Ashtavakra Gita – Chapter 4

Ch.4 Sh. 01
हन्तात्मज्ञानस्य धीरस्य खेलतो भोगलीलया ।
न हि संसारवाहीकैर्मूढैः सह समानता ॥ ४-१॥

hantātmajñānasya dhīrasya khēlatō bhōgalīlayā |
na hi saṁsāravāhīkairmūḍhaiḥ saha samānatā || 4-1||

हन्ता आत्मज्ञानस्य धीरस्य खेलतः भोगलीलया न हि संसार वाहीकैः र्मूढैः सह समानता
hantā ātmajñānasya dhīrasya khēlataḥ bhōgalīlayā na hi saṁsāra vāhīkaiḥ rmūḍhaiḥ saha samānatā

हन्ता-O marvel आत्मज्ञानस्य-of the knower of self धीरस्य-the man of understanding खेलतः-playing भोगलीलया- the game of enjoyment न-not हि-indeed संसार वाहिकैः-carriage of the world र्मूढैः-deluded सह-with समानता- similarity न अस्ति -is not there

Oh! The stable minded knower of the Self who is engaged in the game of enjoyment bears no resemblance whatsoever to the deluded beings who are caught in the cycle of births and deaths.”

Janaka said, “Oh, the stable minded knower of the Self who is engaged in the game of enjoyment bears no resemblance whatsoever to the deluded beings who are caught in the cycle of births and deaths.”

हन्ता आत्मज्ञानस्य धीरस्य खेलतः भोगलीलया न हि संसार वाहीकैः र्मूढैः सह समानता

हन्ता आत्मज्ञानस्य धीरस्य –Oh! The stable minded knower of self (a man of self-realization) and man of understaning. Enjoyment of the world is a play or sport to a man of understanding because he takes the good or bad things as they come, but never crave for them and has no attachment or aversion to them. But the men who are attached to the world are buffeted by joys and miseries. They cannot look uypon the world as a sport. In self defence to the chiding of the Guru, Janaka says that I am not indulging in sensual activities voluntarily to appease my senses. I am equal in pleasure and grief. The sensual pleasures have come my way because of me being a king. Please don’t compare me to the deluded beings.

खेलतः भोगलीलया –who plays the game of enjoyment
न हि संसार वाहीकैः र्मूढैः सह समानता –has no similarity to the deluded men who are caught in the cycle of births and deaths. वाहिका means a car or a vehicle drawn by oxen.

This refers to deluded men who are slaves of sensual enjoyment and crave to have more of it and are never satisfied. Janaka indicts them as animalistic men.

Ch.4 Sh. 02

यत् पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः ।
अहो तत्र स्थितो योगी न हर्षमुपगच्छति ॥ ४-२॥
yat padaṁ prēpsavō dīnāḥ śakrādyāḥ sarvadēvatāḥ |
ahō tatra sthitō yōgī na harṣamupagacchati || 4-2||

यत् पदम् प्रेप्सवः दीनाः शक्राद्याः सर्वदेवताः अहो तत्र स्थितः योगी न हर्षम् उपगच्छति
yat padam prēpsavaḥ dīnāḥ śakrādyāḥ sarvadēvatāḥ ahō tatra sthitaḥ yōgī na harṣam upagacchati

यत् पदम्-that state प्रेप्सवः –wishing to obtain दीनाः- miserable, distressed शक्राद्याः- beginning with Indra सर्वदेवताः-all gods अहो-oh marvel तत्र-there स्थितः-abiding योगी-sage न-not हर्षम्- elation उपगच्छति- attains

Oh, A yogi is one who does not show any elation, although as he attains the exalted state which Indra and other gods eagerly seek and become unhappy for not attaining it.

यत् पदम् प्रेप्सवः दीनाः शक्राद्याः सर्वदेवताः – A yogi does not show any elation even after gainig that exalted state which Indra and other gods hanker after and become miserable for not gaining it.
शक्रः Indra. शक्राद्याः means Indra and other demigods of heaven.
प्रेप्सवः -those who wish to obtain. The word comes from the verb प्रेप्सा meaning desire, wish to obtain, longing
अहो तत्र स्थितः योगी न हर्षम् उपगच्छति – the yogi is not delighted even after reaching the exalted state because he sees it as his own natural state but not any acquired state. He is satchitananda. He ever remains contended in himself. The dualities of life do not bother him because he is ever centred in the self. Janaka wants to say that he being a yogi does not hanker after the pleasures.

