Ashtavakra Gita-3

 Chapter 3, Wisdom, Test of Self-Realization, આક્ષેપોપદેશપ્રકરણ

Ashtavakra Gita

aṣṭāvakra uvāca

avināśinamātmānaṁ ekaṁ vijñāya tattvataḥ tavātmajñānasya dhīrasya kathamarthārjane ratiḥ

II 3.1 II Ashtavakra: 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 You know the Self, By nature one Without end. You know the Self, And you are serene. How can you still desire riches?

3.1 Having realized yourself as One,

being serene and indestructible,

why do you desire wealth?

અષ્ટાવક્ર બોલ્યા: આત્માને વાસ્તવિક રીતે એક અને

અવિનાશી જાણ્યા પછી, આત્મજ્ઞઅને ધીર એવા તને ધનની

પ્રાપ્તિપ્રત્યેપ્રીતિ કેમ થાય છે? ૧

 ātmājñānādaho prītirviṣayabhramagocare śukterajñānato lobho yathā rajatavibhrame

 II 3.2 II 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 When from ignorance You see silver in mother-of-pearl, Greed arises. From ignorance of the Self Desire arises For the world where the senses whirl.

3.2 Just as imagining silver in mother-of-pearl,

causes greed to arise,

so does ignorance of Self

cause desire for illusion.

અહો ! જેમ છીપના અજ્ઞાનથી રૂપારૂપ ભ્રમમાં લોભ

ઊપજે છે, તેમ આત્માના અજ્ઞાનથી વિષયોરૂપ ભ્રમાત્મક વસ્તુમાં

પ્રીતિ થાય છે. ર

viśvaṁ sphurati yatredaṁ taraṅgā iva sāgare

so'hamasmīti vijñāya kiṁ dīna iva dhāvasi

II 3.3 II All this wells up like waves in the sea. Recognising, "I am That", why run around like someone in need?

3.3 Knowing yourself as That In which the worlds rise and fall, Like waves in the ocean, Why do you run about so wretchedly?

3.3 Having realized yourself as That

in which the waves of the world rise and fall,

why do you run around in turmoil?

જેમાં વિશ્વ, સમુદ્રમાં તરંગતી જેમ સ્ફૂરે છે તે “હું” જ

છું એમ જાણ્યા પછી (પણ) તું પામર મનુષ્યની જેમ શા

માટે દોડાદોડ કરે છે? ૩

śrutvāpi śuddhacaitanya ātmānamatisundaram upasthe'tyantasaṁsakto mālinyamadhigacchati

II 3.4 II After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects?

3.4 For have you not heard? You are pure awareness, And your beauty is infinite! So why let lust mislead you?

3.4 Having realized yourself as pure Awareness,

as beautiful beyond description,

how can you remain a slave to lust?

આત્માને શુદ્ધ ચૈતન્યરૂપ અને અત્યંત સુંદર જાણવા

છતાં જે (મનુષ્ય ) વિષયોમાં અત્યંત આસક્ત બને છે, તે

મલિનતાને જ પામે છે. ૪ 

sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani munerjānata āścaryaṁ mamatvamanuvartate

II 3.5 II When the sage has realised 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 The man who is wise Knows himself in all things And all things in himself. Yet how strange! He still says, "This is mine."                                                                                   3.5 It is strange that in a sage who has realized Self in All and All in Self this sense of ownership should continue.

પોતાના આત્માને સર્વ ભૂતમાં અને સર્વ ભૂતોને પોતાના આત્માંમાં જાણનારા મુનિમાં પણ મમત્વ ચાલુ રહે છે (એ તો) આશ્ચર્યની વાત છે. 5

āsthitaḥ paramādvaitaṁ mokṣārthe'pi vyavasthitaḥ

āścaryaṁ kāmavaśago vikalaḥ keliśikṣayā

II 3.6 II 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 held back by sexual activity.

3.6 Determined to be free, He abides in the oneness Beyond all things. Yet how strange! Indulging in passion, he weakens, And lust overwhelms him.

3.6 Strange that one abiding in the Absolute,

intent on freedom,

should be vulnerable to lust

and weakened by amorous pastimes.

પરમ અદ્વૈતમાં સ્થિત થયેલો અને મોક્ષને માટે પ્રયાસ

કરતો . (મનુષ્ય) પણ ભોગના અભ્યાસને લઈને વ્યાકુળ બનેલો

હોઈ કામને વશ થાય છે, તે આશ્રર્ય છે. ૬

udbhūtaṁ jñānadurmitramavadhāryātidurbalaḥ āścaryaṁ kāmamākāṅkṣet kālamantamanuśritaḥ

II 3.7 II 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 Feeble with age, Still he is filled with desire, When without doubt he knows That lust is the enemy of awareness. Indeed how strange!

3.7 Strange that knowing lust

as an enemy of knowledge,

one so weak and nearing death

should still crave sensual pleasure.

ઉત્પન્ન થયેલા જ્ઞાનના શત્રુને જાણતો છતાં અત્યંત દુર્બલ

અને અંતકાલને પ્રાપ્તથયેલો (મનુષ્ય) વિષયભોગની ઈચ્છા

કરે છે, તે આશ્ચર્ય છે ૭

ihāmutra viraktasya nityānityavivekinaḥ āścaryaṁ mokṣakāmasya mokṣād eva vibhīṣikā

II 3.8 II 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 He longs to be free . . . He has no care for this world Or the next, And he knows what is passing Or forever. And yet how strange! He is still afraid of freedom.

