ASHTAVAKAR GEETA

CHAPTER ONE
22.10.2009

Om Shri Krishna Sharnam Namah


ASHTAVAKRA GEETA


Chapter-1
Katham gyanamavapnoti katham muktirbhavishyati I
Veragyam ch katham praptametadburhi mam parbho I (1)

King Janak asked:

How I may be able to attain wisdom, how I shall be liberated, how I shall be detached, please guide me on this.

King Janak approached Ashtavakar to guide him as to how he shall become wise to attain liberation from cycle of transmigration, how to attain detachment from this binding influence of material nature.

Muktimichhasi chetatt vishyan vishvat tyaj I

Kshmaarjavamdayatoshsatyam piyoshvadbhaj II (2)

Ashtravakar says:

If you desire liberation detach yourself from sense objects like that of poison and adopt nectar of forgiveness, truthfulness, satisfaction and mercifulness.

Ashtravakar is a liberated soul and is setting principles of attaining liberation from transmigration. Self soul is eternal but it has identified itself with evolutes of material nature. Ego of being an embodied self and its identification with body mind set is the root cause of attachment with reactions of material nature causes cycle of life in a particular body and death of body. Travel of eternal life from one body to another has been continuing from the time immemorial.
Only searching soul like that of King Janak can seek answer to question on liberation.
In chapter 16 of Shrimad Bhagwad Geeta Lord Krishna describes qualities of person of divine nature which lead to liberation:



Abhayam sattavsanshidhirgyanyogvayavasthiti I

Danam damashch yagyashch svadhayayastap arjavam II


Ahimsa satyamakrodhahstyagah shantirapeshnum I

Daya bhuteshavavalolutavam mardavam hareerchaplam II


Tejah kshama dhritih shouchamadroho natimanita I

Bhavanti sampadam daivimabhijatasya bharat II (16.1-3)

Fearlessness, purity of mind, constant fixity in the yoga of meditation for self realization, charity and control of senses and performance of sacrifice, study of Vedas and chanting of God’s name and praises, suffering hardship in discharge of one’s sacred obligation and straightness of mind as well as body and senses.
Non-violence, truthfulness, absence of anger, renunciation, tranquility, aversion to criticizing others, compassion, freedom from greed, gentleness, modesty, determination, courage, forgiveness, fortitude, cleanliness, being freed from hatred, are the qualities with which, O! Descendant of Bharat, the persons of divine nature are endowed.

Lord Krishna in chapter 16 of Shrimad Bhagwad Geeta vividly describes the nature and qualities of the persons with divine nature and those with demonic nature,

Three types of persons are found in this world, those with demonic nature, divine nature and still others of mixed nature.

99.5 % of human beings are endowed with mixed nature.

Very rare are those who have complete divine nature.
But there are certain human beings who have comparatively more of divine qualities. There are certain people who are imbibed with more of demonic nature. Even they too have divine bent of mind towards certain things.

Qualities described above are those qualities which a person seeking realization develops. Fearlessness, purity of mind, constant fixity in the yoga of meditation for self realization, charity without any desire for return, control of senses and performance of penance, study of Holy Scriptures, chanting of God’s name and his praises, suffering hardship in discharge of one’s sacred obligation and straightness of mind.
non-violence, truthfulness, absence of anger, renunciation, tranquility, aversion to criticizing others, compassion, freedom from greed, gentleness, modesty, determination, courage, forgiveness, fortitude, cleanliness, being freed from hatred are natural qualities of the persons having and developing divine nature.
These persons are always eager to seek self realization. They perturb to see that human beings suffering from miseries because of attachment with material nature.
They try to convince them that they too can go to godhead by devoting themselves to him.
Ashtravakar is liberated soul and he knows as to how to attain liberation.

Na prithavi na jalam na agniirna vayuurdhyo bhavan I
Esha sakshirhamatmanam chidroopam vidhi muktayeI (3)

You are neither earth, nor water, nor fire, nor air, nor ether. Knowing yourself as witness consciousness of these elements, you stand liberated.

