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 Provided by the Library of Congress
Public Law 480 Frogram.

I-San
73-927943
A~tavakra.
[Al?~avakrag'ita l
The song of the self supreme (A~tavakragita), the classi-
cal text of Atmadvaita by A~tavakra. With an introduc-
tory essay, Sanskrit text, English translation, annotation,'\
and glossarial index, by Radhakamal Mukerjee. llst ed.1
Delhi, Motilal Banarsidass £19711
199 p. Rsl6.00
(Verse treatise on the Hindu Advaita Vedanta approach
to self-realization)

l-San-1627
7Ja72 MRML 20-C SVK

' -
~.
•·11-....
 The Song of The Self Supreme
(A~TAVAKRAGITA)

The Classical Text of Atmadvaita by A~tavakra with an Introductory

Essay, Sanskrit Text, English Translation, Annotation
and Glossarial Index .

• By
Radhakamal Mukerjee
Formerly Vice-Chancellor, Lucknow University, Professor Emeritus, Kashi
Vidyapith, Director, J. K. Institute of Sociology, and Human Relations,
Lucknow University, Lucknow.

MOTILAL BANARSIDASS
DgLIJJ :: V4~A.?i.A.SI :: PATNA
 @MOTILAL BANARSIDASS
NAGAR DELHI- 7
Head Oflice : BUNGALOW ROAD, JAWAHAR '
Branches : (1) CHOWK, VARANASI-I (u.P.)
(2) ASHOK RAJPATH, PATNA-4 (BIHAR)
CONTENTS
Introductory Essay
I. Vision of the Self as the All-pervading
Witness (Sak~i) 29
II. Marvel of the Infinite Self Beyond Nature
(Ascaryam) 40
III. Self in All and All in the Self (A.tmadvaita) 52
IV. Knower and the Non-knower of the Self
(Sarvamatma) 58
V. Stages of Dissolution of Consciousness (Laya) 61
VI. Irrelevance of Dissolution of Consciousness
(Prakrte}:i Para}:i) 65
VII. Tranquil and Boundless Ocean of the Self
(Santa) . . . . ___ 71
VIII. Bondage and Freedom ( Mok~a) 74
First Edition IX. Indifference (Nirveda) 76
1971 X. Dispassion (Vairagya) 81
Price Rs. 16.00 XI. Self as Pure and Radiant intelligence
(Cidrupa) 85
XII. Ascent of Contemplation (Svabhava) 90
XIII. Transcendent Bliss ( Yathasukham) 95
XIV. Natural Dissolution of the Mind (lsvara) 100
XV. Unborn Self or Brahman (Tattvam) 103
XVI. Self-Abidance through Obliteration of the
World (Svasthya) 117
XVII. Absolute Aloneness of the Self ( Kaivalya) 123
XVIII. Way and Goal of Natural Samadhi
(Jivanmukti) 132
XIX. Majesty of the Self ( Svamahima) 169
XX. Transcendence of the Self (Akificanabhava) 174
Glossarial Index 189

,
PRINTED IN INUIA BY S~IANl. ILAl. I-7AIN AND
AT SHRI JAINENDRA PRESS, BUNGALOW
pUBLISHED BY SUNDARLAL JAIN,
ROAD, JAWAHAR NAC.AR, ~~:.~Lo'W ROAD JAWAHAR NAGAR, DELHl-7·
MOTILAL BANARSIDASS, B • · ·'
 INTRODUCTORY ESSAY

'/lw Importance and Background of the Text

The A~tavakra Gita is a unique text among the world's

rnntemplative classics dealing systematically with the mystical
··xreriences of the Self on its way to transcendence, peace
;ind bliss. There ar~ few ancient treatises in East or West
which evince such profound and lively concern with the
Supreme Self as the ultimate reality, embodied in mystical
insight and experience, and written with such spiritual imagi-
uation and poetic fervour. It may, indeed, be compared
with the Dialogues of PLato, the Tao Teh King and the Bhagavad
<,'rta that all record universal insights and experiences of medi-
1 ation which belong to the heritage of entire mankind.

