Ashtavakra Gita - Internet Archive
Ashtavakra GitaSanskrit-English translationwithCommentaryBySushil Soni
IntroductionMy true identity is my Pure Existence and as individual I am the Awareness of all things. When Itouch Reality, the Knowledge, the Knower and the Knowable dissolve in me. All that appearsbefore me are not objects but my own mental projections which arise through my own ignorance.I reject them all, since I am the Self who is transparent.Kkua Ks;a rFkk Kkrk f r;a ukfLr okLroe AvKkukn Hkkfr ; sna lks·gefLe fujatu% AAAshtavakra Gita, II.15Ashtavakra wants us to accept that we are not only enlightened and liberated, but that we are alsofree – only that we do not know it yet. The operative word here is “accept”. Once we havetranscended this phenomenon, then we will have reached our original state. We do not acceptbecause we are conditioned to walk on a given path, to follow a tested method, to experimentwithin the confines of the methods and experience what has already been experienced before.Here, society is satisfied in repetition of experiences since that verifies the correctness of itsconditioning. Society needs to reconfirm that what it is doing is the right thing because thatbrings orderliness in chaos and orderliness means peace. Thus, society needs to manacle ourthought-processes, society needs to put shackles around our bodies, society needs to impose rulesand regulations upon us with a reminder that if we do not follow them then we will beresponsible for breaking the order and bringing chaos and, therefore, sorrow. Little do we realizethat this society is the result of a choice made by people like us. Little do we realize that thisorder that the society speaks of is actually a mirage that we have imposed on nature. The orderthat we speak of here is actually a book of manual to live in a particular, categorizedorganization. And this manual and the organization have not been given to us on a platter bysomeone from out there. You and I have created this order, thinking that there is a chaos whichhas to be set to an arrangement of our liking. This arrangement teaches us to think and live theway this book of manual instructs.In this way, this society owns our thoughts. We cannot think beyond a limitation set by thesociety; in fact, our thinking is continuously regulated by the norms set by the society whichcategorizes the thinking processes into religion, spirituality, science, technology, law andpolitics. All these keep us confined to the limitations of our body where the outer skin issupreme, where the beauty of an individual lies in what he wears rather than in what he is. Inorder to itself survive, the society ensures that every individual continues to indulge in the
limitations of the body by remaining attached to earthly desires, worries and cares. This is amerry-go-round of attachment leading to greed and greed leading to attachment. You always say“My shirt, my wife, my house, my car, my phone, my religion, my country”, but no one hearsyou saying “My world, my solar system, my milky way, my galaxy”. After all, there is limitationto your thinking. Since your mind is crammed with thoughts, your organs clogged with toxinsand your bodies stiffened with neglect, do you think there is space for anything else?Ashtavakra says, yes, there is always space for that thing. The space for that “anything else” wasalready there, only that you were not aware of it. He asks us to consider a simple situation: Now,if New Delhi burns, nothing that is mine is actually burnt. He further says that this is possiblebecause nothing belongs to me; or in another way, everything belongs to me. Once you havetransformed your thinking process by moving out of the box in which society has imprisonedyou, then you’ll know that you were already free but did not have the realization that you werefree.vgks vga ueks eáa ;L; es ukfLr fdapuAvFkok ;L; es loZ ;n ok³eulxkspje AAAshtavakra Gita, II.14vgks vga ueks eáa - The problem with me is that since my childhood I have beenconditioned in such a way that I cannot accept that “I am wonderful” and “beyond adoration”. Itis the separation from all that is and my identification with the worldly attachments that forcesme to think in terms of happiness and sorrow, in terms of good and not good, in terms ofadoration and