It is very simple equation to understand that it is consciousness which departs from body and it is also same consciousness which has pervaded the entire universe. Consciousness in all beings is same. What is different in all beings is the quantum of basic elements and form of their embodiment.

In chapter seven of Shrimad Bhagwad Geeta Lord Krishna in verse 4 and 5 describes His nature:


bhumiapoanlo vayu kham manoh bhudhirev ch I


ahankaram etiayam me bhinnah parkriti ashatdha II


aparmayam itastuanyam parkritim vidhi me pram I

jeevbhutam mahabaho yayedsm dharyate jagat II (7.4-5)

Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.


Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby i create and hold this universe

Lord unfolds eight types of his transient nature. There are two types of nature of Lord Krishna. One is eternal nature and another is material nature.
Animate and Inanimate
But both are the shapes which the self has transformed into. Lord unfolds eight types of his transient nature.
Earth, water, fire, air and ether along with mind set, intellect, and ego are unanimated nature,
It is unanimated nature of lord Krishna.

These are not different from the self.
This is what Ashtravakar is telling King Janank that he is neither of this nature rather he is witness consciousness of these material elements forming part of body. Due to ignorance self soul presumes itself that body which has come into existence due to eternal material reaction of previous attachment with reactions of past lives. Self soul is neither doer of those reactions coming in form of distress, happiness, torture, gladness, desires and efforts to their fulfillment. Self soul is witness consciousness.
This is the knowledge which is the crux of wisdom and whereby a seer can realize his own self.
That is why it is knowledge which discovers existing truth which is a sort of science of true nature of self.

The other nature is animated individual soul nature of the almighty self whereby this universe is created and sustained by self.

This self soul nature appears to be the cause of this entire universe. Eternal self soul assigned to play a role in eternal play identifies itself with that dress of player and forgets its real identity.

So Ashtravakar reminds King Janank that he is not any of these basic elements rather he is consciousness witnessing the actions of mind, intellect, senses and their play with their objects

Yadi dehe prithak krity chitti vishramya tishthsi I
Adhunev sukhi shantah bandhmukto bhavishyasi II (4)

If you detach yourself from embodiment and imbibe upon your self, you attaining peace, happiness, shall stand free from bondage at this very moment.

Identification with embodiment is the cause of bondage, distress and struggle. From the beginning of life in a particular body, the living entity has not changed. It was same in childhood and still it is same. It is the development of mind with which we have identified.

It is play of mind which has created this universe of relations.

Lord Krishna says in chapter 13 verses 1 and 2 in Shrimad Bhagwad Geeta that this embodiment is a field to undergo the reactions of past attachments and the knower of this field is different from body.



Idam srirum kontey! khetrum ityabhidheyate I

Etadyo veti tam prahuA khetragya it tadvidah II


Khetragyam chapi mam vidhi sarvakhetreshua bharat I

Khetraksetshur gyanam yat tat gyanam matam mama I1 (13.1-2)


This embodiment is termed as the field. He who knows it, sages call Him, Knower of the field.

Know myself to be khetragya in all khetras, Arjuna.
And I consider this knowledge of khetra and khetrgya as Wisdom.

Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ undergoes the reactions of past identifications.
self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally x Desire for fruits =birth, death and rebirth an unending cycle of transmigration) It is in the human form that one has got an opportunity to transgress this cycle and go to Lord.
This is what exactly Ashtravakar is propounding.
Blissful jeeva in the companionship of material nature appears to act and react, desire and hate and performing other pairs like these. Though it itself is actually an onlooker, its identification and attachment with those deeds actually carried out by three qualities of nature tie down him with these deeds and their fruits.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. He is made to undergo, through identification, joy and sorrow, pain and pleasure, happiness and distress etc.
Wisdom does not create anything new. It illuminates the already existing facts. If one is ignorant of the existing fact, the fact itself does not vanish.
Wisdom is to know the embodiment and its knower charging it and sparkling.
Soul in every creature is the blissful self himself without any difference.
If one is able to rest in that blissful life factor, then there is neither distress nor happiness but an eternal bliss to be felt. Being different from body, mind and intellect, this illuminator is onlooker. It is neither happy nor it is distressed; it is the mind which reflects these feelings.