A~tavakra' s teaching in respect of the cosmic Self is

presented in the form of his dialogue with Janairn, the
magnificent King of Videha, about whom we read so much
in the RamayaJJa, the Mahabharata and Br hadaraT}yaka Upani~ad.
Although the evidence is not clear and definite, A~tavakra of
this text is probably the same as the holy sage of the eight-
curved body of the Mahabharata; while Janaka, his disciple
here, is identical with the renowned King-seer (rajaqi) of
Videha and father of Sita, spouse of Ramacandra, in both
1lic epics. It is the S(lme King-seer whom Yajfiavalkya teaches
the birth of th~ Supreme Self in the BrhadaraTJ.yaka Upani$ad'
(IV, 2, 4; 3, 1) and who stimulates a metaphysical debate
l>ctween this sage-teacher and a group of BrahmaJ).a Nis in
1he same Upani:wd (III, 1, 1). It is noteworthy that he is
also depicted as the splendid model of the wise man in the
Hhagavad Gita (IIr; 20, 25).

The Trio : A~ tavakra, Yajfiavalkya and Janaka

In the Mahabharata we find Janaka making the following
oft-quoted observation. "Infinite is, indeed, my wealth of
'vvhich nothing is mine. If Mithila is burnt, nothing that
is rnine is burnt" (Santiparva, VII, 1 ). In the A.~ftfoakra Gita
'me niisti kificana athap[j me sarvam'(II, 14) is similarlycchoed
 2 The Song of the Self Supreme Tntroductory Essay 3
by Janaka. The spirit of the magnificent trio, A~tavakra, 1hc doctrine of the unity of Brahman (Brahmadvaitam )" ( Mahti-
Yajfiavalkya and Janaka ,is identical-the quest and vision h!1iirata, Vanaparva 133; 18). Vandin was duly defeated in the
of the Self (iitmii.-Brahma-anusandhana-anubhava ). The true self, I 1hilosophical debate and merged into the ocean, whence KahoQ.a
as taught by both A~tavakra and Yajfiavalkya to King J anaka, 11·appeared. The father let his son bathe in the river Samanga.
is infinite:.Akafam iitma, says Yajfiavalkya in the Brhadiirargaka A~tavakra's limbs were immediately made straight, but he was
Upani~ad (III, 2, 13); ''boundless as Space is the Self; the .. vcr called AHavakra.
phenomenal world is like a water-pot", observes A~tavakra It is worth while to refer to the intellectual disquisition
(VI, 1). The Self is all pervasive, formless, subtle, bound- I wtween Astavakra and Vandin as given in the epic. The
less and stainless as the sky. ''That great unborn Self who 1;1rmer obvi~usly enters into the controversy with the object
is undecaying, undying, immortal, fearless Brahman'' (Brhada.- of proving the supremacy of the Upani$adic creed, although
raf}yaka Upani~ad, IV, 4, 25). In the A~tlil1akl'a Gita we read, the meaning of his argument is hidden behind a citation of
"May be a king or a beggar, he shines who is unattached". the numerals in which the controversialists are seriously
King J anaka in both the epics is the fully liberated, unattached .. ngaged.
being (jivanmukta) who carries on in a disinterested manner
his duties of life for the integration of the world-order (what The Significance of Number Thirteen
the Bhagavad Gita calls Lokasarhgraha ), unaffected by the human As the intellectual combat proceeds, the various numerals,
condition. He is, therefore, the most appropriate disciple for one to thirteen, are successively brought out for denoting
being instructed in the truth of the supreme self by AHavakra the supreme principle of the universe. Vandin, citing from
in our text, leading to his withdrawal into the silence and the first to the twelfth number and referring to various
bliss of the Absolute. categories, beings and things, suddenly stopped after the
first-half of his sloka on the thirteenth number. A~tavakra
The A~tavakra Legend in the Mahabharata thereupon completed the full sloka relating to thirteen. The
The legend about A~tavakra is fully given in the Mahabharata implication is that the self which is essentially non-dual, free
( Vanaparva, 132-134). The sage was born a cripple, crooked and unconditioned becomes subject to happiness and sorrow
on eight parts of his body, due to the curse of his father, the and the cycle of birth and deaths through the thirteen viz.,
great r~i Kahoc;la. While he had been in hh mother's womb, the ten organs of sense and activity, and intelligence, mind and
he became so learned and wise that he expostulated with his ego-sense. Through wisdom, the Self not only shou:ld transcend
'father who had been reading the whole night. The enraged happiness and sorrow as well as the twelve Silas (viz., dharma,
father cursed the embryo. This was the cause of the eight- truth, self-restraint, penance, good-wHl, modesty, forgiveness,
fold twisting of A~tavakra's limbs as he came out of his exemption from envy, sacrifice, charity, concentration and
mother's body. Later on, Kahoc;la went to the court of Janaka control over the senses) but also surmount the thirteen. This
where he was defeated in an intellectual duel with Vandin. is liberation in life, according to A~tavakra, who recovers the
As a result he was immersed into the ocean. For years no- supreme Upani$adic truth, "l am Brahman" ( aham hrahmiismi ),
body in his family knew about this. and the Self is all that exists (sarvam atma ), which was eclipsed
When A~tavakra was only twelve, he came to ascertain from by the specious arguments of the sophist Vandin. The latter
Svetaketu about the fate of his father. He and Svetaketu only uses "words of subtlety" and cannot indeed get past
~hen jo~rneyed to the court of J anaka for challenging Vandin thirteen.
m a philosophical debate. A~tavakra there declared to Janaka When A~tavakra composes the second half of the sloka on
from whom he sought permission for entering into the intellec- thirteen, he makes the remark, "Thirteen sacrifices are presided
tual combat, ''I have come befor~ the Brahmins to expound over by Kesi (which is an epithet of Knl}.a); and thirteen
 Introductory Essay
4 The Song of the Self Supreme
(c. 2nd to 1st Century B.C. ). It is very much nearer to the
are devoured by Atichandas (the longer metres) of the Veda". !ilwganad Gita and such later Upani~ads as the Svetiisvatara,
The Supreme Self, as Knr:ia-Vasudeva, presides over the ,\/utJefaka and Ma~u/Ji~ya Upani,rnds than to the Brahmasutras { c.
sacrifices offered by the body, senses, mind and atman '.~nd Oen tury B.C. ). All these were composed in a mystical
(Adhiyajna of the Bhagavad Gita, VIII, 2, 4 )-thirteen in num- lllilieu and emphasized int-uitive illumination and transcen-
ber-and enables man to surmount the metres of the Vedas, c knee. There is a slight reference in the text to the Buddhist

