ASHTAVAKAR GEETA CHAPTER 15

23.12.2009

Ashtavakar says:

Yathattathoupdeshen kritarthah satvbudhiman I
Ajeevamapi jigyasuh parastatra vimuhayati II (1)

An embodied self soul having goodness mode of nature acquires wisdom even by casual reference but those having deeply involved in illusion may not be enlightened despite making efforts throughout their life.

This is revelation about the ‘goodness’ mode of nature which leads to wisdom.

Lord Krishna says in Shrimad Bhagwad Geeta:


Satvatsanjayte gyanam (14.17)

Wisdom follows from satva

Goodness mode of nature leads embodied self soul to Self Realization which is ultimate goal of human form. But attachment with this mode has to be done away on achieving realization. Attachment with this mode also leads to transmigration. It may take one to embodiment of demo gods having age of many hundred years.

Lord Krishna says in chapter 2, verse 45 and 46 Of Shrimad Bhagwad Geeta:

Treygurhayvishyah Veda nistregeryo bhavaarjun I

Nirdvadvo nitayamsatvastho niryogkshemo atamvan II


The Vedas deal with three evolutes of nature, you should be free from all the three modes of nature, free from the pairs of opposites, fixed in the eternal truth, not caring for any thing, stay tuned to Supreme Self.

Purpose of human life is to realize oneself. For self soul (self is jiva or living entity) who is part of all pervading supreme self, Lord Krishna, there is bondage without beginning owing to ignorance, and liberation is through knowledge. One is free when one realizes that he is free and I am not this body. It is the result of my previous attachment. The actions are not mine; they are reactions of material nature.
One can seek the example of Sun and its reflection to understand this phenomenon.
The Sun is separate from its reflection in the water; any motion in water causes the motion of reflection. This motion is neither the result of action by sun nor by reflection. It has caused by outside force. This is the exact case with self soul who is the consciousness reflected in an embodiment. There is no change in reflection. At the same time reflection in one vessel may differ from that in another. When one vessel is broken, that particular reflection is one with Sun but not the others. Similar is the case with self soul (consciousness or awareness) who is reflection of all mighty Krishna in nescience which causes the appearance of diversity. But when this nescience has vanished, it is one with the Braham.
One has to divert one’s devotion from material energy to spiritual energy without caring for material gain or loss. This is the only way to go home.

Moksho vishayveryasyam bandho veishyako rasah I
Etavadev vigyanam yatheschhsi tatha kuru II (2)

Liberation is aversion from sense objects and bondage is having taste in them, this much is the whole wisdom. Now you are free to go your way.

Whatever sense prevails in mind, it leads to attachment and this is bondage causing chain of reactions.

Lord Krishna tells Arjun in Shrimad Bhagwad Geeta:

Dhayayto vishiyanpunsah sangteshuupjayate I

Sangadsanjayate kamah kamatkrodhoabhijayate II


Krodhatbhavati sammoha sammohat smiritivibharamahI

Samiritirbhanshad budhinasho budhinashatparhashayatiII
(2.62-63)

Thinking about sense objects, it brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.

This is brief analysis as to what happens by attaching with sense objects. When one conditioned self soul, out of conditioning to material attachment and sense of enjoyment, contemplates sense objects, it brings about an attachment with them, which results in a chain of desires, desire being remained unfulfilled results in breeding frustration, this frustration brings delusion. Deluded one loses memory; this diminishes intellect, with loss of intellect one again goes to the grip of material nature in three modes.
Identification with material body, the self soul follows the mind set which, out of practice in previous series of bodies (see verse 7, 8 and 9 of chapter 15) contemplates on senses and their objects in material forms. It leads to attachment which develops in lust. When there is some obstruction in fulfillment of lust, it leads to anger. Anger causes frustration, delusion and loss of intellect. All these are materialistic symbols which affect the life of embodied soul. The deeper it identifies with sense objects, deeper it goes to acquire lust, anger, frustration, delusion, and intellect and steep fall in material world.
Forgetting its real self one has been identifying with material nature from the time immemorial. with diversion of all this attachment towards Lord Krishna, one is sure to attain one’s real self.
It is not a material object which can be acquired, but one has to convince one self in mind that this material world is different from spiritual one and one has boarded a wrong plane from which one has to consciously disembark oneself and board an spiritual plane to go to one’s own home. Self soul is different from material body; it is consciousness which is our real self.