Na tuavam Vipradiko varno naashrami naakshgochra I
Asangoasi nirakaro Vishvasakshi sukhi bhav II (1.5)

You are neither Brahmin etc divisions based on caste system, nor you belong to a particular order of life nor you are any thing perceptible by eyes. You are detached and unaffected witness of this universe.

Two natures of Lord Krishna have transformed them many fold. This transformation is the cause of this universe.
Lord Krishna clarifies in verse 6 of chapter 7 that He commands the creation of this universe by union of these both natures:

etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)

Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.

It is to be clarified here that even the material nature has no mark of identification. Eternal nature while identifying itself with material gets identification from fellow embodied self souls and addresses itself with that identification of body. The body gets the name not the Self.
What one can see or hear or has read about or heard of, all is outcome of union of these two.
But one non doer is the witness seated in all these forms and beyond them, creating these forms, forming and transforming them.

Dharmadharmo sukham dukham mansani na te Vibho I
Na kartaasi na bhoktaasi mukt evasi sarvada II (1.6)

Oh You Great! This religion-irreligion, distress-happiness pertains to mind and not you. You are neither doer nor enjoyer, rather you are ever liberated.

Free soul while leaving the embodiment does not carry anything which is perceptible. It takes with it the mind, senses to other body which it gets by virtue of natural actions and with cause body, it undergoes more operations in form of bodies to sanctify it. This is clear that the purpose of form is to devote its mind, intellect to Lord Krishna and to get rid of transmigration.

It is the mind which accumulate bodies of thoughts which go on coming out. On looker self sees these coming and going. He is neither doer nor enjoyer. But its presumption of being so, binds it. Use of mind is to be made to think liberation. This thinking entails freedom as identification led to bondage.

Eko drashtaasi sarvasya muktprayoasi sarvada I
Ayamev hee bandho dashtaram pashyasietram II (1.7)

You are the seer of this whole universe and you are always free. But the bondage is that you percept seer different from you.
It is to be clearly understood that witness self soul is one in all creation. As explained in analysis of verse 5 above it is the same knower present in all fields. Self soul once identifying itself with Material Nature walks into the tight grip of its three evolutes, Ego of being an embodiment has caused self soul to pose as a body- mind set. The seer is not different. He is one in all. This seer cannot be different from itself. If it is different it cannot be seer, it will be object Seer is not an object. It is eternal. It is stated by Lord Krishna in chapter 18 of Shrimad Bhagwad Geeta:


Ishwarah sarvbhutanam hrideshe arjun tishathati I

Bhramayansarvbhutani yantrarhurhani mayayya II (18.61)



Arjun! God abides in the heart of all creatures, causing them to revolve, according to their karmas, by His illusive power, seated as those beings are in THE DRIVER of the vehicle of body.


Seer is liberated but it considers itself bound and sinner. It seeks liberation from cycle of birth and death by resorting to those deeds prescribed in Holy Scriptures which bind it more and more. Ashtravakar places plain and simple way for all to stay liberated.

It is the lord seated in the hearts of all beings, forcing them to undergo the reaction/fruits of their past deeds, through his inscrutable power of three qualities of nature. He puts them in chariot of embodiment, revolving them like wooden doll being revolved by its holder.

Aham karteti aham manmahakrishna ahi danshitahI
Naaham karteti vishwasamrit peetva sukhi bhav II (8)

I am the doer. Cobra in form of this ego has bitten you. I am not the doer; this determination shall lead you to happiness.