Ch.4 Sh. 03

तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते ।
न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः ॥ ४-३॥
tajjñasya puṇyapāpābhyāṁ sparśō hyantarna jāyatē |
na hyākāśasya dhūmēna dr̥śyamānāpi saṅgatiḥ || 4-3||

तज्ज्ञस्य पुण्यपापाभ्याम् स्पर्शः हि अन्तः न जायते न हि आकाशस्य धूमेन दृश्यमाना अपि सङ्गतिः

tajjñasya puṇyapāpābhyām sparśaḥ hi antaḥ na jāyatē na hi ākāśasya dhūmēna dr̥śyamānā api saṅgatiḥ

तज्ज्ञस्य-the one who has realized the self पुण्यपापाभ्याम्-with virtue and vice स्पर्शः-touch, contact हि-indeed अन्तः-inside न-not जायते-born न-not हि-just as आकाशस्य-of the space धूमेन-with smoke दृश्यमाना-appearing अपि-though सङ्गतिः- association

He who has known self is untouched inside by good or evil, just as the sky is untouched by the smoke although it may appear to be so, by association.

तज्ज्ञस्य पुण्यपापाभ्याम् स्पर्शः हि अन्तः न जायते न हि आकाशस्य धूमेन दृश्यमाना अपि सङ्गतिः

तज्ज्ञस्य पुण्यपापाभ्याम् स्पर्शः हि अन्तः न जायते- For one who has realized the self, vice or virtue does not percolate into him, meaning that he remains indifferent to them. तज्ज्ञः literally means a knowing man. It refers to one who has known or realized the self. He always remains centred in awareness and existence; awareness of being universally extended through space and time and material bodies, with no sense of me and mine. He is without any trace of desire and expectations. – Jayaram V.
पुण्यपापाभ्याम् -from the dualities of papa and punya (merit and demerit). The self is not contaminated by good or bad. These are the dualities of not-self.

न हि आकाशस्य धूमेन दृश्यमाना अपि सङ्गतिः – just as the sky is untouched by smoke although it appears to be enclosed by it. The gunas and impurities of the mortal world may cloud the self but they do not go into the self. Good and evil (papam and punyam) are the dualities of anatma. This knowledge is useful. If you are centered in the body and accept it as your identity, you will remain bound by both good and bad actions and keep reincarnating.
However, if you identify with your spiritual Self and remain centered in it by surrendering to it keeping your desires, mind and ego under control, you will gradually enter the pure state of the Self, in which your thoughts and actions will not affect you anymore. –Jayaram V.

Ch. 4 Sh.04

आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना ।
यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः ॥ ४-४॥

ātmaivēdaṁ jagatsarvaṁ jñātaṁ yēna mahātmanā |
yadr̥cchayā vartamānaṁ taṁ niṣēddhuṁ kṣamēta kaḥ || 4-4||

आत्मा एव इदम् जगत् सर्वम् ज्ञातम् येन महात्मना यदृच्छया वर्तमानम् तम् निषेद्धुम् क्षमेत कः
ātmā ēva idam jagat sarvam jñātam yēna mahātmanā yadr̥cchayā vartamānam tam niṣēddhum kṣamēta kaḥ
आत्मा-self एव-alone इदम्-this जगत्-universe सर्वम्-all ज्ञातम्-is known येन-by whom महात्मना-by the wise man (the great hearted-one) यदृच्छया (यद्-that which इच्छया-spontaneuosly)-as he likes ofr wills वर्तमानम्-remaining तम्- him निषेद्धुम्-prohibit क्षमेत-capable कः-who

Who can prevent the great-souled one who has realized this whole world as the Self, from living life as it comes by?

आत्मा एव इदम् जगत् सर्वम् ज्ञातम् येन महात्मना-The great-souled one, who has realized that the entire world to be the self. महात्मा or great sould one. He is beyond all scriptural injunctions because it is said that such a person cannot stoop to low activities. He has no body- identity and remains as an intergral part of Brahman. He sees everything as himself and everything in himself. His love for self extends to self that exists in all. He lives by chance that means he takes whatever good or bad comes to him without complaining. If someone offers food, he takes them as devine providence. If no food is available, they go hungry. He let the things happen without trying to control them. Inwardly he is not touched by them. Thus, he lives with a sense of freedom, detachment and renunciation.
यदृच्छया वर्तमानम् तम् निषेद्धुम् क्षमेत कः – how can he be prevented by living his life style as it comes by?

