Ashta vakra 2 Gopala: Ashta vakra in various yugas clarifications
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K RAJARAM IRS 11526
Sage Ashtavakra, renowned for his profound wisdom on non-dualism (Advaita
Vedanta) and his distinctive physical appearance (bent in eight places),
appears in various Hindu scriptures, including the Mahabharata, Ramayana,
and various Puranas. Analysis of these texts suggests his influence spans
multiple yugas (cosmic ages), specifically the Treta and Dvapara, and
potentially earlier.
Analysis of Ashtavakra Across Yugas
Treta Yuga (Ramayana Era):
Evidence: Ashtavakra is mentioned in the Valmiki Ramayana, specifically in
the Yuddha Kanda.
Context: King Dasharatha, while appearing from heaven to see Rama, mentions
that just as Sage Kahoda (Ashtavakra's father) was redeemed by his son
Ashtavakra, he (Dasharatha) was redeemed by his son Rama.
Key Event: The Adhyatma Ramayana features the story of the demon Kabandha,
who was formerly a Gandharva cursed by Ashtavakra to take that form. The
curse was meant to be broken by Rama.
Dvapara Yuga (Mahabharata Era):
Evidence: The primary, detailed story of Ashtavakra’s birth, his father’s
defeat, and his own intellectual victory in King Janaka's court is found in
the Vana Parva of the Mahabharata.
Context: While the story takes place early in the epic's chronology, the
text was later included in the epic set in the Dvapara Yuga. Some
interpretations suggest Ashtavakra lived in the Vedic age and his stories
were later incorporated into these epics.
The Case for Multiple Yugas:
Scriptural Ambiguity: Stories in the Puranas sometimes merge or overlap
timelines, leading some to interpret that such sages appear across
different cycles to impart knowledge.
Reasons from Scriptures
The Curse and Correction (Mahabharata - Vana Parva): The story of his
father Kahoda, a disciple of Uddalaka Aruni, who was defeated in a debate
and cursed by his own unborn son (Ashtavakra) for improper Vedic
recitation, sets the stage for his reputation as an intellectually superior
being.
Debate with Vandi (Mahabharata - Vana Parva): Ashtavakra, while still very
young, travelled to King Janaka's court to defeat the renowned scholar
Vandi, who had previously defeated and drowned his father, following a
long-standing debate competition.
The River Samanga Miracle (Mahabharata - Vana Parva): After winning the
debate, Ashtavakra was advised to take a dip in the River Samanga, which
cured his physical deformities, proving his divine nature.
Ashtavakra Gita: This philosophical dialogue, often considered a separate,
timeless text of non-dual wisdom, is believed to be a conversation between
Ashtavakra and King Janaka (father of Sita).
Key Evidence
Ramayana (Yuddha Kanda 6.119.17): Direct reference to Ashtavakra redeeming
his father Kahoda.
Mahabharata (Vana Parva, Section CXXXII): Detailed account of his birth and
achievements.
Adhyatma Ramayana (Aranya Kanda): The story of Kabandha's curse.
Chandogya Upanishad: Mentions a sage, reinforcing his status as a Vedic-era
figure.
While some scholars view the mentions in multiple epics as the result of
his stories being added to different traditional tales over time,
traditional interpretations hold that perfected sages could traverse or
appear in different yugas.
The Ashtavakra Gita is a spiritual text that presents the
teachings of Advaita Vedanta, a non-dualistic school of Hindu philosophy.
The text takes the form of a dialogue between the sage Ashtavakra and his
student King Janaka. Here is a more detailed explanation of the main
teachings of the Ashtavakra Gita:
1. *Non-Dualistic Philosophy:* The central message of the Ashtavakra Gita
is the non-dualistic philosophy of Advaita Vedanta, which teaches that the
ultimate reality is one and indivisible. According to this philosophy, the
individual self (atman) is not separate from the ultimate reality
(Brahman), but is identical with it.
