Chapter 16, Forget
Everything, Special Instruction, વિશેષજ્ઞાનોપદેશપ્રકરણ
Ashtavakra Gita
aṣṭāvakra uvāca
ācakṣva śṛṇu vā tāta nānāśāstrāṇyanekaśaḥ tathāpi na tava
svāsthyaṁ sarvavismaraṇād ṛte
II 16.1 II Ashtavakra: My son, you may
recite or listen to countless scriptures, but you will not be established
within until you can forget everything.
16.1 My child, You may read or discuss
scripture As much as you like. But until you forget everything, You will never
live in your heart.
16.1 You can recite and discuss
scripture
all you want,
but until you drop everything
you will never know Truth.
અષ્ટાવકે કહ્યું: સૌમ્ય! વિવિધ શાસ્ત્રોને તું અનેકવાર કહે
અથવા સાંભળ, પરંતુ બધું ભૂલી જવા વિના તને શાંતિ થશે નહિ. ૧
bhogaṁ karma samādhiṁ vā kuru vijña tathāpi te cittaṁ
nirastasarvāśamatyarthaṁ rocayiṣyati
II 16.2 II 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.
16.2 You are wise. You play and work and
meditate. But still your mind desires That which is beyond everything, Where
all desires vanish.
16.2 You can enjoy and work and
meditate,
but you will still yearn for That
which is beyond all experience,
and in which all desires are
extinguished.
જ્ઞાની (જનક )! ભોગ, કર્મ કે સમાધિ ગમે તે કર,
પરંતુ બધી આશાઓથી રહિત બન્યું હોવા છતાં તારુ ચિત્ત તને
અત્યંત લોભાવશે. ર
āyāsātsakalo duḥkhī nainaṁ jānāti kaścana
anenaivopadeśena dhanyaḥ prāpnoti nirvṛtim
II 16.3 II Everyone is in pain because of
their own effort, but no-one realises it. By just this very instruction, the
lucky one attains tranquillity.
16.3 Striving is the root of sorrow. But
who understands this? Only when you are blessed With the understanding of this
teaching, Will you find freedom.
16.3 Everyone is miserable
because they exert constant effort.
But no one understands this.
A ripe mind can become unshackled
upon hearing this one instruction.
પરિશ્રમથી બધાય મનુષ્ય દુઃખી થાય છે (પરંતુ) એને
કોઈ જાણી શકતું નથી. આ ઉપદેશથી ધન્ય (કૃતાર્થ બનેલો)
નિર્વાણરૂપ પરમસુખને પામે છે. ૩
vyāpāre khidyate yastu nimeṣonmeṣayorapi tasyālasya dhurīṇasya
sukhaṁ nanyasya kasyacit
II 16.4 II Happiness belongs to no-one but
that supremely lazy man for whom even opening and closing his eyes is a bother.
16.4 Who is lazier than the master? He has
trouble even blinking! But only he is happy. No one else!
16.4 The master idler,
to whom even blinking is a bother,
is happy.
But he is the only one.
જે (પુરુષ ) આંખની મીંચવા -ઉધાડવાની ક્રિયાથી પણ
ખેદ પામે છે, તેવા આળસુઓના સરદારને જ સુખ પ્રાપ્તથાય છે
બીજા કોઈને નહિ. ૪
idaṁ kṛtamidaṁ neti dvaṁdvairmuktaṁ yadā manaḥ
dharmārthakāmamokṣeṣu nirapekṣaṁ tadā bhavet
II 16.5 II 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.
16.5 Seeing to this, Neglecting that. . . But
when the mind stops setting One thing against another, It no longer craves
pleasure. It no longer cares for wealth Or religious duties or salvation.
16.5 When the mind is free of
opposites
like “This is done,” and “This is yet
undone,”
one becomes indifferent to
merit, wealth, pleasure and
liberation.
આ કર્યું અને આ નહિ આવા દ્વન્દ્વોથી મન જ્યારે મુકત બને
છે ત્યારે (તે ) ધર્મ , અર્થ , કામ અને મોક્ષ પ્રત્યેઉદાસીન બને છે.
virakto viṣayadveṣṭā rāgī viṣayalolupaḥ
grahamokṣavihīnastu na virakto na rāgavān
II 16.6 II 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.
16.6 Craving the pleasures of the senses,
You suffer attachment. Disdaining them, You learn detachment. But if you desire
nothing, And disdain nothing, Neither attachment nor detachment bind you.
16.6 One who abhors sense objects
avoids them.
One who desires them becomes ensnared.
One who neither abhors nor desires
is neither detached nor attached.
