Ashtavakra Gita – Chapter 19

॥ जनक उवाच ॥

Ch. 19 Sh.01
तत्त्वविज्ञानसन्दशमादाय हृदयोदरात् ।
नानाविधपरामर्शशल्योद्धारः कृतो मया ॥ १९-१॥

तत्त्वविज्ञानसन्दशमादाय हृदयः उदरात् ।
नानाविधपरामर्शशल्योद्धारः कृतः मया ॥ १९-१॥
जनक उवाच- Janaka said
तत्त्वविज्ञानसन्दंशम्-the forceps of the knowledge of truth आदाय-taking up (तत्त्व-truth विज्ञान-discerning संदंशम् -pincers, forceps आदाय-taking up हृदयः-heart, mind उदरात्-from the interior) नानाविधपरामर्शशल्योद्धारः- the extraction of the thorn of diverse judgements (नानाविध-many, diverse- परा-beyond अमर्श-painful, intolerance, anger शल्यः-thorn उद्धारः-pulling out कृतः-is done मया-by me)

With the tongs of Truth, I have plucked the painful thorn of adverse opinion from the innermost cave of my heart.

तत्त्वविज्ञानसन्दशमादाय हृदयः उदरात् -I have removed the thorn of different opinions using the pincers of knowledge of truth.(तत्त्व-truth विज्ञान-discerning संदंशम् -pincers, forceps आदाय-taking up हृदयः-heart उदरात्-from the interior of heart)

By listening to different masters, one gets confused about the real truth. There are multiple theories, opinions and fancies advocated by different masters. A jnyani is confused as to which theory is correct. So, what Janaka says is that he has removed all confusions and doubts from the cave of my heart. This is called Hrudaya granthi, the knot ofheart. How did he remove the हृदय ग्रन्थि? He used the pincers संदंशम् called knowledge. Just as we remove a thorn in the foot with a pair of pincers or a forceps, he used Knowledge to remove all douts or हृदय ग्रन्थि.
नानाविधपरामर्शशल्योद्धारः कृतः मया- नानाविध-many, diverse- परा-beyond अमर्श-pain, intolerance, anger शल्यः-thorn उद्धारः-pulling out कृतः-is done मया-by me.
I pulled out the thorn of doubt from my mind. He compares the doubts to the painful thorn pierced into the body. Amarsha (अमर्श) is pain. In Gita 12:15, Krishna says,
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: |
हर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: || Gita12:15||

He, who is not a source of annoyance to anyone and who in turn is not agitated by anyone, who is equal in pleasure and pain, and free from fear and anxiety, such a devotee of Mine is very dear to me.

Lord Krsihan uses the words हर्ष अमर्ष for pleasure and pain. In this verse Ashtavakra has used Amarsha for painful thorn

Ch. 19 Sh.02
क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता ।
क्व द्वैतं क्व च वाऽद्वैतं स्वमहिम्नि स्थितस्य मे ॥ १९-२॥

क्व धर्मः क्व च वा कामः क्व च अर्थः क्व विवेकिता ।
क्व द्वैतम् क्व च वा अद्वैतम् स्व-महिम्नि स्थितस्य मे ॥
क्व- where धर्मः-meritorious deeds क्व-where च-and वा-or कामः-desire, enjoyment क्व-where च-and अर्थः-riches क्व-where विवेकिता- discernament क्व-where द्वैतम्-duality क्व-where च-and वा-or अद्वैतम्-non-duality स्व-महिम्नि-in my own grandeur स्थितस्य-abiding में- of me

क्व धर्मः क्व च वा कामः क्व च अर्थः क्व विवेकिता
What do you speak of the purusharthas of dharma, artha, kama and moksha for me? Where is discernment or viveka? The one who abides in the Brahman has already reached the destination of infinite reality. For him the purusharthas are impertinent. Viveka and vairagya are irrelevant.
क्व द्वैतम् क्व च वा अद्वैतम् स्व-महिम्नि स्थितस्य मे
Where is dvaita or advaita, for me who rests in me that shines by my own light, as my own true identity? These are upadhis. There is no conditioning in Brahman.