2. *Self-Realization:* The Ashtavakra Gita emphasizes the importance of
self-realization as the key to liberation. Self-realization means
understanding that the true nature of the self is pure consciousness, which
is not affected by the fluctuations of the mind and the senses.
3. *The illusion of Duality:* The text explains that the world we
perceive through our senses is an illusion created by the mind. The mind
divides the world into separate objects, but in reality, everything is
interconnected and part of the same ultimate reality.
4. *Role of the Mind:* The Ashtavakra Gita teaches that the mind is the
main obstacle to self-realization. The mind is always in a state of flux
and is constantly creating new desires and attachments, which prevent us
from experiencing the true nature of the self.
5. *Path to Liberation: *The text presents several methods for attaining
self-realization and liberation. These include meditation, self-inquiry,
detachment from worldly desires, and surrendering to the ultimate reality.
6. *Nature of Ultimate Reality: *According to Ashtavakra Gita, the
ultimate reality is beyond all attributes and characteristics. It is pure
consciousness, which is not affected by the world of duality. The ultimate
reality is the source of all existence and is present within everything.
*The Ashtavakra Gita is composed of 20 chapters*, each containing a series
of verses. The text is highly regarded in India as a text of great wisdom
and is often studied by spiritual seekers and scholars of Hindu philosophy.
Its teachings have had a profound influence on many spiritual traditions,
both in India and around the world.
*Historical background*
According to Radhakamal Mukherjee, a noted Indian scholar and historian,
the Ashtavakra Samhita may have been composed as early as the fourth or
fifth century BCE, although no conclusive evidence exists. Based on its
clear and systematic exposition of Advaita (nondualism), many scholars
believe it was composed much later, either shortly before or after the
works of Adi Shankaracharya. Unlike several other Advaita texts, the
Ashtavakra Gita is remarkably direct and unambiguous in its presentation.
It offers a coherent and uncompromising description of the Self, the nature
of reality, and their essential unity, leaving little room for
interpretation from the perspectives of other philosophical schools.
The historical Ashtavakra is mentioned in ancient Hindu scriptures such as
the Ramayana, the Mahabharata, and several Upanishads. According to legend,
he was born with eight deformities (ashta‑vakra), which gave him his name.
He is said to have been the grandson of Uddalaka Aruni, a revered sage of
the early Upanishadic period, and was raised by him as his own son
alongside Svetaketu, who appears prominently in the Chandogya Upanishad.
Ashtavakra later distinguished himself in public debates and philosophical
discussions, earning widespread respect for his mastery of the Vedas and
his intellectual brilliance. King Janaka, known for his spiritual insight
and patronage of learned scholars, was particularly impressed by his
knowledge.
As far as the Ashtavakra Samhita is concerned, the historical sage has
little direct connection with the teaching it contains. There is no
evidence that Ashtavakra himself taught nondualism or authored this
scripture. His name is used symbolically to represent wisdom, clarity, and
spiritual authority. The text consists of 20 chapters and 285 verses
(slokas). Chapter 18 is the longest, containing 100 verses, followed by
Chapter 2 with 25. Three chapters contain only four verses each. Over the
centuries, the scripture has been translated by several eminent scholars.
The present work offers an original translation and commentary by Jayaram
V, presented as a continuing series until all chapters are completed.
*MAHABHARATHAM VANA PARVA SECTION CXXXIV*
"Ashtavakra said, 'O king, O leader of fierce legions, in this assembly of
monarchs of unrivalled power who have met together, I am unable to find out
Vandin, chief of the controversialists. But I am searching for him, even as
one doth for a swan on a vast expanse of water. O Vandin, thou regardest
thyself as the foremost of controversialists. When though wilt engage with
me in staking, thou wilt not be able to flow like the current of a river. I
am like a full-flaming fire. Be silent before me, O Vandin! Do not awaken a
sleeping tiger. Know that thou shalt not escape unstung, after trampling on
the head of a venomous snake, licking the corners of its mouth with its
tongue, and who hath been hurt by thy foot. That weak man who, in pride of
strength, attempts to strike a blow at a mountain, only gets his hands and
nails hurt, but no wound is left on the mountain itself. As the other
mountains are inferior to the Mainaka, and as calves are inferior to the
ox, so are all other kings of the earth inferior to the lord of Mithila.
