Astavakra Gita

The provided text is a Hindi commentary by Raibahaddur Babu Jalimsinh on the Astavakra Gita, published by Tejkumar Press. The commentary includes the original Sanskrit verses, their transliteration, word-by-word meaning (padachheda and shabdartha), and a detailed explanation (bhāvārtha) in Hindi. The Astavakra Gita itself is a philosophical dialogue where the sage Astavakra imparts wisdom to King Janaka.

Here's a summary of the content presented in the provided pages (1-20):

Overall Context:

• The Text: The book is titled "Astavakra Gita Bhasha-Teeka Sahit" (Astavakra Gita with Hindi Commentary).
• The Author/Commentator: Raibahaddur Babu Jalimsinh.
• Publisher: Tejkumar Press, Lucknow.
• Jain Connection: The presence of "JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLY" on page 1 suggests that this particular edition or source is from a Jain educational initiative, even though the Astavakra Gita itself is primarily a Vedantic text. The commentary by Babu Jalimsinh appears to be presented within a Jain educational framework.

Key Sections and Content:

1. Title Page and Publisher Information (Pages 1-3): This section provides the book title, commentator's name, publisher details, and copyright information. It notes that this is the fifth edition.

2. Nivedan (Introduction/Dedication) by Jalimsinh (Page 4):

   • Babu Jalimsinh expresses his lifelong inclination towards spiritual practices, renunciation of unrighteous paths, and adherence to the righteous path.
   • He recounts his growing interest in reading religious texts like the Ramayana and listening to religious discourses.
   • He attributes his spiritual awakening to the company of wise souls and the hearing of Vedanta philosophy, which dispelled the darkness of his inner self.
   • He specifically credits his encounter with Pandit Shri Yamunashankarji Vedanti in Lucknow, whose teachings led him to realize his true, peaceful, non-dual, and pure soul.
   • After the Pandit's passing, he continued to associate with other Vedanta scholars and ascetics, including Swami Parmanandji.
   • His desire to translate famous Vedanta texts with detailed explanations (padachhed, anvaya, shabdartha) in simple Hindi was fulfilled. He offers thanks to the Supreme Being for this accomplishment.
   • The Nivedan is signed by Lala Shivdayalu Sinha, son of Jalimsinh.

3. Upoḍghāt (Preface/Introduction to the Gita) (Page 5):

   • This section sets the context for the Astavakra Gita dialogue.
   • It describes King Janaka's encounter with the sage Astavakra. Astavakra, despite his physically deformed body (eight deformities, hence the name meaning "eight bends"), was highly skilled in self-knowledge and yoga.
   • Astavakra perceived Janaka's subtle disdain for his appearance.
   • Astavakra then delivered a profound teaching: Just as the space within a temple is not affected by the temple's shape (crooked, long, round), similarly, the soul (Atman) is unaffected by the body's shape or condition because the soul is formless, eternal, and the body is formed and perishable.
   • He emphasized that the enlightened have self-sight (Atma-drishti), while the ignorant have eye-sight (Charma-drishti). He advised Janaka to abandon eye-sight and embrace self-sight to overcome aversion.

4. The Dialogue Begins (Page 6):

   • Hearing Astavakra's words, King Janaka developed an intense desire for self-knowledge.
   • He humbly invited Astavakra to his palace to dispel his doubts and bestow self-sight.
   • Astavakra accepted, and Janaka arranged a special seat for him.
   • The book contains the questions posed by Janaka and the answers given by Astavakra, leading to the dispelling of ignorance and the rise of knowledge.
   • The publishers state that this knowledge is published for the benefit of seekers (mumukshus).

5. Table of Contents (Vishay-Suchi) (Page 7): This lists the 20 chapters (Prakaraṇa) of the Astavakra Gita, indicating the extensive coverage of the text.