Ch. 19 Sh.03
क्व भूतं क्व भविष्यद् वा वर्तमानमपि क्व वा ।
क्व देशः क्व च वा नित्यं स्वमहिम्नि स्थितस्य मे ॥ १९-३॥

क्व भूतम् क्व भविष्यत् वा वर्तमानम् अपि क्व वा ।
क्व देशः क्व च वा नित्यम् स्व-महिम्नि स्थितस्य मे ॥

क्व-where भूतम्-the past क्व-where भविष्यत्- future वा-or वर्तमानम्- the present अपि-also क्व-where वा-or क्व- where देशः-space क्व- where च-and वा- or नित्यम्-eternity स्व-महिम्नि-in my own greatness स्थितस्य-stationed में- of me

Where is the past, which is now gone? Where is the future, which is yet to come? Where is the present, passing on? Where is even the space, in which so many different things can coexist? And where, at last, eternity: for me that abide in the glory of self.

क्व भूतम् क्व भविष्यत् वा वर्तमानम् अपि क्व वा
Present, past and future are in the experiences in the realm of mind. When the mind is transcended, these experieces are also obliterated.
क्व देशः क्व च वा नित्यम् स्व-महिम्नि स्थितस्य मे
Where is space, time or eternity for one who is ever stationed in the glory of eternal Brahman. Space and time are the concepts experienced by the mind. These are the experiences of apara prakruti. Brahman is free of these conditionnings (उपाधि). Ashtavakra has disssosiated with the world of plurality and aligned with formless attribueless (निराकार निर्गुण) Brahman who is nothing but chetana or consciousness.

Ch. 19 Sh.04
क्व चात्मा क्व च वानात्मा क्व शुभं क्वाशुभं यथा ।
क्व चिन्ता क्व च वाचिन्ता स्वमहिम्नि स्थितस्य मे ॥ १९-४॥

क्व च आत्मा क्व च वा अनात्मा क्व शुभम् क्व अशुभम् यथा ।
क्व चिन्ता क्व च वा अचिन्ता स्व-महिम्नि स्थितस्य मे ॥

क्व- where च-and आत्मा-self क्व- where च-and वा-or अनात्मा-other than self क्व -where शुभम्-good क्व- where अशुभम्-evil यथा- likewise क्व- where चिन्ता-thought क्व- where च- and वा -or अचिन्ता-thoughtlessness स्व-महिम्नि- in my own greatness स्थितस्य-stationed में-of me
Where is there self? Where anything apart from self? Accordingly, where any good or any ill? Where then could there be any thought or even any lack of thought, were is confusion and clarity? for me that shines by my own light, as my own true identity?

क्व च आत्मा क्व च वा अनात्मा क्व शुभम् क्व अशुभम् यथा ।
Where is self and where is non-self? Where is good and where is evil, where is punya and papa. Wher is karma and akarma? These tangibles add to or deduct from the karma sangraha or store house of karma. For one who is irrevocably united with Brahman has virtually become Brahman. So far him there is no karmic debt, just as the lord who created the world and sustains it and in due time dissolves it has no karmic bondage accrued due to performance of action.
क्व चिन्ता क्व च वा अचिन्ता स्व-महिम्नि स्थितस्य मे
चिन्ता is thought अचिन्ता-thoughtlessness or absence of thought. Again, these are the activities of mind which belong to apara prakruti or kshetra. For a kshetrajnya all these are imaginations or mithya. He stays in his own greatness of resplendent consciousness.