and realize the supreme Brahman or Atman. Accordingly, speculation in respect of the non-existence (XVIIl,42, 63) and
the teachin~ of Brahmadvaita or Atmadvaita is duly expounded, 10 the Sun yarn or void (XX, 1 ), while one of its common similes
as promised by A~tavakra when he obtained his entry into of the ocean as the Self and its waves as the external world
Mithila, the city of Janaka, for the duel with Vandin. is used in an important context by Asvagho~a (c. 1st Century
Winternitz in his History of Indian Literature refers to number ;\.D.), the founder of Mahayfrna idealism. Like the Bhagavad
of riddles and Ii tanies from Christianity and Hinduism. L'ita, the A$favakra Gita preceded the formation of the Buddhist
A~tavakra's arrangement of the categories of truths according as well as of Hindu philosophical system. While the MuTJ,rj,aka
to numbers is a noteworthy example of number puzzle and Upani,r;ad and the Bhagavad Oita refer to the Ve<lftnta, the
prayer in Hinduism. /l>tiivakra Gita does not mention the term. Its several references
A much later legend is also recorded in the VinzupuratJa to dvaita and advaita, however, clearly indicate acquaintance
(V, 38; 71-84)that as the sage was performing penances with with the advaita Vedantic speculation of the times. "Rare
his body under waters, the nymphs of heaven offered hymns is the man who knows the Self as the One without a second
to him. On this A~tavakra gave them the boon that they as well the Ruler of the Universe. He is comrletely free from
would obtain Puru~ottama for husband. But as he came out fear'' (IV. 6). This echoes the supreme monism of the
of the waters the nymphs seeing his uncouth form laughed. Upani~ads. Surely does A~tavakra, like the seer of the MutJefaka
The sage cursed that they would be the wives of Puru~ottama l!pani$ad, realize that the completeness and certitude of the
and then fall into the hands of robbers. The symbolism knowledge of the Self can emerge only from Vedanta
underlying the twisted body of the sage is that it is atman- and VzjFiana ( vedanta-vijnarza-suniscitarthiib, Afur;efaka Upani$ud).
knowledge rather than the physical appearance of the body Unlike the Bhagavad Gitii, the Aytavakra Gita shows no interest
which alone counts. Even the ugliest human frame can be in the personal God but goes back to the older Upani~adic
illumined by the radiance of wisdom of the self, ( atmajyotib) monistic idealism. The Self, according to A~tavakra, is the
absolute and supreme. ultimate reality, ineffable, eternal and universal. • There is
hardly any ancient Indian text like the A$/avakra Gitii which
The A~tavakra Gita and the Bhagavad Gfta : Possible Date of Our Gita depicts so eloquently and profoundly, yet so poetically, the
The A,ftiivakra Grta in its style and composition closely grandeur, the beauty, the bliss and the incomprehensibility of
resembles the epics. It belongs to the intellectual and the Self. According to the Brhadiirat}yaka Upani$ad, ''Where
s-piritual climate of the age of Janaka and Yajfiavalkya prior everything indeed has become the Self itself, whom and by
to the systematisation of philosophical thought. Like the what should one think ?" By what can we know the
Bhagavad Gita (c. 6th Century B.C) it is simple and easy and Universal Knower ?", (H, 4, 12-14). The Self is stainless
at the same time pregnant and forceful. Like it, it also avoids and perfect, beyond meaning and word. It is not only the
philosophical discussions and focuses on the spiritual reality, transcendent and the unthinkable but also the serene, the
insisting on tattvajfiana or ontological truth. Its date may be blissful, the beautiful and the beloved (XVIII, 35). The
assigned to the period immediately after theBhagavad Gita, to c. summum bonum of man's life is to attain the Self, but, as
5th, 4th century B.C. and before the rise of the great philoso- A~tiivakra points out, the Self is not jiva, nor is it an object
phical schools and the fotmn1ation of the philosophical siitras
 The Song of the Self Supreme Introductory Essaj
to be attained (II, 22 ), the Self already abides and abides and depth of the self. For in truth the unborn Self alone
for eternity (XVIII, 4 ). He must, therefore, be instinctually exists, and all that exists is the Self. The Self, incompre-
and constantly established in himself giving up duties and lwnsible and marvellous, is in all cosmic beings and things, as all
goals of life, yogic discipline and prayer, and even samadhi rnrnic beings and things are in the Self(III 5, XV, 6 ). Meditate
itself (XII, 1-8 ). 1111 the Self and the Self is transformed into forms or modes of