Why a person is gloomy. It is the mind which reflects the reaction to a particular situation. A particular reaction may bring a sort of happiness to one and distress to others. Same situation reflecting two reactions in two minds is stark reality. It is reality that the self soul has no connection with mind, intellect, senses and body. It is their illuminator. It is witness of every situation. While listening, it appears to be using ear, while seeing, it appears to be using eye. This can be applied to all senses but actually senses are roaming in their object.
In chapter 5 chapter of Shrimad Bhagwad Geeta Lord Krishna reveals in verse 8 and 9:

nev kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)

The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.

The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/lord of all beings remains unaffected, even though performing action.


With knowledge that lord is present in all and every animate and inanimate thing one comes across or those are celestial and invisible are having modification of Lord alone. Whether they are in nature or in shape of nature, it is very modification of Lord Himself. Karamyogi thus knowing this conquers his mind, masters his senses and by devotion to Lord, his heart purified, sees Lord every where. Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
The wise man having come to know the reality of worldly things, percepts that while doing every act he is not the doer and senses are playing with their objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality, a renounced soul should be considered aloof from all these acts and being witness is not the doer, dispassionately observing every act but remaining unattached.

This real aspect is reflected in Great Saint’s advice.


Eko vishudhbodhoahamiti nishchaybahinna I
Prajyavalyaagyanam veetshokah sukhi bhav II (9)

I am one and only one pure consciousness, with fire of this strong determination, you burn your forest of your ignorance, stay happy, free from attachment and distress.

Attachment and identification is the real cause of transmigration of self soul from one body to other.

A devotee see eternal game of Lord Krishna in every act of material as well eternal Nature of Lord Krishna as explained by Lord Himself in chapter 7 of Shrimad Bhagwad Geeta and referred to in analysis of verse 3 here.

Self Soul is one and only one.

As we see Material nature divided in various material components, Eternal nature too has spread itself to take shape with association of material nature in form of three modes forming goodness, passion and ignorance.

Earth, ether, air, water, fire are basic elements

A pure self soul soiled by plethora of attachments and reactions, comes into a particular womb as per reaction of its nature.
Nature of eternal soul is never changed. It is the identification which appears to soil it. By assuming this soul free one attains freedom. It is so easy, yet appearing difficult because our not being ready to identify our real selves.

This is the effect of inscrutable power of Lord Krishna that the self soul is playing with material nature.

Yatra Vishvamidam bhatee Kalpitam rajjusarpvat I
Anand Parmanandaah sa bodhtuvam sukham charII (10)


As Snake appears to be transposed on a rope though it is not there, this entire universe appears to be transposed in same all blissful Self in you, knowing this you be happy.

This is revelation of an existing fact. As material nature is being illuminated by same self in all beings, material nature is also same in all beings and non-beings. This universe proves to be a Super Transposition of same self coming into being and vanishing like shade of an object. This universe is appearing, changing and is being annihilated daily but still it appears to be permanent. This is the illusion, yet embodied self soul are indulging

Lord Krishna reveals in verse 4 chapter 9 of Shrimad Bhagwad Geeta:


mya tatamidam sarvam jagatavyakatmurtina I
matsthani sarvbhutani na chaaham,am tesguavashtita II


The whole of this universe is permeated by Me as un manifest divinity, all embodiments rest on the idea within me. Therefore, as really speaking, I am not present in them.

All the being abides in me but see wonderful power of divine yoga; though creator and sustainer of all beings, I do not dwell in those beings.

Air borne out of ether moving everywhere, born out of ether ever remains in ether, like wise all beings originate from my thought abide in Me.

Muktaabhimin mukto hi badhi\o badhabhimaniapi I
Kinvadabti satyeyam ya mati sa gatirbhavet II(11)

Where in mind, one presumes itself free, it is free but when it assumes itself bound, it is bound. Truly said it is thinking which makes one bound or free.