hatred, in terms of wonderful and dreadful. “You are innocent”, Ashtavakra says.Since you permeate this whole cosmos, how can you sin? You are a part of the whole; in fact,you are the whole. There is nothing which is not in you and there is nothing in which you are not.You are present everywhere, in all things, organic or inorganic.Physicist Alain Aspect in 1982 established that subatomic particles such as electrons were able tocommunicate instantly with each other regardless of distance between them, which means thateach particle somehow knew what the other particle was thinking, even if that particle was 10 to12 billion miles away. This gives credence to the ancient belief that the universe is a livingentity. However, David Bohm went a step further to say that these particles seem to remain incontact with each other because their separateness was an illusion.While the NASA Astrobiology Institute (NAI) defines astrobiology as the “study of livinguniverse” – that includes everything from extremophilic microbes (those microbes that can livein extreme conditions) to the evolution of intelligence as well as search for extraterrestrial life,including future of human civilisation – our ancient rishis were of the opinion that Brahman, thesupreme cosmic spirit, is not only the life-sustaining force, but also the foundation of existence.Brahman is the infinite being, the infinite consciousness. Nature does not stand on its own feet
but is grounded in Brahman. In this context, Sri Nisargadatta Maharaj says: “The entire universecontributes incessantly to your existence. Hence the entire universe is your body.”Ancient wisdom says that what is inside is outside, or what is above is also below. The atomsand the chemicals that reside and fluctuate or rather vibrate in me are also vibrating outside inthe entire universe. These particles do not die but only get transformed. We can even go to theextent and say that you are today breathing the same breath that was exhaled by Lord Krishna orLord Buddha several millennia ago. Every thought that arises in my mind affects not only me butalso my surroundings. Ever noticed how you are able to attract or repel individuals and objectsonly by your personal likings and dislikings? This is to say that “Every presence resides in thegreater being.”If this is the case, it follows that there is no difference between me and the entire universe aroundme. I am inside the universe and the universe happens to be inside of me because both I and theuniverse are made up of the same matter as well as intelligence. This body in which I reside iscomposed of the constituents that make up the universe, the five elements that form the nature.These elements come and go and therefore my body comes and goes. Now there is somethingthat knows that these elements come and go. This is the Self. Now, this Self which is in this bodyis not separate from the Self that resides in creation. There are no two different entities, calledSelf but only a Single entity called Self. This Self resides in Itself. Brahman is in all existenceand all existence is in Brahman. Thus we reach the Pillar of Truth: “My being is the UltimateBeing.”Ashtavakra tells Janak that:vgks vga ueks eáa n{kks ukLrhg eRle%AvlaLi ”; “kjhjs.k ;su fo”o fpja /k re AA-Ashtavakra Gita, II.13When the universe is not different from you, then how can the ideas of acceptance and rejectionarise? These are qualities of the mind. And the mind is where the thoughts reside. The mind iswhere you undergo fluctuations, where you get distracted, where you feel that you are inbondage. The mind wants to perform. The mind understands birth, activity and ego-sense. It ishere in the mind that the universe appears like the waves of the ocean creating all the turbulence.However, when you stand at the shore and watch the waves, what do you see? You see the wavesbreaking on the shore at your feet. They do not disturb you because here you have become theWitness. Similarly, Ashtavarka says above that the “universe appears within me but I do not
