Ashtavakra Gita Verse 15.2
मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः ।
एतावदेव विज्ञानं यथेच्छसि तथा कुरु ॥ २ ॥
Realization is distaste for the objects of the senses. Bondage is love of the senses. This is Knowledge. Now do as you please.
The verse implies that Realization and bondage are not caused by external factors, but by one's own attitude towards the objects of the senses. The objects of the senses are the phenomena that are perceived by the five sense organs: sight, hearing, smell, taste, and touch. These objects are transient, illusory, and dependent on the mind for their existence. They are not the source of happiness or sorrow, but only reflect one's own mental state.
Ashtavakra advises Janaka to develop a sense of detachment (Vairagya) from the objects of the senses, as they are not his true Self. By being indifferent to them, he can free himself from the attachment (Raga) and aversion (Dvesha) that bind him to Samsara. On the other hand, if he indulges in the enjoyment (Rasa) of the objects of the senses, he will increase his desire (Kama) and attachment (Moha) to them, which will lead to more suffering (Dukha) and ignorance (Avidya).
Ashtavakra further tells Janaka that this is the only Knowledge (Vijnana) he needs to attain Realization. He does not need to perform any rituals, follow any rules, or worship any gods. He only needs to recognize his true nature as Pure Consciousness, which is beyond all duality and distinction. He then gives him complete freedom to do as he pleases (Yathecchasi Tatha Kuru), as he knows that Janaka has already realized his identity with Brahman.
This verse can be compared with other Vedic texts that also emphasize the importance of detachment from the objects of the senses and identification with Brahman.
एतावदेव विज्ञानं यथेच्छसि तथा कुरु ॥ २ ॥
Realization is distaste for the objects of the senses. Bondage is love of the senses. This is Knowledge. Now do as you please.
The verse implies that Realization and bondage are not caused by external factors, but by one's own attitude towards the objects of the senses. The objects of the senses are the phenomena that are perceived by the five sense organs: sight, hearing, smell, taste, and touch. These objects are transient, illusory, and dependent on the mind for their existence. They are not the source of happiness or sorrow, but only reflect one's own mental state.
Ashtavakra advises Janaka to develop a sense of detachment (Vairagya) from the objects of the senses, as they are not his true Self. By being indifferent to them, he can free himself from the attachment (Raga) and aversion (Dvesha) that bind him to Samsara. On the other hand, if he indulges in the enjoyment (Rasa) of the objects of the senses, he will increase his desire (Kama) and attachment (Moha) to them, which will lead to more suffering (Dukha) and ignorance (Avidya).
Ashtavakra further tells Janaka that this is the only Knowledge (Vijnana) he needs to attain Realization. He does not need to perform any rituals, follow any rules, or worship any gods. He only needs to recognize his true nature as Pure Consciousness, which is beyond all duality and distinction. He then gives him complete freedom to do as he pleases (Yathecchasi Tatha Kuru), as he knows that Janaka has already realized his identity with Brahman.
This verse can be compared with other Vedic texts that also emphasize the importance of detachment from the objects of the senses and identification with Brahman.
For example, in the Bhagavad Gita, Krishna says:
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64 ||
Those who are free from attachment and aversion, and control their senses by their will, attain peace.
In another verse, he says:
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम || 21 ||
One who has no desires, who has subdued his mind and body, and who has renounced everything, does not incur sin by performing bodily actions.
Similarly, in the Upanishads, it is said:
न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः |
परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति || 10 ||
Not by action, nor by progeny, nor by wealth, but by renunciation alone some attained immortality. That which is hidden in the cave (of the heart) shines forth, as they enter into it, who are seekers of Brahman.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64 ||
Those who are free from attachment and aversion, and control their senses by their will, attain peace.
In another verse, he says:
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम || 21 ||
One who has no desires, who has subdued his mind and body, and who has renounced everything, does not incur sin by performing bodily actions.
Similarly, in the Upanishads, it is said:
न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः |
परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति || 10 ||
Not by action, nor by progeny, nor by wealth, but by renunciation alone some attained immortality. That which is hidden in the cave (of the heart) shines forth, as they enter into it, who are seekers of Brahman.
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