And as Indra is the foremost of celestials, and as the Ganga is the best of
rivers, so thou alone art, O king, the greatest of monarchs. O king, cause
Vandin to be brought to my presence.'
"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin,
Ashtavakra thus thundered in the assembly, and addressed him in these
words, 'Do thou answer my questions, and I shall answer thine.' Thereat
Vandin said, 'One only fire blazeth forth in various shapes; one only sun
illumineth this whole world; one only hero, Indra, the lord of celestials,
destroyeth enemies; and one only Yama is the sole lord of the Pitris. 1
<https://www.sacred-texts.com/hin/m03/m03134.htm#fn_25> Ashtavakra said,
'The two friends, Indra and Agni, ever move together; the two celestial
sages are Narada and Parvata; twins are the Aswinikumaras; two is the
number of the wheels of a car; and it is as a couple that husband and wife
live together, as ordained by the deity.' 2
<https://www.sacred-texts.com/hin/m03/m03134.htm#fn_26> Vandin said, 'Three
kinds of born beings are produced by acts; the three Vedas together perform
the sacrifice, Vajapeya; at three different times, the Adhwaryus commence
sacrificial rites; three is the number of words: and three also are the
divine lights.' Ashtavakra said, 'Four are the Asramas of the Brahmanas;
the four orders perform sacrifices; four are the cardinal points; four is
the number of letters; and four also, as is ever known, are the legs of a
cow.' Vandin said, 'Five is the number of fires; five are the feet of the
metre called *Punki*; five are the sacrifices; five locks, it is said in
the Vedas, are on the heads of the Apsaras; and five sacred rivers are
known in the world.' Ashtavakra said. 'Six cows, it is asserted by some,
and paid as a gratuity on the occasion of establishing the sacred fire; six
are the seasons belonging to the wheel of time; six is the number of the
senses; six stars constitute the constellation *Kirtika*; and six, it is
found in all the Vedas, is the number of the Sadyaska sacrifice.' Vandin
said, 'Seven is the number of the domesticated animals; seven are the wild
animals; seven metres are used in completing a sacrifice; seven are the
*Rishis*, seven forms of paying homage are extant (in the world); and
seven, it is known, are the strings of the *Vina*.' Ashtavakra said,
'Eight are the bags containing a hundred fold; eight is the number of the
legs of the Sarabha, which preyeth upon lions; eight Vasus, as we hear, are
amongst the celestials; and eight are the angles of *yupa* (stake), in all
sacrificial rites.' Vandin said, 'Nine is the number of the mantras used
in kindling the fire in sacrifices to the *Pitris*; nine are the appointed
functions in the processes of creation; nine letters compose the foot of
the metre, Vrihati; and nine also is ever the number of the figures (in
calculation).' Ashtavakra said, 'Ten is said to be the number of cardinal
points, entering into the cognition of men in this world; ten times hundred
make up a thousand; ten is the number of months, during which women bear;
and ten are the teachers of true knowledge, and ten, the haters thereof,
and ten again are those capable of learning it.' Vandin said, 'Eleven are
the objects enjoyable by beings; eleven is the number of the *yupas*;
eleven are the changes of the natural state pertaining to those having
life; and eleven are the Rudras among the gods in heaven.' Ashtavakra
said, Twelve months compose the year; twelve letters go to the composition
of a foot of the metre called *Jagati*; twelve are the minor sacrifices;
and twelve, according to the learned, is the number of the Adityas.' Vandin
said, 'The thirteenth lunar day is considered the most auspicious; thirteen
islands exist on earth.
Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon
Ashtavakra supplied the latter half of the *sloka*. Ashtavakra said,
'Thirteen sacrifices are presided over by Kesi; and thirteen are devoured
by *Atichhandas*, (the longer metres) of the Veda. And seeing Ashtavakra
speaking and the Suta's son silent, and pensive, and with head downcast,
the assembly broke into a long uproar. And when the tumult thus arose in
the splendid sacrifice performed by king Janaka, the Brahmanas well
pleased, and with joined hands, approached Ashtavakra, and began to pay him
homage.'