વિષયોનો દ્વેષી વિરકત છે, વિષયોમાં લોલુપ રાગી છે;
પરંતુ ગ્રહણ કે ત્યાગ વિનાનો (અર્થાત્ બંનેથી પર ગયેલો
જીવન્મુકત) વિરકત પણ નથી તેમ જ રાગી પણ નથી . ૬
heyopādeyatā tāvatsaṁsāraviṭapāṁkuraḥ spṛhā jīvati yāvad
vai nirvicāradaśāspadam
II 16.7 II So long as desire, which is the
state of lack of discrimination, remains, the sense of revulsion and attraction
will remain, which is the root and branch of samsara.
16.7 When you live without discrimination,
Desire arises. When desire persists, Feelings of preference arise, Of liking
and disliking. They are the root and branches of the world.
16.7 As long as there is desire--
which is the absence of
discrimination--
there will be attachment and
non-attachment.
This is the cause of the world.
જયાં સુધી સ્પૃહા (તૃષ્ણા) જીવતી હોય છે; ત્યાં સુધી
જ ગ્રહણ અને ત્યાગની ભાવના સંસારૂપી વૃક્ષનો અંકુર ગણાય
છે. (એ સ્પૃહા ન હોય તો તે ગ્રહણ અને ત્યાગની ભાવના)
નિર્વિકલ્પ અવસ્થારૂપ જ છે. ૭
pravṛttau jāyate rāgo nirvṛttau dveṣa eva hi
nirdvandvo bālavad dhīmān evameva vyavasthitaḥ
II 16.8 II 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.
16.8 From activity, desire. From
renunciation, aversion. But the man of wisdom is a child. He never sets one
thing against another. It is true! He is a child.
16.8 Indulgence creates attachment.
Aversion creates abstinence.
Like a child, the sage is free of both
and thus lives on as a child.
પ્રવૃત્તિમાંથી આસક્તિ જન્મે છે; તેમ જ નિવૃતિમાંથી
દ્વેષ . આથી બુદ્ધિમાન અને દ્વન્દ્વરહિત પુરુષ બાળકની પેઠે જેમ
ને તેમ સ્થિત રહે છે. ૮
hātumicchati saṁsāraṁ rāgī duḥkhajihāsayā vītarāgo hi
nirduḥkhastasminnapi na khidyati
II
16.9 II The passionate man wants to be rid of samsara so as to avoid pain, but
the dispassionate man is free from pain and feels no distress even in it.
16.9 If you desire the world, You may try
to renounce it In order to escape sorrow. Instead, renounce desire! Then you
will be free of sorrow, And the world will not trouble you.
16.9 One who is attached to the world
thinks renouncing it will relieve his
misery.
One who is attached to nothing is free
and does not feel miserable
even in the world.
રાગી પુરુષ દુઃખથી દૂર થવાની ઈચ્છાથી સંસારને છોડવા
ઇચ્છે છે; પરંતુ રાગરહિત અને દુ:ખરહિત (વીતરાગી) પુરુષ તે
(સંસાર) માં પણ ખેદ પામતો નથી. ૯
yasyābhimāno mokṣe'pi dehe'pi mamatā tathā na ca jñānī na
vā yogī kevalaṁ duḥkhabhāgasau
II 16.10 II 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.
16.10 If you desire liberation, But you still say "mine," If you
feel you are the body, You are not a wise man or seeker. You are simply a man
who suffers.
16.10 He who claims liberation as his
own,
as an attainment of a person,
is neither enlightened nor a seeker.
He suffers his own misery.
જેને મોક્ષ વિષે પણ આસક્તિ છે; તેમ જ દેહમાં પણ
મમતા છે તે યોગી પણ નથી અને જ્ઞાની પણ નથી ; પરંતુ
કેવળ દુઃખને જ પામે છે. ૧૦
haro yadyupadeṣṭā te hariḥ kamalajo'pi vā tathāpi na tava
svāthyaṁ sarvavismaraṇādṛte
II 16.11 II If even Shiva, Vishnu or the lotus-born
Brahma were your instructor, until you have forgotten everything you cannot be
established within.
16.11 Let Hari teach you Or Brahma, born of
the lotus, Or Shiva himself! Unless you forget everything, You will never live
in your heart.
16.11 Though Hara, Hari
or the lotus-born Brahma himself
instruct you,
until you know nothing
you will never know Self.
જો શંકર તારા ઉપદેશક થાય કે વિષ્ણુ અથવા કમળમાંથી
જન્મેલા (બ્રહ્મ) પણ ઉપદેશક થાય , તોપણ બધું ભૂલી જવા
સિવાય તને શાંતિ થવાની નથી. ૧૧
Chapter 16
In
this chapter, Ashtavakra teaches Janak, who is his student. In this chapter of
Ashtavakra Gita Ashtavakra describes the futility of effort and knowledge.
According to the guru, one can read texts, books, and scriptures to fulfill the
heart. However, until they drop everything, they will not know the truth. One
can enjoy learning, meditation, work, and all life has to offer. However,
there is still a state beyond that, and everyone subconsciously tries to
achieve that fulfillment desire. That state is only achieved when all desires
are extinguished.\
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