Self soul is free but when it identifies itself with material mind body set it assumes itself to be doer of natural reactions and seeks fruits for them. It is the mind set which binds by attachment and by detachment it liberates.

Atma sakshi vibhuh pooranah eko muktashchidkriyaI
Asango nispirih shanto bharmatsansarvaniv II (12)

Self soul is all pervading witness, greatest, perfect, one, detached, action less consciousness, desireless and it peace. It is out of illusion that you seem to be involved in material world.

Kutastham bodhamadaivtamatmanam paribhavay I
Abhasoaham bharam muktwa bhavam bhavam bahyaathantram II

Dehaabhimanenpashen chiram badhoasi putrak I
Bodhoaham gyankhangen tannishkriye sukhi bhav II

Nisango nishkriyasi tuvam savparkasho naranjanah I
Ayamev hi te bandhah samadhimanutishthasi II (13-15)
You are motionless awareness, free from any duality; shed mistaken identity that you are embodied consciousness or anything external or internal.
You as ‘consciousness’have long been trapped in the snare of identification with the body, sever it with the knife of wisdom that "I am awareness," and be happy.
You are really unbound and action less, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind.
There have enumerable period since the self soul has been involved in material world. Its identification with three modes of nature has put in unending trap of transmigration. This trapped is self laid and it can be removed by devoting mind some where else than material nature.
Embodiment has been there to undergo the reactions for which self soul is neither doer nor it is entitled to desire fruits. Action less witness, as it is, has to divert mind to think that it is free from this material world.
Lord Krishna says in chapter 15 of Shrimad Bhagwad Geeta
Ashvathamenam suvirurhmulam

Asangshastrerh drirerh chhitva II

Tatah padam tatparimargitavayam

yasmingate na nirvantante bhuyah I

Tamevchadayam purusham parpaday I

yatahah parvriti prisitah purarhi II(15.3-4)


Tha material world is transient. Felling this tree which is not firmly rooted, with formidable axe of dispassion, one should diligently seek that Supreme state of Lord, having attained which, there is no return. Having resolved that he stands dedicated too that primeval being Himself from whom this beginning less creation has come into being, self soul should detach itself from it, dwell and meditate upon all pervading one and only one SELF.

By putting in an mature thought, the banyan tree of creation, cannot be found by one who is wise. This banyan tree has neither have a beginning nor an end nor it is even stable.

Lord has explained the universal tree looking permanent to every living entity but it is not known as to when it came into existence, when it is going to cease, nor even one can see any stability of it.

This material world is transitory. Even the body, mind, intellect, sense and their objects are all temporary. Wise can look at its ever changing phenomenon. even the body which is very dear to one, silently changes without even a murmuring.

This is impermanent banyan tree having no strong roots. Today the embodiment which is dear to one may die without any ailment or other natural causes. Notice the roots, which appear to be binding, cut them with axe of dispassion and detachment and then go to that eternal supreme state attaining which self soul traverses the cycle of transmigration.

Nirmanmoha jitsangdosha

Adhiyatamnitya vinivritkamaI

Dvendeirvimuktahsukhdukhasangayer

Gachhantiamudhah padamavayayan yat II (15.5)


Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.

Any realized self soul can appreciate this reality. Association with material energy in human form is essentially meant for self realization. A king like Janak having every material comfort ahs been blessed to seek self realization because of his constant detachment.


