Aṣṭāvakra Saṃhitā
A Dialogue on Self-realization
Chapter 12
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This chapter presents King Janaka declaring the transformation brought about by hearing his teacher. He becomes indifferent to bodily activity, speech and thought, resting instead in his own inner spiritual vastness. With no cause for distraction, the mind becomes single-pointed and abides in the inner essence.
Janaka explains that the practice of samadhi becomes relevant only where manifoldness is perceived. For one established in Oneness, indulgence in samadhi becomes unnecessary. Finding nothing to reject or accept, he remains poised within himself, free from inner conflict.
Extending this vision of indifference and non-duality, Janaka eschews all āśramas, meditation, and the tendencies of acceptance or avoidance. He recognizes that both action and cessation of action belong to ignorance. Knowing this, he abides steadily in the Self alone.
Janaka further states that even thinking about the unthinkable Self remains part of the thought process. Through discrimination, he becomes indifferent to thinking itself. Having done the requisite jñāna-sādhanā (wisdom-pursuit), he feels fulfilled, with nothing further to attain.
द्वादशोऽध्याय: –
जनक उवाच ।
कायकृत्यासह: पूर्वं ततो वाग्विस्तरासह: ।
अथ चिन्तासहस्तस्मादेवमेवाहमास्थित:
dvādaśo’dhyāyaḥ –
janaka uvāca ..
kāya-kṛtyāsahaḥ pūrvaṃ tato vāg-vistarāsahaḥ .
atha cintāsahas-tasmād-evam-evāham-āsthitaḥ .. 12-1..
Janaka said: First intolerant of all bodily activity, thereupon of extensive speech, then equally of all indulgences in thoughts and imaginations. Thus indeed do I firmly dwell.
प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मन: ।
विक्षेपैकाग्रहृदय एवमेवाहमास्थित:
prīty-abhāvena śabdāder-adṛśyatvena cātmanaḥ .
vikṣepaikāgrahṛdaya evam-evāham-āsthitaḥ .. 12-2..
In the absence of any delight in sensory objects, the Self being an invisible presence, and there being no cause for distraction, the heart becomes single-pointed. Thus I firmly dwell in my own inner essence.
समाध्यासादिविक्षिप्तौ व्यवहार: समाधये ।
एवं विलोक्य नियममेवमेवाहमास्थित:
samādhyāsādivikṣiptau vyavahāraḥ samādhaye .
evaṃ vilokya niyamam-evam-evāham-āsthitaḥ .. 12-3..
Only when there is distraction due to sameness of superimposition and the like, practising samadhi becomes relevant. Understanding this rule, I rest steadily in myself.
हेयोपादेयविरहादेवं हर्षविषादयो:
अभावादद्य हे ब्रह्मन्नेवमेवाहमास्थित:
heyopādeya-virahād evaṃ harṣa-viṣādayoḥ .
abhāvād-adya he brahmann-evam-evāham-āsthitaḥ .. 12-4..
Finding nothing to reject or accept, likewise joy and grief also having become extinct, O Brahman, I am poised patiently in myself.
आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनम् ।
विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थित:
āśramānāśramaṃ dhyānaṃ citta-svīkṛta-varjanam .
vikalpaṃ mama vīkṣyaitair-evam-evāham-āsthitaḥ .. 12-5..
Ashrama or no ashrama, meditation, acceptance or avoidance of the mind, discerning distraction in all these, I am firmly established in my own inwardness.
कर्मानुष्ठानमज्ञानाद्यथैवोपरमस्तथा ।
बुद्ध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थित:
karmānuṣṭhānam-ajñānād-yathaivoparamas-tathā .
buddhvā samyag-idaṃ tattvam-evam-evāham-āsthitaḥ .. 12-6..
Due to basic ignorance alone one takes to performance of action as a means of fulfilment; if he withdraws from it, that too is due to ignorance alone. Knowing clearly this fundamental principle, I am seated stably in my own Self, the universal presence.
अचिन्त्यं चिन्त्यमानोऽपि चिन्तारूपं भजत्यसौ ।
त्यक्त्वा तद्भावनं तस्मादेवमेवाहमास्थित:
acintyaṃ cintyamāno’pi cintā-rūpaṃ bhajaty-asau .
tyaktvā tad-bhāvanaṃ tasmād-evam-evāham-āsthitaḥ .. 12-7..
Thinking of the unthinkable, one gives in to thoughtfulness again. Abandoning even any such contemplation, I have my stable poise in myself.
एवमेव कृतं येन स कृतार्थो भवेदसौ ।
एवमेव स्वभावो य: स कृतार्थो भवेदसौ
evam-eva kṛtaṃ yena sa kṛtārtho bhaved-asau .
evam-eva svabhāvo yaḥ sa kṛtārtho bhaved-asau .. 12-8..
He who has done like this, will be fulfilled at heart. He who has attained this kind of nature, is also equally fulfilled.
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