This real self has no distress nor does it have any happiness. It is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity. it is the mind and intellect which play havoc. The mistake of identification of this real ‘I’ with outer material body, mind, intellect, senses is the real cause of bondage. The process of freedom and bondage are so simple that one can do both within a second. de- identify your self from material nature to be free and bind your self with outer self created by oneself helped to be developed by surroundings in material forms.
Ashtavakar is fully supported by these two verses of
chapter 2 of Shrimad Bhagwad Geeta.
The result of Self Realization is astounding as per next verse.

Vagmipragmahaudyogam janam mookjadaalsam I
Karoti tatavbodhoayamtastyakto bubhukshbhi II (3)

This awareness when attained, detoxify the embodied soul. This causes dumbness to eloquent speaker; stupidity in clever and an energetic is turned to be lazy. This is the reason as to why materialistic don’t follow this path.

Self Realization leads to constant introspection and pure awareness which is beyond all illusions. The act of speaking, seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, answering call of nature, grasping, opening and closing the eyes are act done by senses objects. Pure awareness has nothing to with it. While identifying with these acts it has been eloquently speaking but realization of self makes it to withdraw from mental as well physical activities.



Na tuvam deho na ate deho bhokta karta na va bhavan I
Chidroopoasi sada sakshi nirpekshah sukham char II

Ragduevesho manodharmo na manaste kadachan I
Nirvikalpoasi bodhatma nirvikarah sukham char (4-5)


You are neither this body nor this body is yours, you are neither the doer of any act nor the enjoyer of fruits in form of reactions, you are witness, pure eternal consciousness need nothing, be happy.

Desire and anger are feelings of mind and neither are you mind nor do the mind is yours. You are pure awareness. Knowing this, shed the ego of material body, detach yourself to be happy.

Wiseman of disciplined mind, though moving among the objects of senses, with senses under control, free from likes and dislikes attains tranquility of mind.

With the attainment of such tranquility, all sorrows come to an end and the intellect of such a person of placid mind, soon withdrawing from all sides, becomes firmly established in Self.

Identification of living entity / Consciousness with mind body set is the cause of all this divine play. Entire universe is set and one actor Lord Krishna is playing role of every form. Realize yourself; no more chance may be available.


Sarvbhuteshu chatmanam sarvbhuteshu chaatmani I
Vigaye nirahankaro nirmamtavam sukhi bhav II

Vishvam safurti yatredm taranga ev sagre I
Tattavamev na sandehashchinmurte vijavaro bhav II (6-7)

See all beings in self and self in all beings. Knowing this you become free from ego, detach yourself from it and be happy.

In vast all pervading Eternal Supreme consciousness, this universe is twinkling like waves in an ocean, you are that consciousness.

Self is the source of entire universe but the self soul being a part of this eternal drama appearing like waves in an ocean identifies with mind body set. The mind is the real monster alluding self soul to be enjoyer of sense objects. Self Soul follows the mind like an innocent child following a band of drummers. It has traveled in so many embodiments, has been son, daughter, father, wife and many more roles but seeking self gratification from sense objects has alluded it.
Pure consciousness is self. But you cannot locate it physically as it is divine.
Verse 29 to 31 in chapter six of Shrimad Bhagwad Geeta are crux of entire revelation:
Sarvbhutasthatamanm sarvbhutani chatmani I

ikshyate yogyuktatma sarvatra samdarshanh II



Yo mam paashayati savatra sarvam ch mayi pashayati I

Tasyaham na parhashyami sa ch me na parhshayati II



Sarvbhutsithitam yo mam bhajtiekatvamasithitah I

sarvatha vartamano sa yogi mayi vartate II



atamoupmyen sarvatra samam pashayati yoarjun I

sukham va yadi va dukham sa yogi parmo matah II (6.29-32)




The Yogi who is united with all pervading infinite Consciousness, sees same self every where, all beings in self and Self in all beings.

