Ashtavakra Gita Verse 15.1
अष्टावक्र उवाच ।
yathātathopadeśena kṛtārthaḥ sattvabuddhimān |
ājīvamapi jijñāsuḥ parastatra vimuhyati || 1 ||
Ashtavakra said:
By instruction, however casual, a man of Pure Intelligence attains the goal; But one of impure intellect, even after lifelong inquiry, remains bewildered. || 1 ||
This verse highlights the importance of the quality of the seeker's mind in the Realization of the Self. Ashtavakra, the Sage who instructs King Janaka in this dialogue, asserts that a person of Pure Intelligence can attain the goal of liberation by any kind of instruction, even if it is casual or incidental. This implies that such a person has already prepared his mind by purifying it from attachment, aversion, delusion and other impurities that cloud the vision of the Self. He has also developed a keen discrimination between the Real and the unreal, and a strong detachment from the worldly pleasures and pains. He is ready to receive the knowledge of the Self from any source, and does not need any elaborate or systematic teaching.
On the other hand, a person of impure intellect, who is still under the sway of ignorance, desire, anger and other afflictions, remains confused even after lifelong inquiry into the Self. He may have studied the scriptures, listened to the teachers, practiced meditation and other disciplines, but he has not been able to remove the veil of ignorance that covers his true nature. He is still attached to his body, mind and senses, and identifies himself with them. He is still seeking happiness from external objects, and suffers from their loss or change. He is not receptive to the direct and simple teaching of the Self, and needs constant repetition and clarification.
The verse suggests that the difference between the two types of seekers is not in their intellectual capacity or their amount of study, but in their purity of mind and their readiness for Realization. The pure-minded seeker has already renounced his ego and surrendered to the Truth, while the impure-minded seeker is still holding on to his false notions and preferences. The pure-minded seeker has already Realized his own Nature as Consciousness, while the impure-minded seeker is still searching for it as an object.
The verse also implies that the instruction given by Ashtavakra to Janaka is not meant for everyone, but only for those who are qualified by their purity of mind and their earnestness for Realization. Ashtavakra does not teach any method or technique to attain the Self, but only points out the direct and immediate Nature of the Self as one's own Being. His teaching is based on the principle of non-duality (advaita), which asserts that there is no difference between the individual self (jiva) and the Supreme Self (brahman). He does not accept any distinction between bondage and liberation, or between ignorance and knowledge. He declares that one is always free and enlightened, and only needs to recognize this fact.
The verse can be compared with other verses from different Vedic texts that emphasize the role of purity of mind in Self-Realization. For example:
- In the Bhagavad Gita (4.39), Krishna says: "He who has faith (shraddha), who is dedicated to wisdom (jnana), whose senses are controlled (yukta), attains this wisdom; having attained it he quickly reaches supreme peace."
अष्टावक्र उवाच ।
yathātathopadeśena kṛtārthaḥ sattvabuddhimān |
ājīvamapi jijñāsuḥ parastatra vimuhyati || 1 ||
Ashtavakra said:
By instruction, however casual, a man of Pure Intelligence attains the goal; But one of impure intellect, even after lifelong inquiry, remains bewildered. || 1 ||
This verse highlights the importance of the quality of the seeker's mind in the Realization of the Self. Ashtavakra, the Sage who instructs King Janaka in this dialogue, asserts that a person of Pure Intelligence can attain the goal of liberation by any kind of instruction, even if it is casual or incidental. This implies that such a person has already prepared his mind by purifying it from attachment, aversion, delusion and other impurities that cloud the vision of the Self. He has also developed a keen discrimination between the Real and the unreal, and a strong detachment from the worldly pleasures and pains. He is ready to receive the knowledge of the Self from any source, and does not need any elaborate or systematic teaching.
On the other hand, a person of impure intellect, who is still under the sway of ignorance, desire, anger and other afflictions, remains confused even after lifelong inquiry into the Self. He may have studied the scriptures, listened to the teachers, practiced meditation and other disciplines, but he has not been able to remove the veil of ignorance that covers his true nature. He is still attached to his body, mind and senses, and identifies himself with them. He is still seeking happiness from external objects, and suffers from their loss or change. He is not receptive to the direct and simple teaching of the Self, and needs constant repetition and clarification.
The verse suggests that the difference between the two types of seekers is not in their intellectual capacity or their amount of study, but in their purity of mind and their readiness for Realization. The pure-minded seeker has already renounced his ego and surrendered to the Truth, while the impure-minded seeker is still holding on to his false notions and preferences. The pure-minded seeker has already Realized his own Nature as Consciousness, while the impure-minded seeker is still searching for it as an object.
The verse also implies that the instruction given by Ashtavakra to Janaka is not meant for everyone, but only for those who are qualified by their purity of mind and their earnestness for Realization. Ashtavakra does not teach any method or technique to attain the Self, but only points out the direct and immediate Nature of the Self as one's own Being. His teaching is based on the principle of non-duality (advaita), which asserts that there is no difference between the individual self (jiva) and the Supreme Self (brahman). He does not accept any distinction between bondage and liberation, or between ignorance and knowledge. He declares that one is always free and enlightened, and only needs to recognize this fact.
The verse can be compared with other verses from different Vedic texts that emphasize the role of purity of mind in Self-Realization. For example:
- In the Bhagavad Gita (4.39), Krishna says: "He who has faith (shraddha), who is dedicated to wisdom (jnana), whose senses are controlled (yukta), attains this wisdom; having attained it he quickly reaches supreme peace."
- In the Mundaka Upanishad (3.2.3), it is said: "This Self cannot be attained by instruction, nor by intellectual power, nor even through much hearing. He is to be attained only by him whom He chooses. To such a one He reveals His own form."
- In the Vivekachudamani (verse 17), Shankara says: "Among all means of Realization, devotion (bhakti) verily is supreme. To seek earnestly to know one's real Nature - this is said to be devotion."
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