Ch. 19 Sh.05
क्व स्वप्नः क्व सुषुप्तिर्वा क्व च जागरणं तथा ।
क्व तुरीयं भयं वापि स्वमहिम्नि स्थितस्य मे ॥ १९-५॥

क्व स्वप्नः क्व सुषुप्तिः वा क्व च जागरणम् तथा ।
क्व तुरीयम् भयम् वा अपि स्व-महिम्नि स्थितस्य मे ॥ १९-५॥
क्व-where स्वप्नः-dream क्व-where सुषुप्तिः-deep sleep state वा-or क्व- here च-and जागरणम्-wakeful state तथा-as also क्व- where तुरीयम्- the state of transcendental or pure consciousness भयम्- fear वा- or अपि-also स्व-महिम्नि- in my own greatness स्थितस्य-stationed में- of me

Where is dream? Whre is deep-sleep state? Similarly, where is wakewful state? Where is the state of Turiya? And also, what is there to fear in any of these states? for me that shines by my own light, as my true identity?
क्व स्वप्नः क्व सुषुप्तिः वा क्व च जागरणम् तथा ।
Where are the four states (अवस्था) of consciousness. The four states are: Jagrut, Swapna, sushupti and Turiya.
Jagrat is the waking state in which man enjoys the five gross objects of senses as sound, etc., through the five organs of knowledge, viz., ear, skin, eye, tongue and nose. He is conscious of the world. He has externalised consciousness (Bahih Prajna). Jiva is called Vishwa in this state.
Swapna is the dreaming state in which man enjoys the five objects of sense through Vasanas or impressions created in his waking state. The body and all senses are at rest and the mind alone works. Mind itself is the subject and the object. It creates all dream-pictures. Jiva is called Taijasa in this state. this is subtle body.

Sushupti or deep sleep state, all senses and the mind are at rest. The mind is involved into its cause, the Karana Sarira. The Jiva is called Prajna in this state. The Anandamaya Kosha is functioning. This is the causal body.

The fourth factor is Turiya, transcendental or pure consciousness. It is the background that underlies and transcends the three common states of consciousness. In this consciousness both absolute and relative, saguna brahman and Nirguna Brahman, are transcended. It is the true state of experience of the infinite (ananta) and non-different (advaita/abheda), free from the dualistic experience which results from the attempts to conceptualise (vikalpa) reality. It is nirvikalpa samadhi. A state of total bliss.
क्व तुरीयम् भयम् वा अपि स्व-महिम्नि स्थितस्य मे ॥
Where is the state of Turiya? Where is fear in any of the above states for a man of wisdom who abides in eternal Brahman.
द्वैतात् वै भयम् Brihadaranyaka upanishat
Ch. 19 Sh.06
क्व दूरं क्व समीपं वा बाह्यं क्वाभ्यन्तरं क्व वा ।
क्व स्थूलं क्व च वा सूक्ष्मं स्व-महिम्नि स्थितस्य मे ॥ १९-६॥

क्व दूरम् क्व समीपम् वा बाह्यम् क्व अभ्यन्तरम् क्व वा ।
क्व स्थूलम् क्व च वा सूक्ष्मम् स्व-महिम्नि स्थितस्य मे ॥ १९-६॥
क्व-where दूरम्-distance क्व-where समीपम्-near, close by वा-or बाह्यम्-outside क्व- where अभ्यन्तरम्-inside क्व- where वा- or क्व- where स्थूलम्-the gross क्व- where च-and वा- or सूक्ष्मम्- the subtle स्व-महिम्नि-in my own greatness स्थितस्य- stationed में- of me

Which is close or far, where is in or out, and where is gross or subtle? I abide in the glory of Self.
In this verse Ashtavakra lists out three sets of opposites which are not recognized by the wise man. These are far and near, inside and outside, gross and subtle. In Brahman there is no distinction. He is a single seamless chaitanya who admits no differences. In the total, there is no near and far, in and out, gross and subtle. These differences are a creation of mind driven by the power of maya. It is due to ignorance and आवरण शक्ति विक्षेप शक्ति.