touch it”. In fact, you have never touched the universe at all, you never do. It is only your mindthat thinks that the universe is affecting you. In reality, the mind is beyond bondage andliberation. When you have not touched the universe at all, how can you liberate yourself from it?Ashtavakra Gita is probably the most astounding of the works created by any living individual inany age. Nothing is known about this great book apart from the fact that it contains a dialoguebetween Janak, the king of Mithila and Ashtavakra, a 12-year-old boy who is now a master. Hisstory occurs in Mahabharata’s “vana parva”. When his father Kahora was defeated in a debatewith Bandin in the court of king Janak, Ashtavakra came to his rescue and engaged in a breathtaking debate with the king. Nothing more profound has been said after this debate on the natureof reality, on the nature of existence and on the ultimate knowledge, if there is any. All theUpanishads pale in front of Ashtavakra Gita and even the Bhagwad Gita seems like akindergarten stuff. Here are ecstatic expressions of an enlightened master that go beyond theUpanishads and the Bhagwad Gita.Ashtavakra’s philosophy is of complete rejection – there is no such thing as existence, there isalso no such thing as nonexistence; nothing is wrong and nothing is right; there are no objectsand there are no thoughts. There is no maya or illusion. In fact, you yourself do not exist. All thatremains is infinite Consciousness. When the Self gets united, all duality dissolves and theknower, knowledge and knowing then does not exist.Later on, the Buddhist Madhyamaka philosophy extended this concept that objects do not existas independent, self-enclosed entities but only appear so in our minds. In other words, they areempty of inherent existence. For an object to exist ‘inherently’ it should be changeless, which isnot the case on observation. So, an object to exist independently, it should neither decay nor die,and not even take birth. In an everyday world, the objects appear to exist as things but evenquantum physics tells us that reality is not composed of things but of processes. In Bhavaviveka,it is written thus:“Neither existence, nor nonexistence,Nor both existence and nonexistence, nor neither,True reality is free from all four possibilities.”This assertion above brings us closer to emptiness where not seeing anything at all is to see truereality. Ashtavakra provides us with an answer: all these objects that we see arise with thethought of “I”. It gives us the idea of a separate identity, thereby inventing the material worldwhich actually is our ignorance. Once we invent the material world, we strive hard to sustain it,forgetting our original Oneness. “Even with a body I am One; I neither come nor go. I ameverywhere at once” (II.12). Needless to say, that is our pure nature – I am everywhere at once.
This is choiceless, pure awareness, which we already are. Only that we have forgotten it andneed to recover from the illusion of separation.This recovery comes only from self-erasure. This method of erasure is not new here; evenBrahman is described through the process of neti, neti. But here in Ashtavakra Gita, self-erasureis complete. Only then can you gain absolute independence, absolute oneness with all things.There is an uncompromising character in these teachings but they happen to push us into therealm of awareness which is our original nature. When the wall of illusion is pulled down, webegin to shine in our pristine glory. In a nutshell, Ashtavakra says: “Give up identifying withyour body and the senses. Give up your attachment to meditation. Give up your attachment todetachment. Give up giving up. Reject nothing, accept nothing. In the end you will findyourself.”Notice how Ashtavakra Gita ends:“Where is existence or nonexistence?Where is unity or duality?Nothing emanates from me.No more can be said.”Brahman is everywhere. It is the pure plane of immanence as it eludes all transcendence of thesubject and the object. Brahman is absolute immanence. It is in itself, not in something; does notbelong, does not depend, does not emanate. Now, only Brahman or Consciousness has become afact. HARI OM!Sushil SoniNew Delhi2016PS: The original work in Sanskrit has been divided into Twenty Chapters. All the translationsand interpretations also accept all these Twenty Chapters. However, I have deliberately omittedthe last two chapters from the original in this translation as I think what King Janak says in thesetwo chapters is mere repetition of what has occurred in the preceding chapters.
