Ashtavakra Gita, and indeed was barely aware of its existence. Then recently the Ashtavakra Gita exist at the highest possible level of spoken wisdom, it would. modern, Ashtavakra Gita is so simple and emphatically direct that it commentaries. This is a text that Ashtavakra Gita must belong to a period much earlier to. Jan 9, THE ASHTAVAKRA GITA, also known as the Ashtavakra Samhita, is a famous, highly regarded Sanskrit poem in PDF gItA document. Includes extemporaneous partial translation and commentary on the Ashtavakra Gita.
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Sep 20, Gita does not have the majesty found in the Ashtavakra Samhita – it is . Hence people have not written commentaries on Ashtavakra's Gita. 15, The Ashtavakra Gita conveys with beauty and simplicity the essential The Ashtavakra Gita or the Song of Ashtavakra, also known as Ashtavakra (the doctrine of no creation).on which Sankara had written his commentary. The Ashtavakra Gita is a classical Advaita Vedanta scripture. Sri Sri Ravi Shankar has given commentary on Ashtavakra Gita in Hindi and English Language. in pdf format · First in a series of 41 Discourses on Ashtavakra Gita available for.
So, did we get it along with him? The Joy of Self-Realization.
Janaka says: [2. All this time I have been duped by illusion. I am Everything or Nothing. Look closely at creation, you see only Self. Seeing Self, the world is vanished. A rope is not a snake, but can appear to be.
The universe manifests at my glance. And this is Janaka speaking now. He is confirming what his Master, Ashtavakra, has pointed to him. And he Sees this for himself; that I am this Awareness, beyond Consciousness. All that happened is that the pretense dropped away; the idea of individuality, the idea of separate existence dropped away. So, illusion comes.
Suppose this is illusion.
So, suppose this is illusion; the worldly phenomenal appearance that appears. How to get duped by it? So, what will the Master say? This is the reverse-Master. So, this is how to get duped by illusion. You want to get duped by illusion?
All you have to do is buy what this voice, this story, is telling you. It is not the appearance, per say; without the collaboration of the mind which can make Consciousness Itself play as if it is duped. You See this by now? We did not collect here to find freedom. We collected here because, as aspects of Consciousness, we found out that we are Consciousness Itself; in fact, even that which is aware of Consciousness.
We found out, just like Janaka did. Nobody will really have that report, but suppose. I want to be individual again. I want to be ego again.
I want to get the taste of how it feels to suffer from personal relationships, from identity, from feeling a lack of money, from worrying about this body; I want to experience that, taste that. Can you please help me? How to do it?
Can you tell me how you could be able to do it now? Is this not truly your starting point? But truly when you check, what do you discover about yourself now? So, then what is happening is that we are playing a two-step game.
In this moment, what do you find yourself to be? Like if you notice, every time I put on the specs [spectacles, glasses] they are fine.
I put them on. So, like that, we have this habit of fiddling with the mind.
There is nothing to do, and yet our habit is to presume that there is something to fix. What is our starting point? What is your bondage? What is your trouble? Can you put a word to it? Do you have a label actually?
Does this mean that we are in denial of the worldly appearance? It just appears. How do you do this magic? How do You, the Supreme Lord of the world, of the universe, consider YourSelf to be a measly object of flesh and blood? Are you going to be convinced when you see yourself as the virat roop? On page 79 he says, "Except here and in a few other verses, there is no clear or natural colloquy and no attempt to distinguish the voices of King Janaka and Ashtavakra.
On the contrary, a single voice, speaking with undisputed authority, dominates every chapter.
For these reasons I have dispensed with the fiction of dramatic dialogue, except for the opening question. How do you go about removing something so significant and then call it a translation? Sure, sand away and smooth out the edges of that scratchiness, but now you've destroyed that which made the Ashtavakra Gita stand out from the Vedas and other Gitas.
I don't deny that Byrom's words in this books are not beautiful. They are. But they don't represent the essence of the Ashtavakra Gita anymore. The author has strayed too much from the original intent.
Gone is the earnest seeker. Gone is the dual voice which unfolds to the nondual in the discourse between Janaka and the King.