Ch. 19 Sh.07
क्व मृत्युर्जीवितं वा क्व लोकाः क्वास्य क्व लौकिकम् ।
क्व लयः क्व समाधिर्वा स्वमहिम्नि स्थितस्य मे ॥ १९-७॥

क्व मृत्युः जीवितम् वा क्व लोकाः क्व अस्य क्व लौकिकम् ।
क्व लयः क्व समाधिः वा स्व-महिम्नि स्थितस्य मे ॥ १९-७॥
क्व- where मृत्युः-death जीवितम्-life वा-or क्व- where लोकाः-worlds क्व- where अस्य-( मम) my क्व- where लौकिकम्-worlds क्व- where लयः-dissolution of consciusness क्व- where समाधिः-absorption of mind वा-or स्व-महिम्नि-in mhy own greatness स्थितस्य-stationed में- for me

For me established in my own glory, there is no life or death, no worlds or things of the world, no dissolution of all and no samadhi of mind.
क्व मृत्युः जीवितम् वा क्व लोकाः क्व अस्य क्व लौकिकम्
For me established in my own glory, there is no life or death, no worlds or things of the world. Life or death. Life and death, the worlds and worldliness, laya and samadhi are the projection of the mind due to ignorance.

क्व लयः क्व समाधिः वा स्व-महिम्नि स्थितस्य मे Absorption or laya of world in the state of contemplation (samadhi), are no cognizable by me who is established in my own grandeur of self.
Swami Chinmayanda says: the ego which is living in the awareness of plurality, strives in its spiritual persuit to liquidate its awareness of objects by withdrawing the mind entirely from the objects and focusses on the immutable self. This process is called laya. This is an important step before attaining samadhi. Ashtavakra, who has reached his spiritual goal wonders why does he need the laya or samadhi.

Ch. 19 Sh.08
अलं त्रिवर्गकथया योगस्य कथयाप्यलम् ।
अलं विज्ञानकथया विश्रान्तस्य ममात्मनि ॥ १९-८॥

अलम् त्रिवर्गकथया योगस्य कथया अपि अलम् ।
अलम् विज्ञानकथया विश्रान्तस्य मम आत्मनि ॥ १९-८॥

अलम्-enough त्रिवर्गकथया- talking about three goals of life योगस्य-of yoga कथय-talking about अपि-also अलम- enough
अलम्- enough विज्ञानकथया-talks about direct knowledge विश्रान्तस्य-of one resting मम-of me आत्मनि-in the self

For me established in my own glory, the talks about three goals of life are purposeless. Talks about yoga is also of no use. Even the talks about knowledge of truth are also of no consequence.
अलम् त्रिवर्गकथया योगस्य कथया अपि अलम् ।
Ashtavakra says, discussions and study about the three goals of life namely dharma, artha and kama are of no utility to him. Similarly, talks about different kinds of yoga such as karma yoga, dhyana yoga and jnaya yoga, and pantanjali’s dhyna, dharana etc are also purposeless. The Ashtanga yoga propunded by Patanjali in the sutra
यम नियमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि are of no use to me.
अलम् विज्ञानकथया विश्रान्तस्य मम आत्मनि
Various sadhanas prescribed for a spiritual growth are of no use to him. The six-fold sadhanas of शमः दमोः उपरति तितीक्षा श्र्द्धा समाधानम् are of no use to him. He says enough of it. I am already resting in infinite Brahman. I happy in my own being. I need nothing more. I am fulfilled.
I want to narrate here my personal experience. I have developed an herbal product for different types of white discharge in women (vaginitis). I conducted a clinical trial on a group of 25 patients and published its report in a medical journal. I wanted to conduct another trial on a larger group of subjects in a medical college. My application was put before the ethical committee of the college when some members raised an objection that I do not have done any study on laboratory animals. That objection was overruled because I have the safety and efficacy report on human subjects.
This is like Mokhsa. When you have the data on humans why do you need the date on lab animals? When you have attained mokhsa why do you need any sadhana?