shankara’s teaching.[4][5] Sri Swami Shantananda Puri suggests that since the book contains the seed of the theory of non-creation Ajata Vada developed later by Gaudapada in Mandookya Karika, this book comes from a period prior to that of Gaudapada and hence prior to Adi Shankara.[6]
Identification of Ashtavakra
Ashtavakra is probably identical to the holy sage with the same name who appears in Mahabharata, though the connection is not clearly stated in any of the texts.[7] Mukherjee identifies Janaka as the father of Sita and disciple of the sage Yajnavalkya in the Brihadaranyaka Upanishad.[7][note 1] Janaka is also depicted as a king who has attained perfection in the Bhagavad Gita (III,20,25).
Contents
Overview
Janaka debating with Ashtavakra. Art from the epic Ashtavakra (2010).
Ashtavakra Gita is a dialogue between Ashtavakra and Janaka on the nature of soul, reality and bondage.[9] It offers a radical version of non-dualistic philosophy. The Gita insists on complete unreality of external world and absolute oneness of existence. It does not mention any morality or duties, and therefore is seen by commentators as ‘godless’. It also dismisses names and forms as unreal and a sign of ignorance.[10]
In a conversation between Janaka and Ashtavakra, pertaining to the deformity of his crooked body, Ashtavakra explains that the size of a Temple is not affected by how it is shaped, and the shape of his own body does not affect himself (or Atman). The ignorant man’s vision is shrouded by names and forms but a wise man sees only himself:[11][12]
You are really unbound and action-less, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind. (I.15)
You are unconditioned and changeless, formless and immovable, unfathomable awareness, imperturbable- such consciousness is un-clinging. (I.17)
You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can go to your rest. (V.1) [13]
Structure
The book comprises 20 chapters:[14]
I Saksi – Vision of the Self as the All-pervading Witness
II Ascaryam – Marvel of the Infinite Self Beyond Nature
III Atmadvaita – Self in All and All in the Self
IV Sarvamatma – Knower and the Non-knower of the Self
V Laya – Stages of Dissolution of Consciousness
VI Prakrteh Parah – Irrelevance of Dissolution of Consciousness
VII Santa – Tranquil and Boundless Ocean of the Self
VIII Moksa – Bondage and Freedom
IX Nirveda – Indifference
X Vairagya – Dispassion
XI Cidrupa – Self as Pure and Radiant Intelligence
XII Svabhava – Ascent of Contemplation
XIII Yathasukham – Transcendent Bliss
XIV Isvara – Natural Dissolution of the Mind
XV Tattvam – Unborn Self or Brahman
XVI Svasthya – Self-Abidance through Obliteration of the World
XVII Kaivalya – Absolute Aloneness of the Self
XVIII Jivanmukti – Way and Goal of Natural Samadhi
XIX Svamahima – Majesty of the Self
XX Akincanabhava – Transcendence of the Self
Appreciation
The work was known, appreciated and quoted by Ramakrishna and his disciple Vivekananda, as well as Ramana Maharshi. Sarvepalli Radhakrishnan refers to it with great respect.[15]
Translations and commentaries
Nath (1907) opened the discourse of this Gita into the English language.[16] Mukerjee (1889–1968) continued the discourse into English with his posthumous work published in 1971.[17] Stroud (2004) wrote on the Astavakra Gita as a work of multivalent narrative.[18]
Swami Chinmayananda wrote a commentary on the Ashtavakra Gita, which has references to the Upanishads to help convey the meaning of the text.
Sri Sri Ravi Shankar has given commentary on Ashtavakra Gita in Hindi[19] and English Language.[20]
Commentaries on this work, have been also been provided by Osho [21]
Notes
^ Janaka receives the teaching of the supreme Self from Yajnavalkya in the Brihadaranyaka Upanishad
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What Is the Bhagavad Gita?
The Gita is the sixth book of the Mahabharata, one of India’s most famous epic poems. It’s unclear exactly when the Gita was composed—estimates vary widely, but a number of scholars suggest it was completed around 200 CE and then inserted into the larger work; many see it as the first fully realized yogic scripture. Curious though it may seem that such an ancient text from a foreign culture has been so enthusiastically received by Westerners, the Gita, like all truly great works of literature, can be read on many levels: metaphysical, moral, spiritual, and practical; hence its appeal.
For those who haven’t had the pleasure of reading it, the Gita recounts a dialogue between Arjuna, one of five Pandava princes, and the Hindu deity Krishna, who in this epic serves as Arjuna’s charioteer. Arjuna and his brothers have been exiled from the kingdom of Kurukshetra for 13 years and cut off from their rightful heritage by another faction of the family; the Gita takes up their struggle to reclaim the throne, which requires that Arjuna wage war against his own kinsmen, bringing his considerable military skills to bear.
The story begins on the dusty plains of Kurukshetra, where Arjuna, a famed archer, is poised to fight. But he hesitates. He sees arrayed against him friends, teachers, and kin, and believes that to fight—and likely kill—these men would be to commit a grievous sin and could bring nothing good even if he were to win the kingdom back. Krishna chides him for his cowardice—Arjuna is from the warrior caste after all, and warriors are meant to fight—but then goes on to present a spiritual rationale for battling his enemies, one that encompasses a discussion of the karma, jnana and bhakti yogas, as well as the nature of divinity, humankind’s ultimate destiny, and the purpose of mortal life.