OM NAMAH SHIVAYEChapter OneJanak said:dFka KkueokIuksfr dFka eqfDrHkZfo’;frAoSjkX;a p dFka izkIresrn czwfg ee izHkksAA1AAkatham gyanam avapnoti katham mukti bhavishyativairagyam cha katham praptam ayetad bruhi mam prabhokatham how (is), gyanam knowledge, avapnoti gained, (and) mukti liberation,bhavishyati achieved; vairagyam detachment , katham how (is), praptam attained,ayetad this, mam to me, bruhi tell, prabho lord.Janak said: O Lord, tell me this, how is knowledge gained, how is liberation achieved, howis detachment attained?Like most Hindu scriptures and treatises, Ashtavakra Gita too begins with a question, rather withthree simple and innocent questions. Those who are familiar with Hindu scriptures and treatisesknow that such dialogues normally are conducted through Lord Shiva and Parvati, but here thecharacters have changed. Janak, the king, is the quintessential learner, the mumukshu, who ispresent in all of us, and Ashtavakra, the enlightened being, is the person who imparts knowledge.However, it is apparent that the sequence of the three queries that King Janak has placed in frontof the knowledgeable Ashtavakra is incorrect – or so it appears to him as is apparent from theanswer he gives. King Janak first wants to know how knowledge is achieved, only after that hewants to know how liberation is achieved; and towards the end of his query he is desirous ofknowing how he can attain detachment. It is abundantly clear that King Janak is as yet abeginner, a learner, rather a mumukshu as Ashtavakra indicates in his answers.v’Vkodz mokpeqfDra bPNfl psÙkkr fo’k;ku fo’koÙ;tA{kektZon;krks’klR;a ih;w’kon HktAA2AATaat dearest, chetat if, ichasi you want to, muktim (achieve) liberation, (then), tayaj giveup, vishvat like poison, vishyani anything perceived by the senses, (and) piyushvat like amrit(nectar), bhaj drink, kshma forgiveness, daya sympathy,santosh contentment, satyam truth.
Ashtavakra said: Dearest, if you want to achieve liberation, then you must give up likepoison anything perceived by the senses and drink the nectar of forgiveness, sympathy andtruth.Forget knowledge. Forget detachment. They do not help you in achieving liberation. Can a bookthat you read liberate you? Will detachment lead you anywhere? Ashtavakra immediatelypresents King Janak with a simple yet hugely difficult method. As the ultimate aim is to achieveliberation, freedom from bondage, then there is no need to work hard to attain knowledge –besides one should not even think about detachment. Everything that one knows is attached tocreation and the universe, arising out of the five elements. Thus, anything that you want to knowwill keep you attached to this world in which you have appeared, if ever you think you wereborn. To know that is to possess that knowledge. Once you possess that knowledge, it gives youa sense of satisfaction, an element of enjoyment in the knowing that you know that knowledge.This enjoyment feeds your ego which then bloats like a bubble and wants to be fed again andagain so that it remains satiated forever and ever. So, to feed your ego with knowledge arisingout of the five senses, you remain attached to the subject of enjoyment. In your enjoyment and inyour desire to feed your ego, you never become aware of the essence or otherwise of the subject.You are simply enjoying. The moment you realize that your enjoyment is unfulfilled, youbecome impatient. This is your attachment to the enjoyment of that knowledge. This is thepoison that you must throw away. So, how can you throw away this poison? So long as thesenses are working, attachment to the enjoyment of the senses is present. Does it then mean thatonly after all the five elements of your body mingle with the five elements that make thiscreation, will you be able to achieve liberation? Does liberation come only after the death of themind? Even that is not the case, according to Ashtavakra. Liberation can be achieved only bygiving up everything that you perceive by the senses. By giving up knowledge itself you canachieve liberation. But you cannot give up knowledge in a jiffy. For giving it up, you mustinculcate forgiveness, sympathy, contentment and truth.Even then, the problem has not been solved. Ashtavakra has given a formula for achievingliberation which includes giving up something and accepting something else in its place. Here isa give-and-take method which does not satisfy both King Janak and the reader. The question is:why take up anything after giving up everything? After all, forgiveness, sympathy, contentmentand truth also belong to the five senses. This has been explained in the following verse. In fact, itis now that Ashtavakra begins to impart knowledge that surpasses all the books, that goes beyondall the theories and concepts, that even outshines knowledge itself. In one go, Ashtavakra pullsyou away from the worldly senses into a realm that you can only experience and never describeor explain. This is the greatest jump that you can take, rather a jump of your life, from the nextverse onwards. Once you have taken this leap, you can only soar higher and higher. Nothing willbring you back. But this is the leap that you have to take. Ashtavakra is like a guru who can onlytell you that this is the way to take that Leap of Enlightenment. It is for you to enjoy thisfascinating journey which once you have taken, you will never forget.