t hc mind. "A man who reflects on the inconceivable Self resorts

The Grandeur of the Self in the A$ tavakra Gita
only to a form or mode of his thought. Hence abandoning that
A~tavakra's originality lies in giving a remarkably imagi-
thought, thus verily do I abide in myself" (XII, 7 ). Th~re
native and poetic expres.;;ion to the quest of the Self, absolute is therefore, no jiva nor Brahman, no acceptance nor demal
and supreme. In the world's religious literature there can be nor dissolution, neither unity nor duality. Such is the lofty
found no grander exposition of the status of the Self as· given kaching of the A~tavakra Gita.
in chapters VI, XV, and XX. According to the Bhagavad Gita, ·
the phenomenal self of man is a fragment of the Supreme A,1·/avakra' s New Concepts and Epithets Relating to Atman
God-the ultimate reality {XV, 7 ). Radhakrishnan observes Astavakra coins several new words and phrases for
that many names are given to this divine essence of the soul- l>1 ingi~g home the new teaching relating to self-knowledge
"apex, ground, abyss, spark, fire, inner light". To these we a11d self-transcendence : svasthya, svasthi or svasthal; which now
may add That, Tao, darkness. void (sutrya), transcendence and mean health or well-being, but denote eternal self-
Being. There is a universal emphasis of the transcendent aspect ·' hi<lance in A~tavakra. It may be, however, noted that
of this real Self in the major religions of mankind. In A~tavakra svasthi with bhava is an epithet of Siva. A~tavakra identi-
while the Self is posited as pure absolute, unconditioned and lics the nirupadhi, svastha Self,-free from any limitations, with
inalienably possessed of its own unity and bliss, he denies any si va {XX, 13 ). Gauc;lapada in his MiiTJ<f. ukya Karikii uses
process or opposition which jeopardizes or obscures the infinite the same term { svasthal;) for the establishment of self in the Self
and indivisible reality in the cosmic process. This is, of course, .don•r with his favourite epithet aja or unborn {III, 47) or
based on the blend of Upani~adic monistic notions with hallow- 11/ma~ Sarhstha. (III 34 ). The Bhagavad Gitii uses the word
ed yogic experiences that the sage transmits from the past. wastha only once, meaning one who dwells in his real Self
The transcendent and boundless absolute Self is, according to (XIV, 24 ). The Tejobzndu Upani~ad says, svayameva prabhul;
A~tavakra, like the ocean; the phenomenal world is like its
''"'warilpe svayarfl svasthe .sa jivanmukta ucayati, using the epithets
waves. Due to the winds of mind or notions of finiteness, the ,~r svasvarupa and svastha~ together for the definition of the
things and beings of the universe rise and fall, jostle, play and
1wanmukta (IV, 31 ,32 ). A~tavakra's cognate, oft-repeated terms
interact with one another like the waves, all in the ocean of •ltr: svarupa, Svasvarupa, svapada and svarupastha and his pec-
the unborn, changeless Self ( II, 4, 23-25; VI, 2; XV, 7, 11) . 11li.1r adjectives of the self are: nirvibhaga (indivisible), nirasa
There is neither gain nor loss of the infinite, oceanic Self~ due
( passionless) nirvimar.§a (free from reasoning) and nilµv~~hii_~a
to the fluctuations of the waves of phenomena, the body, senses,
( frl'c from natural attributes or human nature). PatanJah s
mind and the universe-the cosmic becoming. We have al- 11'1 rn kaivalya (aloneness) is used by him only thrice in the
ready mentioned that A~tavakra's favourite simile of the ocean
"'·ns<· of absoluteness of the Self (XI, 6, XVII. 18, XX, 4).
of being and the waves of the mind and the phenomenal It may be noted that the Bhagvad Gitii does not use the term
world reappears in the metaphysical monism of Asvagho~a
Ar1•ala or kaivalya in this sense at all.
(c. 100 A.D.), one of the founders of Mahayana Buddhism. ·1·o Astavakra there is no universe nor cosmic process.
To A~tavakra neither knowledge nor duty, neither renun- l'l1nc is .. only being, no becoming. I alone am. Nothing is
ciation nor yoga discipline and Samadhi can reveal the range , v"r burn because the Self is the only formless and unimmi-
 8 The Song of the Seif Supreme Introductory Essay 9
table entity-the ultimate reality (I. 18 ). I'his is nDt the avidya and knowledge or tattva in A~tavakra but rather a diffe-
Buddhist sunyavada or nihilism but ekatmavada or kevala rmcc in viewpoint. J\1iiya creates the false image like the