Ch. 4 Sh.05

आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे ।
विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने ॥ ४-५॥

ābrahmastambaparyantē bhūtagrāmē caturvidhē |
vijñasyaiva hi sāmarthyamicchānicchāvivarjanē || 4-5||

आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे विज्ञस्य एव हि सामर्थ्यम् इच्छा अनिच्छा विवर्जने
ābrahmastambaparyantē bhūtagrāmē caturvidhē vijñasya ēva hi sāmarthyam icchā anicchā vivarjanē

आब्रह्मस्तम्बपर्यन्ते- (आ-from ब्रह्म-creator स्तम्ब-a tuft of grass पर्यन्ते-including) from Brahma down to the blade of grass भूतग्रामे (भूत- beings ग्रामे-communities ) in the multitude of beings चतुर्विधे- of four kinds विज्ञस्य-the wise one एव-alone हि-indeed सामर्थ्यम्- capacity इच्छानिच्छाविवर्जने –( इच्छा- likingअनिच्छा- disliking विवर्जने-abandonment, renunciation)- in renouncing desire and aversion भवति -is

Of the four class of existence, from Brahma down to a blade of grass, it is the wise one alone who alone can renounce desire and aversion.

आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे विज्ञस्य एव हि सामर्थ्यम् इच्छा अनिच्छा विवर्जने
आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे- Of the four class of beings from highest to lowest आब्रह्म-right from the creator or Brahma पर्यन्तम् -upto स्तम्ब- to a bunch of grass. भूतग्राम refers to multitude of beings चतुर्विध of four types. The Upanishads classify the living beings into four groups according to their source of orgin. These are:
1. जरायुज or गर्भज those that are born from the womb
2. अन्डज- those that are born from eggs
3. स्वेदज – those that are formed by dampness or sweat
4. उद्भिज-those that are borne from the seeds or sprouting up

विज्ञस्य एव हि सामर्थ्यम् इच्छा अनिच्छा विवर्जने – it is the wise one alone who can renounce desire and aversion. Who is a wise person? In the first verse of this chapter 4, he is desribed as आत्मज्ञः and धीरः meaning one who is knower of the self and stable in his conviction. He is the only person who has got capacity (सामर्थ्यम्) to renounce desire and aversion. By implication it means that those who are not wise, are buffeted by desires and aversions. They consider certain things as good and desirable and other as bad and undesirable. One who sees himself as Brahman, sees only one and has no special likes or dislikes. He takes thingsa as they are obtained (यदृच्छया वर्तमानम्).

Ch. 4 Sh.06

आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरम् ।
यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित् ॥ ४-६॥

ātmānamadvayaṁ kaścijjānāti jagadīśvaram |
yad vētti tatsa kurutē na bhayaṁ tasya kutracit || 4-6||

आत्मानम् अद्वयम् कश्चित् जानाति जगदीश्वरम् यत् वेत्ति तत् सः कुरुते न भयम् तस्य कुत्रचित्

ātmānam advayam kaścit jānāti jagadīśvaram yat vētti tat saḥ kurutē na bhayam tasya kutracit

आत्मानम्-self अद्वयम्-without a second, non-dual कश्चित्-rarely one जानाति-knows जगदीश्वरम् (जगत्-world ईश्वरम्-lord)L-ord of universe यत्-that वेत्ति- तत्-that सः-he कुरुते-does न-not भयम्-fear तस्य- his कुत्रचित्- from anywhere

Rare is the one who knows the Self to be non-dual and as the lord of the universe. He who knows thus, engages in actions anywhere (as he deems fit) without any fear.

आत्मानम् अद्वयम् कश्चित् जानाति जगदीश्वरम् यत् वेत्ति तत् सः कुरुते न भयम् तस्य कुत्रचित्

आत्मानम् अद्वयम् कश्चित् जानाति जगदीश्वरम् –Very rarely some one knows the self to be non-dual and as the Lord of the univderse. A wise man (आत्मज्ञः, धीरः) has realized himself as the one infinite self. He has also realized himself as the ruler, controller and the Lord of Universe.

यत् वेत्ति तत् सः कुरुते न भयम् तस्य कुत्रचित् –He who knows thus engages in actions anywhere without fear. Such an individual engages in actions which come to his mind without any fear or favour. His identity is always with the infinite and he makes no difference between a low and base action and a high or superior action. यदृच्छया वर्तमानम् तम् निषेद्धुम् क्षमेत कः?

The man of Supreme Realization is beyond all scriptural injunctions. He is supremely indifferent to all the prescribed laws of conduct. For these all are formulated for ignorant minds. That, however, does not mean moral anarchy. For it is said in the scriptures that the man of realization does not stoop to evil actions, as all evil propensities (Samskaras) are annihilated before the highest stateof realization is reached. As Sri Ramakrishna puts it an expert dancer never takes a wrong step.—Swami Nityaswarupananda

The teacher Ashtavakra is satisfied with the student’s confidence and conviction and therefore continues his discourse in the following chapters. –Swami Chinmayananda