6. Chapter 1 (Pehla Prakaraṇa) - Verses 1-20 (Pages 8-35):

   • Verse 1 (Janaka's Question): Janaka asks Astavakra how one attains knowledge, how one becomes free from the cycle of birth and death (moksha), and how one attains detachment (vairagya). He wants to know the nature, cause, and fruit of each.
   • Astavakra's Initial Analysis of Janaka: Astavakra observes that Janaka is not ignorant, nor is he completely deluded. He is identified as a seeker (mumukshu) and a worthy recipient of the teachings.
   • Verse 2 (Astavakra's Advice on Vairagya): Astavakra advises Janaka that if he desires liberation, he should renounce worldly objects (vishayan) like poison. He should embrace virtues like forgiveness (kshama), straightforwardness (arjave), compassion (daya), contentment (tosh), and truthfulness (satyam) as if they were nectar.
   • Discussion on Renunciation and True Vairagya: The commentary clarifies that true renunciation is not necessarily abandoning external objects but relinquishing excessive attachment to them. It also debunks the notion that physical nakedness or begging constitutes true vairagya, emphasizing that it's about inner detachment and wisdom. The example of Jadabharata is cited, explaining his detachment stemmed from fear of association, not mere physical austerity.
   • Verse 3 (Nature of the Self): Astavakra declares that Janaka is not earth, water, fire, air, or ether; nor is he the physical body. He is the witness (sakshi) of these elements, conscious and formless.
   • Verse 4 (Path to Liberation): By separating the soul from the body and resting in consciousness, one can immediately become happy, peaceful, and free from bondage. Liberation is the destruction of the knot of ignorance binding the real and the unreal.
   • Verse 5 (Identity Beyond Varna and Ashrama): Janaka is told he is not a Brahmin, Kshatriya, etc. (varnas) or tied to the stages of life (ashramas). He is not an object of the senses. He is the detached, formless, witness of the universe, and should therefore be happy.
   • Verse 6 & 7 (The Self is Beyond Dualities): The soul is beyond virtue and vice, happiness and sorrow, and is always free. The true self is the sole witness of all. The only bondage is seeing a seer separate from oneself.
   • Verse 8 & 9 (Overcoming Ego): The ego ("I am the doer") is a venomous serpent. Drinking the nectar of "I am not the doer" leads to happiness. This realization comes from the fire of conviction that "I am pure consciousness."
   • Verse 10 (The World as Illusory): The world appears as an illusion like a serpent in a rope, or silver in a shell. Recognizing this illusory nature and resting in the blissful, conscious self leads to peace.
   • Verse 11 (The Power of Belief): One is liberated if they identify as liberated, and bound if they identify as bound. One's state is determined by their belief.
   • Verse 12 (The Soul's True Nature): The soul is the witness, all-pervading, full, one, free, conscious, inactive, unattached, desireless, peaceful, and only appears to have a worldly existence due to illusion.
   • Verse 13 & 14 (Dissolving Illusion): By realizing "I am pure consciousness," one overcomes the illusion of ego and the concept of attachment to external or internal states. The identity with the body and its attributes is a misconception.
   • Verse 15 (Beyond Action and Inaction): The liberated one is neither bound nor free through action or inaction. They are always free.
   • Verse 16 (The Self is Undivided): The learned one sees the self in all beings and all beings in the self.
   • Verse 17 (Freedom from Desire and Change): The self is independent, unchanging, ever-present, calm, and undisturbed.
   • Verse 18 (The Illusory Nature of Form): Recognize the form as false, the formless as true.
   • Verse 19 & 20 (The Self Pervades All): The body is like a reflection in a mirror; the soul is the mirror itself, pervading all. Like space pervading a pot, the self is all-pervading, not limited by forms.

The content provided covers the initial philosophical discussions and foundational teachings of the Astavakra Gita, explaining the nature of reality, the self, liberation, and detachment, as interpreted by the commentator. The detailed explanations aim to make these complex spiritual concepts accessible.