He who sees Me in all beings and beings existing in Me, never loses my sight and I never lose his sight.

Yogi who is established in union with Me and worships Me as residing in all beings abides in Me, no matter what he does.

Arjun! who looks on all as one, like one self in him, looks upon the joy and sorrow of all with a similar eye- such Yogi is deemed to be highest of all.

Three qualities of nature and self soul’s association and quantum of attachment with them is the root cause of different embodiments of self soul but self /consciousness in all beings is same, elements forming embodiments are same, so all beings are in one self and one self is in all embodiments. Individual percepting sees only one self in all beings inanimate and animate. Yogi seeing this is always imbibed to Lord.
In such state self is always with him and he is always in sight of self as self alone exists, prevails in all modifications what ever may be the form.
yogi who has attained this state, what ever acts he does acts in Self/ Lord as all activities are also caused in self.

Shradhtasav tattt shradhtasav naattra moham kurushav I
Gyansawrupo bhagwanatma tuvam parkrite parah II (8)

Have faith in you, don’t be under any illusion, you are Consciousness full of wisdom beyond the spectrum of this materialism.

Gurheh sanveshthito dehastishthati ayyati yati ch I
Atma na ganta naaganta kimenamanusishoch II (9)


This embodiment, a result of attachment of self soul with three evolutes of material nature, comes, subsists and goes. The eternal soul neither comes nor goes. What for you worry?

Dehastishthtu kalpantam gachhatiadyev va punah I
Kva vridhi kva ch va hanistav chinmatrarupirhah II (10)

If this embodiment remains intact for a millennium, or dies just now, you being consciousness have nothing to gain or lose as you remain as it is.

Tavayyianantmahambodho vishvavichee savbhavatah I
Udetu vastamayatu na te vridhi na te kshati II (11)

You are like an ocean, in that ocean; this world is just a little wave. It may or may not rise out of its nature, how does it matters for you.


Tatt chinmatrarupooasi na te bhinnamidam jagat I
Attah kasy katham kutra heyoupadayekalpana II (12)


You are consciousness and this world is not different from you. In such condition to frpm whom, where and why it rose?


Ekasminavayaye shante chidaakasheamle tavayyi I
Kuto janam kutah karam kutoahanakaro eiv ch II (13)

You are only still pure Consciousness, where is your birth, or action, and where from this ego arises?

Yattuvam pashyasi tatrekastuvamev pratibhasae I
Kim prithakbhaste savarhatkatakaangadnooparam II (14)

Whatever you perceive, percept is your own self. How bracelet, armlets and anklets can be different from gold they are prepared of?
Ayam soahamayam naaham vibhamitti santyaj I
Sarvamatameti nishichity nissanklapah sukhi bhav II (15)

I am this, I am that, I am not this, ignore this distinctions, it is certainly Self alone. Be happy attaining desire less ness,


Taveivagyaanto vishvam tuvamekah parmarthatah I
Tatvatoanyo nasati sansari naasansari ch kashchan II (16)

Ignorance of your real self is the cause of this perceptible world, apart from you there none as worldly or transcendent.

Bhrantimatramidam vishvam na kinchitasti nishchayi I
Nirvasanah safurtimatro na kinchidiv shamyati II (17)

He who knows this that world is nothing but an illusion; there is no certainty in it. Desire less, ‘ nothing like’ awareness is attained by him.

Ek ev bhavambhodhavasiditi bhavishayati I
Na te bandhoasti molsho va kritkritye sukhi charII (18)

There was one in this world ocean, there is one now and it will remain one only in future too, there is neither bondage nor liberation. Being content of this you be happy.

Ma sankalpvikalpabhyam chittam kshobhay chinmayam I
Upshamay sukham tishth savatmaniananadvigreh II (19)

Don’t disturb yourself by contemplating this or that, you are blissful self pure consciousness, be calm and happy.

Tyejev dhyanam sarvatra ma kinchiddhriti dharya I
Atma tuvammukt evassi kim vimrishay karishyasi II (20)

You don’t meditate and concentrate on anyone, you are self ever free, what is the use of contemplation.


(Here ends chapter 15)