u i FOkh u tya ukfXuuZ ok;q kSZuZ ok Hkoku A,’kka lkf{k.kekRekua fpnzwia fof) eqDr;s AA3 AABhavaan you (are), na prithvi not the earth, no jalam not the water, na agni not the fire, navayu not the air, na dhayo not the space, va but, muktye for liberation, vidhi know,atmanam yourself, sakshinam (as) witness (of), ayesham all these, chidrupam inconsciousness.You are neither made of earth, nor water nor space, nor fire, nor air. But to achieveliberation, know that you are Witness of all these in Consciousness (Brahman).Notice that everything is happening in the mind. Your bondage or your liberation is happening inyour mind only. No such even is taking place outside of you. That outside does not get affectedby your bondage or liberation. That outside is functioning in its own way. Rather, that outside isexisting on its own. So, we must understand that it is through the mind alone that you have to tellyourself that you are neither of any elements that you think you actually are made up of. Youhave to deny yourself of what you are. Earth, space, water, fire, air – these elements havecondensed at a point in time-space continuum to give you a form. And this form does not belongto you. Your body is not your body, your breath is not your breath, your eyes are not your eyes,and the fire that burns up the food in you is not your fire. In fact, nothing is yours. If anythingwas yours, then you must be able to possess it for eternity. The truth is that you cannot evenpossess this body that you mistakenly think is yours, for eternity, what to speak of the shirt thatyou wear or the house that you live in. Everything is already in the mouth of death. Once youhave realized this simple fact then what remains? Only YOU remain, as a Witness, asConsciousness, as Awareness. You are a witness of all that which happens around you, of all theobjects that appear to arise in front of you. You are this Consciousness which is Aware that It isWitnessing. Know this Consciousness as Atman or Brahman or Awareness or Mind or whateveryou want to call it – now, it makes no difference because nothing affects or changes you.Everything stirs but you as Consciousness do not. You are now to remain steadfast in yourcentre, unmoving, still and calm. This is the state one has to achieve, this is the state one isstriving for throughout the life. In fact, it would not be out of place here to say that the purposeof life is to become aware, and till such time that you are firmly settled in Awareness, you areonly in a state of BecomingNow that the plunge into the eternal has been taken, Ashtavakra wants King Janak to sustain thisleap and rise higher and higher. There is always this fear of returning, of coming back to theseworldly desires and attachments. The moment of ‘let go’ is neither perpetual nor self-sustaining.So, one has to be in a state of endless alertness and keep on reminding that one should not fallback, now that a giant leap has been taken to achieve constant happiness and bliss.
;fn nsga i Fd d R; fpfr foJkE; fr’Bfl Av/kquSo lq[kh “kkUrks cU/keqDrks Hkfo’;fl AA4 AAyadi if, deham body, prithak kritya is separated, (and you) vishram abide in, chiti awareness,(and) tishthasi remain steadfast, adhuna eva now, sukhi (by being) happy, (and)shantah peaceful, bhavishyasi you will (be) bandhmukta free from bondage.If you separate your body from yourself; and remaining steadfast, abide in awareness; nowand instantly you will be free from bondage and achieve happiness and peace.Think of your body as separate from you, not a part of your being. Remember, if your body waspart of you, then you would take it with you wherever you would go after your so-called death.Now then, since the body is not yours, you have to think of it as something else, something notbelonging to you. Now, if you do not abide in your body, then in which realm do you abide? Ordo you abide at all? Or do you abide and do not abide at the same time? To understand thisconundrum, we must return to the same Awareness, which can also be called Consciousness orAtman or Brahman spoke about earlier. It is in this realm that you are steadfastly abiding. Now,you are free from bondage of your body. And once you are free from this bondage, you are intotal bliss and peacefulness and stillness. Now, you