Twaya vyapatamidam vishvam tvayi protam yatharthatah I
Shudhbudhswaroopastvam ma gamah kshudrachittam II

Nirpeksho nirvikaro nirbharah sheetlashyah I
Agadhbudhirakshubdho bhav chinmatravasanah II

Sakaraanritam vidhi niraakara tu nishchalam I
Etattatvaupdeshen na punabhavsambhavah II (16-18)

This entire spectrum is filled by you and is protruding out and strung out in you, as you are pure awareness. Don’t be narrowing minded.
You are desire less and changeless, formless and, unfathomable awareness, limitless intellect, unperturbed: so hold to nothing but consciousness.
What is apparent is unreal, while the unmanifested is abiding. Through this initiation into truth you will escape falling into illusion again.
mya tatamidam sarvam jagatavyakatmurtina I
matsthani sarvbhutani na chaaham,am tesguavashtita II

na ch matsthani bhutani pashya me yogameishvaram I
bhutbhrin ch bhutastho mamatma bhutbhavnah II

yathaakashsithito nityam vayu sarvatrgo mahan I
tatha sarvarhi bhutani matsthaniitiiupdharyae II (9.4-6)

The whole of this universe is permeated by Me as un manifest divinity, all embodiments rest on the idea within me. Therefore, as really speaking, I am not present in them.

All the being abides in me but see wonderful power of divine yoga; though creator and sustainer of all beings, Myself do not dwell in those beings.

Air borne out of ether moving everywhere, born out of ether ever remains in ether, like wise all beings originate from my thought abide in Me.

These three verses explain how this universe emanates from one almighty Supreme Self / Lord.
A reference to verse six of tenth chapter of Shrimad Bhagwad Geeta is the eye opener in this regard. The procreation has emanated from Supreme Self.

maharshya sapt purve chatvaro manvastatha I
madbhava mansa jata yasham lok emah praja II (10.6)

Seven great seers, four their elders Sanak etc., and fourteen manus, were born out of my will; from them have born all creatures of world.

Lord / Supreme Self were one at the outset and he modified himself into different forms. When forms did not move Lord entered in all forms depicting his omnipresence by way of his divine will.
All beings are the part of same supreme consciousnes
(bhutanam asmi chetna---------- in verse 22 of chapter 10 of Shrimad Bhagwad Geeta)
This is imperishable supreme consciousness which remains even after the departure of a particular body which was incarnated due to its attachments with particular qualities of nature.
(jeevnam sarvabhuteshu------------- verse 9 of chapter 7 of Shrimad Bhagwad Geeta) supports this assertion of Lord Krishna that he is the life in all.
It is awareness in every being which is life but its identification with mind body set causes bondage and it has to undergo reactions by entering into different bodies as per karmic set up created through this identification and attachment.
One can clearly understand that Lord Krishna has not to act like an ordinary being for procreation. Such an automatic process has been set in motion in such an automatic and divine way that his conscious nature in shape of “jeeva” connects itself with the qualities of material nature, indulges in egotism of embodiment.
By this very attachment, now comes the forgetfulness of original form. A divine self with help of enjoyment of fruits of his deeds invites more embodiments for it self.
If he ever comes to recognize its original form, it stands liberated and attains servitude of Lord Krishna, an eternal unity, bliss and peace. .
Self being one undivided, by its will permeates the entire universe and enters into all his modifications to undergo the fruits of past deeds in form of embodiment. Magnificent and pre determined voyage of every embodiment
( idamshariram kontey khetram it abhidhiyate---------
verse 1 of chapter 13 of Shrimad Bhagwad Geeta.)
The whole universe is a dream of Lord/ Self. This is awareness. A person of ordinary intellect can understand these phenomena by comparing one’s own position in a dream state.
While in dream one is omni- present but on awakening there is no other. Such a great is the dream of Lord and all universe without exception the modifications of his dream. While soul embodied, dreams, its dream is perishable because of its own attachment with perishable gunas of nature but dream of supreme consciousness appears to be real but it is transient in form of this universe.
Awareness is real and remains unmanifested even though entering embodiments.
That is the reason why beings are daily dying and coming into existence without interruption.

Yathevadarashmadhye roopentah partastu sa I
Tathevasminsharireantah paritah parmeshwarah II

Ekam sarvgatam vyomam bahirantaryatha ghate I
Nityam nirantram braham bhutgarha tatha II (19-20)

As the image reflected in a mirror is pervaded by mirror all around, every embodiment is pervaded by Lord Krishna.