atmadvaita in a radical form denying any form, appearance 11nreal mother-of-pearl, mistaken for the silver, the snake
or function. Life and death are equally appearances belong- mistaken for the rope and the sun-beam mistaken for the
ing to subjectivity. Jfvanmukti or liberation vvhile living is water (II, 9 ). Similarly the universe appears in the Sdf as
formulated by A~tavakra as the goal. Man must accept life a false image, A~tavakra says, through ajnana or ignorance.
and its tasks resulting from actions in previous births, but In a similar manner Sar1kara sp,~aks of the whole world
his pure and serene Self stands aloof. With his tranquil mind ;1ppearing like a city's image, reflected in a looking-glass.
fixed in citsvarupa he lives and acts with all his body released The city exists entirely in the Self, but throu~h maya appears
from natural conditions ((XVIII, 13, 22, 25-26 ). At the same nutsde. .i\!fii,_ya, then, is the looking-glass that reflect-; the
time A~tavakra rejects this cherished Vedantic ideal by saying, unreality and not the unreality itself. In I, 10, we read that
"To the ever undifferentiated Self, what is liberation in life the image reflected in a looking-glass is unreal. The looking-
and what is liberation in death ?'' (XX, 4 ). For ''nothing r~fass exists within and outside the mere reflection. And
exists in his yogic vision" (XVIII, 80 ). The Self, according so does the Self exist inside and outside, encompassing
to A~tavakra, ever is, and has neither birth nor death, neither the body, mind and the phenomenal world-mere appear-
freedom nor bondage. It does not spring out of anything or ances. A~tavakra insists that the wise one should realise
akincanabhava (XIII, I ) neither comes and goes anywhere that the universe is mere appearance only existing up to the
(II, 12, XV, 9) and from it nothing springs (XX, 14). It is dawning ofself-knowledge (III, 11, XVIII, 73).
simply non-dual and abides encompassing the universe, having It is clear that the oppositions between the Self and miiyti
no beginning nor end. This certainly anticipates Gauc;Iapada's between jiva and !Svara and between vidya (knowledge) and
doctrine of aJO.tm)('ida by many centuries(Ma~¢ukya Karika, III, avidyti (ignorance), stressed so much by later Indian thought,
20, 36, 47-48) fade away in A~tavakra's conception of the Self as beyond 111
opposites, ever-effulgent, stainless and unborn (XX, 2, 11 ).
The Recovery of Upanifadic ivfonism by Aftavakra
His position accordingly is often paradoxical. Especially at
Sankara claims that the absolutist-creed ( advaita) was the end of XVIII (90-100) and in the final chapters XIX
recovered from the Vedas by Gauc;lapada, dated according to and XX, does he wax eloquent as he dismisses the distinctions
Vidhusekhara Bhattacharya about 500 A.D. and according between knowledge and ignorance, freedom and bondage, eter-
R.D. Karmarkar about 600 A.D. Long before Gauc;Iapada's nity and death, partness and wholeness, being and non-being
Karika, A~tavakra rehabilitated the Upani~adic creed in a when the Self and nothing but the Self shines and illumines
bold and clear form, identifying the Self with the ulti- both the outer and inner self. Indian spiritual experience
mate reality and denying orders or dimensions of reality. It is through the ages has indeed revelled in such paradoxes by
noteworthy that A~tavakra only once slightly hints at the abolishing all modalities of the real, and derived supreme
doctrine of Afayti. ''In the phenomenal world that lasrs until satisfaction from the realisation that there can be no definition
the dawning of self-knowledge .M~aya prevails (i.e. relativist of the Self, Goel or the Absolute except in paradoxical state-
consciousness tainted by Maya) (XVIII, 73 ). The Brhadara- ments.
~yaka Upanifad makes mention of mtiya only once (III, 5,19,)
and Svetafvatara Upani~ad thrice (IV, I 0, V, 5 and VI, 12 ). Atmanubhava or Mystical Experience
As a matter of fact the Upani~adic meaning of the term Our sage makes ontology entirely mystical through a
mayii js something different from what it obtained in Jater profound synthesis between man's rcas()n and suprarational
Indi.an thought. There is no antinomy between maya or intuition. He does not give any arguments in support of his
10 The Song of the Self Supreme Introductory Eassy