"Thereupon Ashtavakra said, 'Before this, this man, defeating the Brahmanas
in controversy, used to cast them into water. Let Vandin today meet with
the same fate. Seize him and drown him in water.' Vandin said. 'O Janaka, I
am the son of king Varuna. Simultaneously with thy sacrifice, there also
hath commenced a sacrifice extending over twelve years. It is for this that
I have despatched the principal Brahmanas thither. They have gone to
witness Varuna's sacrifice. Lo! there they are returning. I pay homage to
the worshipful Ashtavakra, by whose grace to-day I shall join him who hath
begot me.'
"Ashtavakra said, 'Defeating the Brahmanas either by words or subtlety.
Vandin had cast them into the waters of the sea. (That Vedic truth which he
had suppressed by false arguments), have I to-day rescued by dint of my
intellect. Now let candid men judge. As Agni, who knoweth the character of
both the good and the bad, leaveth unscorched by his heat the bodies of
those whose designs are honest, and is thus partial to them, so good men
judge the assertions of boys, although lacking the power of speech, and are
favourably disposed towards them. O Janaka, thou hearest my words as if
thou hast been stupefied in consequence of having eaten the fruit of the
Sleshmataki tree. Or flattery hath robbed thee of thy sense, and for this
it is that although pierced by my words as an elephant (by the hook), thou
hearest them not.'
"Janaka said, 'Listening to thy words, I take them to be excellent and
superhuman. Thy form also standeth manifest as superhuman. As thou hast
to-day defeated Vandin in discussion, I place even him at thy disposal.'
Ashtavakra said, 'O king, Vandin remaining alive, will not serve any
purpose of mine. If his father be really Varuna, let him be drowned in the
sea.'
Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being
drowned. Even at this moment. Ashtavakra shall see his long-lost sire,
Kahoda.'
"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having been
duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for this, O
Janaka, that men pray for sons, by performing meritorious acts. That in
which I had failed hath been achieved by my son. Weak persons may have sons
endued with strength; dunces may have intelligent sons; and the illiterate
may have sons possessed of learning.' Vandin said, 'It is with thy
sharpened axe, O monarch, that even Yama severeth the heads of foes. May
prosperity attend thee! In this sacrifice of king Janaka, the principal
hymns relating to the *Uktha* rites are being chanted, and the Soma juice
also is being adequately quaffed. And the gods themselves, in person, and
with cheerful hearts, are accepting their sacred shares.'
"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka's permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta's son. 1
<https://www.sacred-texts.com/hin/m03/m03135.htm#fn_39> Ashtavakra returned
to his own excellent hermitage, in company with his uncle. Then in the
presence of his mother, his father addressed him, saying, '(O son), thou
speedily enter into this river, Samanga.' And accordingly, he entered (into
the water). (And as he plunged beneath the water), all his (crooked) limbs
were immediately made straight. And from that day that river came to be
called Samanga and she became invested with the virtues of purifying
(sins). He that shall bathe in her, will be freed from his sins. Therefore,
O Yudhishthira, do thou with thy brothers and wife descend to the river,
and perform thy ablutions. O Kunti's son, O scion of the Ajamidha race,
living happily and cheerfully at this place together with thy brothers and
the Brahmanas, thou wilt perform with me other acts of merit, being intent
upon good deeds.'"
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*Footnotes*
Ashtavakra comes to Janaka's sacrifice with the object of proving the unity
of the Supreme Being. Vandin avails himself of various system of Philosophy
to combat his opponent. He begins with the Buddhistic system. The form of
the dialogue is unique in literature being that of enigmas and the latent
meaning is in a queer way hid under the appearance of puerile
<https://www.sacred-texts.com/hin/m03/errata.htm#84> and heterogeneous
combinations of things.