As all pervading ether is same, in and around a pot, same Almighty Lord pervades in and around all beings.
Ashtavakar exhorts King Janank as to how percepts in and around all beings.
Queer and simple example is all comprehensive with straight concentration of mind on the normal meaning of words.
Looking at a mirror is a routine for all human beings. When one looks at a mirror, one sees image of particular embodiment. Mind readily retorts that I am this body. But we miss to see that it is Image surrounded by mirror all around, As soon as one withdraws from the mirror, the image disappears. So is the case of embodiment. It is pervaded by Lord all around.
Human form is the best opportunity bestowed on a self soul to liberate itself.
It does not mean leaving acting as per destiny. That will prevail. Destiny is translated attachments coming into existence in form of reactions. One is not required to own these natural coming reactions and desire for their fruits.
Reality is this that embodied soul acts as per these reactions till the end of body. Lord Krishna says in Chapter three Of Shrimad Bhagwad Geeta:

Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)

An embodiment with living entity can not remain without action even for a moment, as everyone is driven to action by its nature- born qualities.

Till the death of a body, embodied soul goes on executing actions coming as reaction of qualities of material nature through mind, intellect, senses and body as a whole. The embodiment is the effect of association with qualities of nature. Embodiment of human form is the result of mixture of three qualities.
the idea of “I” and “Mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I am a such and such son of such and such’ or I am a soldier, i am a man or woman’
Often one addresses objects as one’s own.
Mind, senses, organs and pranas are outcome of one or other qualities of nature. With association of them with each other is the cause of action.

Na karmarhnamanarambhanneshkarmayam purshoashnute I
Na ch sanyasandev sidhim adhigachhati II (3.4)

Embodied ‘Self Soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.


Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah mithyacharah sa uchayate II

Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa ishishayte II (3.6-7)

One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
Now Ashtavakar tells King Jana\ka as to how percept all pervading Self Soul in himself and in all beings in these two important verses.

Confusion arises as to what is the shape of Self Soul?

In kathopnishada ‘Yama’, while explaining the ‘self’ to Nachiketa, exemplifies the presence of ‘Self’ in a unique way and one can take that example to enable one to understand what the Ashtavakar has said.

agniir yatha eko bhuwnam parvishtho roopam roopam pratiroopo babhovah
ekastatha sarvabhutaantratma roopam roopam pratiroopo bahishcha (kathopnishad chapter 2, valli3, stanza9)

Fire is a basic element. When it enters any space or body of a space or wood or a piece of iron it takes that shape and it presence outside in that form apparent, can be seen with the naked eyes.
So is the self pervading all over. In all the being and non-being appearing to be in their form but it is same in all of them and outside all of them, pervading all over.


vayuur yathaeko bhuvnam parvishtho roopam roopam pratiroopo vabhuah
ekastatha sarvabhutantratman roopam roopam pratiroopo bahishcha (kathopnishad chapter2 valli3, stanza 10)



Air being one, depicts its different shape of power in context of species, machine, tool, creatures and also its presence outside them, so is the self pervading all and outside them.



suryo yatha sarvalokaksya chakshur naa lipayte chakshusher bahyadoshayeh
ekatstatha sarvabhatantratma na lipyetaye lokdukhen bahiya (kathopnishad chapter 2 valli3 stanza11)

As one sun being the cause of the light in eyes of everyone yet it is not involved or affected by any eye disease of anyone. One sun is source of all pervading heat element but this element is not affected by the nature of thing, space or volume it heats, so the all pervading self is always is not involved in or affected with anyone’s suffering or happiness.

By way of these example one can feel the presence of ‘self’ in one self in the form of consciousness and in the whole universe as well. Example of Fire, Air and Sun has been verily used to make its understanding comprehensive. Self Soul / Living entity is divine and this reason that one is to feel its presence.

(Here ends chapter 1)