begin to live in the NOW. This NOW has nobeginning and no end. This NOW is ever present. There cannot be a beginning if there is aNOW. And for a beginning to happen, there has to be an end. Since, both the beginning and enddoes not happen, there is a state that is always NOW. Know this state as being freedom. Thisfreedom is liberation or moksha. It must be understood that moksha does not reside in someregion or in some planet or in a country or on a mountain; nor is it a thing or an object. Thedestruction of false knowledge itself is moksha, that is, when a person thinks that he is the doerand that he experiences. In this precarious situation, he remains stuck in the bondage of the fiveelements or what is called the body. However, when the same person through self awareness,realises that he is neither the doer nor the person who is experiencing, but is pure and untouchedconsciousness, a witness to all, then that false knowledge is destroyed and moksha or freedom isattained. The destruction of identification is moksha or liberation. This has been explainedfurther in the next verse.u Roa foizkfndks o.kksZ ukJeh uk{kxkspj% Avl Xksùfl fujkdkjks foElk{kh lq[kh Hko AA5 AA
na no, tvam you, viproaadi Brahmin, varna caste, na no, ashrami belonging to the fourashrams, na no, akshagochar an object of sense, ashang unattached, nirakaar formless,vishvasaakshi witness of all things, asi is, bhav be, sukhi happy.You are neither Brahmin nor do you belong to any caste; you do not even belong to thefour ashrams of life like brahmcharya, etc; but you are invisible, unattached and formless –a witness of all that is. So, be happy.There goes my identity! With what identity did I come to this earth? With what identity will I gofrom this earth? When I did not come with any identity, then why was I identified even before Irealized that I needed to be identified? Society wants to survive. It thrives on rules andregulations, in categorizing, in departmentalizing and in punishing those who step aside and findtheir own uniqueness. The process begins from the moment you are born. Your birth certificateis issued. And there are so many ceremonies and rituals to be performed just because you haveappeared. You are shaped by your family according to your family’s whims, regulations andtraditions; then you are shaped by the educational institutions which do not know why they areteaching you what they are teaching you, all along, you are shaped by the society in which youand the rest of us live. You begin to work and you are shaped by the company for which youwork. You follow the ashrams or stages of life: brahmacharya, grihastha, vanprastha and sanyas.Of course, you are free to make a choice whether you want to enter into this stage of life or that.Some opt for family, some remain bachelors throughout their lives, others simply take a suddenleap into sanyas even while they are in the first stage of life. Wherever you are, you are still apart of the ashramas. Howsoever you may try, there is no escaping. Apart from this, you arerequired to live according to the rules that govern the society. And the rules have been made byone of us. Break the rule and there is punishment waiting for you. You are conditioned by thesociety, period.Society kills an avatar. Society hates you if you think out of the box. It is not the body that bindsyou, it is the society that binds you. Come to think of it, is there a difference between twoatmans, between two souls? Is there more than one Consciousness? Is there any difference inspace? Can space be divided, categorized, departmentalized? It is only us who are imposingidentities on something which does not exist. Once we have established identifications, we liveaccording to those identifications. We begin to think in departments, in compartments. We beginto identify ourselves with those identifications. Then we personalize these identifications – myshirt, my house, my wife, my family, my car, my religion, my country, my ideas, my concepts,my books. We have been constantly limiting ourselves through the ages by imposing this mirageof identities upon ourselves. We must come out of the ashramas and remain unattached. Ouridentity is formless, all-pervading Atman. We are a Witness to what is happening around us.