Vandin opens the controversy by saying that as the number of each of these
is one, so one only intellect is the lord, leader and guide of the senses.
There is a Vedic revelation that two birds live together on a tree as
friends--one of these eats the fruits and the other looks at the former.
>From this it is manifest that *two* are the lords, leaders, and guides of
the senses. That there is a second faculty besides the intellect is also
proved by the fact that in sleep when the intellect is inactive that
faculty continues in action, for if it were not so we could not remember
having slept, nor connect the state after awaking with that preceding
sleep. Accordingly by citing the number *two* Ashtavakra assets that
besides intellect there is another faculty--consciousness that these *two* are
jointly the lords, leaders and guides of the senses and that they act
together as Indra and Agni, etc.
By citing the number *three* Vandin means to say that as it is Acts that
produce the *three* kinds of born beings, etc., so Acts are supreme and
that everything else be it intellect alone, or intellect and consciousness
<https://www.sacred-texts.com/hin/m03/errata.htm#85> together is
subservient to Acts.
shtavakra here advances the thesis that even if Acts be supreme still when
the *(fourth)* or Supreme Being becomes manifest to the soul, it stands in
no further needs to Acts.
By bringing in the *quinquennial* series, Vandin wishes to assert that the
*five* senses are competent to cognise their
<https://www.sacred-texts.com/hin/m03/errata.htm#86> respective objects and
that besides these senses and their objects there is neither any other
sense to perceive nor any other object of perception. He also cites the
authority of the Veda according to which the *Apsaras* (or consciousness)
have *five* "locks" on their hands--i.e., *five* objects of perception.
Besides the five senses Ashtavakra contends for an additional sense namely
the Mind and accordingly cites the number *six*.
Vandin admits the existence of the six senses but says that the soul
experiences happiness and misery through those as well as through the
*intellect*.
Ashtavakra advances an eighth element, namely, the *knowledge of the* *ego*
<https://www.sacred-texts.com/hin/m03/errata.htm#87>.
Each of the three qualities (existence, foulness and ignorance) of
*prakriti* (the passive or material cause of the world) mixing with each of
the three corresponding qualities of *pradhana* (the active or spiritual
cause of the world) in various proportions produces the mundane order of
things. Thus is proved the eternity
<https://www.sacred-texts.com/hin/m03/errata.htm#88> of *prakriti* or
nature and is also established the doctrine of duality.
Prakriti does not really create. It is the Supreme Being who through the
medium of illusion in contract with the *ten* organs (viz., the five
locomotive organs and the five organs of sense) makes manifest the system
of things. Prakriti therefore has no real existence--her existence is only
apparent in the real existence of the soul.
Yupas (stakes) mean here, *feelings*, etc, which keep men bound to the
world. *Rudras* are those who makes others cry.
Vandin means to say that the soul is not essential free from the fetters of
happiness and misery arising from the eleven objects of perception. In this
world all men are subject to happiness and misery. We also hear that there
are Rudras in heaven.
The supreme soul unaffected by happiness and misery really exists--but His
existence is not susceptible of being proved--nor can the ignorant ever
perceive Him. Men attain that condition through these *twelve*, viz.,
virtue, true, self-restraint, penances, good-will, modesty, forgiveness,
exemption from envy, sacrifice, charity, concentration and control over the
senses.
According to some, endeavours to attain emancipation can be successful not
in this world but in the world of Brahma. Others say that to that end a
special *yoga* is necessary. By bringing forward the objects numbering
*thirteen*. Vandin advances the opinion that, virtue, etc., are not
sufficient for purposes of emancipation but that suitable time and place
are also essential.
Ashtavakra concludes by citing the same number *thirteen*. The soul which
is essentially unaffected, becomes subject to happiness and misery through,
the *thirteen*, *viz*., the ten organs of locomotion and sense, and
intellect mind and egoism. But Atichhanadas, i.e., those that have
surmounted ignorance, namely, the twelve, virtue, etc. destroy those
thirteen and that is emancipation.
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K RAJARAM IRS 11526
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