Chapter-15: An Introduction

Chapter-15: Brahman ~The Absolute Reality 

Introduction 

This is perhaps one of the most pregnant and significant sections in the entire Aṣṭāvakra-Gītā. The one Ultimate Reality, the Self, is declared here in unequivocal words: ‘The one Self in all existence and all existence in the one Self’. The Supreme Wisdom, God, indicated in the scriptures by the term ‘That’ has no birth, no action, no ego. Such a concept of the Absolute implicitly implies in Itself the doctrine of non-origination (ajātavāda). 

All that falls under the cause-effect system of the mind is nothing but the Self misapprehended as the illusory world of names and forms. Aṣṭāvakra lovingly insists, ‘Have faith, my son, have faith (śradhasva-śradhasva) in this grand majestic Truth.’ The Self is not only Pure Consciousness, which expresses uniformly in all other planes of Consciousness, but is also something worshipful, supremely to be revered as God, Bhagavān. 

In this chapter thus, the nature of Brahman is brought out for a direct and immediate apprehension of all the seekers. Aṣṭāvakra here talks directly from his own mystic experiences. Even in the rich treasure houses of the Indian mystic literature, we may not find a parallel textbook that can be compared favourably with the sure depth of vision and clarity of expression of this Gītā. It is at once profound and practical. It is profound in its powers of suggestiveness which can take a meditative mind to the very peaks. 

It is practical inasmuch as in other textbooks we do not find such subtle instructions to help those who are groping along the summits of the higher meditation.

The first part introduces the theme of the chapter, which is the Realization of the Self as Pure Consciousness, beyond all duality and diversity. Ashtavakra tells Janaka that a person of Pure Intelligence can Realize the Self even by casual instruction, while a person of impure intellect remains confused even after lifelong inquiry. He also defines liberation as detachment from sense objects and bondage as attachment to them. He then gives Janaka the freedom to do as he pleases, implying that he has nothing more to teach him.

The second part explains the effect of the Knowledge of the Self on one's personality and behavior. Ashtavakra says that this Knowledge makes an eloquent, wise, and active person mute, inert, and passive.  Therefore, it is shunned by those who wish to enjoy the world. He also asserts that Janaka is not the body, nor the doer or enjoyer of actions. He is Consciousness itself, the eternal Witness, who is indifferent to everything. He advises him to go about happily, without any identification or attachment.

The third part describes the vision of the Self in relation to the world and other beings. Ashtavakra says that Janaka sees himself in all beings and all beings in himself. He has no egoism or possessiveness. He knows that the world is nothing but a manifestation of his own Consciousness, like waves in an ocean. He has no doubt or delusion about his true nature. He does not differentiate between himself and others, or between gold and its ornaments.

The fourth part concludes the chapter by summarizing the state of Janaka as a liberated soul. Ashtavakra says that Janaka has no ignorance or knowledge, no birth or death, no bondage or liberation. He is always free and blissful, without any desire or thought. He is one with Brahman, the Supreme Reality, who is beyond all qualities and attributes. He has nothing to gain or lose by anything he does or does not do.