/kekZ/kekSZ lq[ka nq%[ka ekulkfu u rks foHkksu drkZfl u HkksDrkfl eqDr ,okfl loZnk 6dharmadharma dharma and non-dharma, sukham happiness, dukham sorrow, manasani existin mind, na no, tey for you, vibho O, widespread, na no, karta doer, asi is, na no,bhogta experiencing, mukta liberated, evasi already is, sarvda always.Right and wrong, happiness and sorrow exist only in the mind. They should not concernyou at all. You are neither the doer nor are you experiencing. As always, you are alreadyfree.Rather, this is a repetition of what has already been spoken earlier, but the repetition is notwithout purpose. The idea has to be brought home again and again that you are free. You do notsin. There is no such thing as sin. It is only a concept. Concepts are only in the mind, nowhereelse. Religion has forced down your throat that you are a sinner and that you have to repent. Andyou have never asked, repent from what? What was this sin that I committed? You never askedthese questions, you only accepted what you were told. Society has taught you, from yourchildhood, that you must always accept what your elders say. Never question them because theyknow more than you, because they have seen the world and they have had all the experiences.Elders can never go wrong. But the fact is that the elders have always been wrong. They wereright in their age and era, now they are wrong. Question everything. Question even what you arereading now on this page. It is your right to find out the truth, not my truth, not someone else’struth, but your own truth, your own reality. You are free. There is no need to remain in bondageof this society and accept this society’s truth. Break the conditioning imposed by the society.Everything exists in the mind. Since you are Atman, pure Consciousness, how can right or wrongbe done by you and how can pleasure and pain affect you. You do no wrong, you do no right.These are again concepts which you must get rid of. Only remember that you must notconsciously and deliberately do anything that brings sufferings and sorrows to yourself and toothers – this is the only golden rule that you must follow. Alexander, Changez Khan, Napoleon,Hitler – they consciously destroyed everything for the fun of it. It gave them “happiness and joy”as well as “satisfaction”. They were only feeding their ego. But you are free from ego. Here, thebeauty lies in the fact that you are being repeatedly told that you are free, you are already free,that you have always been free. There is no bondage and if there is any bondage, then it is onlyin your mind. Come to think of it, what have you done since you came to this earth? What haveyou experienced? You do nothing, only your body does the doing – it walks, eats, performs sex,sleeps and wakes up. It also experiences all these states of sleep, dream and wakefulness. Theonly task that you do is think thoughts you do not know where they come from, create objectsyou do not know if you really need them. If you say that you have created this laptop on whichyou
Ashtavakra Gita is probably the most astounding of the works created by any living individual in any age. Nothing is known about this great book apart from the fact that it contains a dialogue between Janak, the king of Mithila a
2 Introduzione L’Ashtavakra Gita, anche nota come Ashtavakra Samhita, o canto di Ashtavakra è un antico testo che riporta il dialogo tra il giovane Maestro Ashtavakra e il Re Janaka di Mithila, orientativamente vissuti nel 5000 AC. Questo dialogo mostra una tipica convers
La Ashtavakra Gita, o Ashtavakra Samhita come è talvolta chiamata, è un testo sanscrito molto antico. Nulla sembra essere noto sull'autore, anche se la tradizione lo attribuisce al saggio Ashtavakra; da qui il nome. Non c'è dubbio ch
form, ‘Gita-Song’, known as the Ashtavakra Gita. Ashtavakra is a man of truth and minces no words. He is outspoken to the extent of being blunt, speaking the truth ‘as it is’ without any arti#ce or coloring. He is predominantly concerned with his m
Ashtavakra's Gita become clear to you. Ashtavakra's message is crystal clear. You won't be able to add even a small bit of your own interpretation to it. Hence people have not written commentaries on Ashtavakra's Gita. There is no scope for writing a commentary; there is no w
Ashtavakra Gita Eu apresento aqui uma versão baseada em uma tradução Cujo nome do tradutor para o inglês so
AG14 Bhagavad-Gita Chapter 15 2.00 AG15 Bhagavad-Gita Chapters 16&17 3.00 AG16 Bhagavad-Gita Chapter 18 4.00 AG17 Bhagavad-Gita (All Chapters Set) 25.00 AG18 Holy Gita Ready Reference 20.00 AG46 Bhagavad-Gita verses & meaning 5.00 . 4 Orde
Its influence is not limited to India. There is not a single language in the world in which Bhagavad Gita has not been translated. Just like the Quran and Bible are known all over the world, Bhagavad Gita is also known and respected in the entire world. Bhagavad Gita - The Timeless Science 1.1 BIntroduction
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