3.8 Strange that one who is unattached

to the things of this world and the next,

who can discriminate between the transient and the timeless,

who yearns for freedom,

should yet fear the dissolution of the body.

આ લોક અને પરલોક પ્રત્યેવિરકત, નિત્ય અને અનિત્ય

વસ્તુના ભેદને સમજનાર (અને) મોક્ષની ઈચ્છાવાળા મનુષ્યને

મોક્ષથી જ ભય છે, એજ આશ્ચર્ય છે. ૮

 dhīrastu bhojyamāno'pi pīḍyamāno'pi sarvadā ātmānaṁ kevalaṁ paśyan na tuṣyati na kupyati

 II 3.9 II Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed.

3.9 But he who is truly wise Always sees the absolute Self. Celebrated, he is not delighted. Spurned, he is not angry.

3.9 Whether acclaimed or tormented

the serene sage abides in the Self.

He is neither gratified nor angered.

ધીર મનુષ્ય ભોગ ભોગવતો છતાં પણ અને પીડાયુક્ત

બનતો હોવા છતાં પણ હમેશ કેવળ આત્માને જ જોતો હોઈ

પ્રસન્નથતો નથી તેમ જ કોપ પણ કરતો નથી. ૯

 ceṣṭamānaṁ śarīraṁ svaṁ paśyatyanyaśarīravat saṁstave cāpi nindāyāṁ kathaṁ kṣubhyet mahāśayaḥ

II 3.10 II The great souled person sees even his own body in action as if it were some-one else's, so how should he be disturbed by praise or blame?

3.10 Pure of heart, He watches his own actions As if they were another's. How can praise or blame disturb him?

3.10 A great soul

witnesses his body’s actions

as if they were another’s.

How can praise or blame disturb him?

પ્રવૃત્તિયુકત પોતાના શરીરને જે બીજાના શરીરની જેમ જુએ

છે એવો મહાત્મા પુરુષ સ્તુતિથી અથવા નિદાથી પણ કેમ ક્ષોભ પામે? ૧૦

māyāmātramidaṁ viśvaṁ paśyan vigatakautukaḥ api sannihite mṛtyau kathaṁ trasyati dhīradhīḥ

II 3.11 II 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 With clear and steady insight He sees this world is a mirage, And he no longer wonders about it. How can he fear the approach of death?

3.11 Realizing the universe is illusion,

having lost all curiosity,

how can one of steady mind fear death?

આ વિશ્વને માયામાત્ર જોનાર અને તેથી જ કુતૂહલ

વિનાનો, શાંત બુદ્ધિવાળો મનુષ્ય મૃત્યુ પાસે હોય તો પણ કેવી

રીતે ત્રાસ પામે ? ૧૧ 

niḥspṛhaṁ mānasaṁ yasya nairāśye'pi mahātmanaḥ tasyātmajñānatṛptasya tulanā kena jāyate

II 3.12 II 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 Pure of heart, He desires nothing, Even in despair. He is content In the knowledge of the Self. With whom may I compare him?

3.12 With whom can we compare

the great soul

who, content knowing Self,

remains desireless in disappointment?

નિ :સ્પૃહ રહે છે તેવા આત્મજ્ઞાનથી સંતુષ્ટ (મહાત્મા)ની તુલના

કોની સાથે થઈ શકે છે? ૧૨

svabhāvād eva jānāno dṛśyametanna kiṁcana

idaṁ grāhyamidaṁ tyājyaṁ sa kiṁ paśyati dhīradhīḥ

II 3.13 II 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 With clear and steady insight He knows that whatever he sees Is by its very nature nothing. How can he prefer one thing to another?

3.13 Why should a person of steady mind,

who sees the nothingness of objects,

prefer one thing to another?

આ દૃશ્ય (વિશ્વ) સ્વભાવથી જ કાંઈ નથી એમ જાણ -

નાર એ શાંત બુદ્ધિવાળો (મનુષ્ય) શું એમ જૂએ છે કે આ

ગ્રહણ કરવા યોગ્ય છે કે આ ત્યાગ કરવા યોગ્ય છે? ૧૩ 

aṁtastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ yadṛcchayāgato bhogo na duḥkhāya na tuṣṭaye

II 3.14 II 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 He is beyond all duality, Free from desire, He has driven from his mind All longing for the world. Come what may, Joy or sorrow, Nothing moves him.

3.14 He who is unattached,

untouched by opposites,

free of desire,

experiences neither pleasure nor pain

as events pass through.

(વિષય -વાસનારૂપ) મળનો જેણે અંતઃકરણથી ત્યાગ

કરેલો છે અને જે દ્વંદથી રહિત થયો છે અને જે આશાથી રહિત

થયો છે, તેને સહજ પ્રાપ્તથતો ભોગ દુઃખ પણ નથી આપતો

તેમ જ હર્ષ પણ નથી પમાડતો . ૧૪

Synopsis of Chapter-3

The third chapter of the Ashtavakra Gita begins as Ashtavakra finds inconsistencies in Janak's awareness. So, he further tries to learn by questioning his perception and thoughts. The first thing Ashtavakra asks in the first verse of Ashtavakra Gita is that if he has realized one as indestructible and serene then why he now even desires wealth? He questions many things, like why someone who has found a true self has lust and other things inside himself.\