ontological position. Only mystical experience provides here pcrience in which the truth of the Self or Brahman must
the proof of the absoluteness of the Self. To say that: culminate is generated by the great Vedanta formulae. The
"You encompass the universe as the universe enters into l!pani$adzc mahiiviikyas that A~tavakra uses for meditation in
you. You are in reality the embodiment of pure conciousness. order to produce the direct experience of atman are several,
Do not give way to the pettiness of the finite mind,' (I, !5), or "0 1'..g. The ''Self is all that exists'' ( iitmii eva idam sarvam) in
pure intelligence, do not agitate your mind with (the thoughts IV, 4, XV, 15, XVIII, 9; ''The Self is the prime cause of
of) affirmation and denial. Silencing these, abide in your own all'' (kiira1Jiitmii eva sarvam) in II, 5, 10, XV, 14; ''The Self
Self-the embodiment of bliss itself" (XV, 19). is pure intelligence" (avikalpaf;, hi atmii cidrupaf;,) in I, 3, II, 19;
It is to rely exclusively on the mystical experience that "The Self is supreme, unutterable bliss in itself'' ( ananda iitmii)
blends profound insight ""ith perennial joy and peace. he in I, 10, XV, 19, XVI, 2; "I am Brahman" (aham Brahmiismi)
Self is eternally dear, blissful and glorious. A ~tavakra elegantly in I, 20, XVIII, 8, 28, 37; "Thou art that" (tattvamasi) in
salutes the Self thus:"Adoration to the One, the embodiment XV, 7; and "The Self is beyond all the states of conscious-
of bliss and effulgence, with the dawning of knowledge of ness-waking, sleep, slumber and ecstasy (Mii'f}<}ilkya Upani$ad)
which one's delusion of the world becomes verily a dream" in XVIII, 94, XIX, 5. To A~tavakra the Self of the yogi
(XVIII, 1). experiencing atmiinubhava is not merely the inaccessible, supreme
In India direct or immediate mystical insight is called truth but also the inexpressible, supreme beauty and love and the
anubhava, svarupa darsana or siik~iU/riira. Gauc;lapada calls this unsurpassable supreme peace and joy (I II, 4, XVIII, 1, 3, 35 ).
supra-mundane intuition or LokatatrJajfi.iina (Miirp/,ukya Kiirikii, IV, A~tavakra's coinage of new terms and phrases for the
87-88 ). According to Vidyarar;iya, anubhava means a particular transcendent Self is remarkably rich, original and poetic.
mode of the mind, which has for its result the intuition of Apart from his use of such familiar Upm,i~adic term;; with
Brahman or atman. Non-duality establishes itself through reference to atman as siinta (XVIII, 1), .siva (XX, 13), sundara
the mental mode destroying itself as well as the phenomenal (III, 4), priya (XVIII, 35), pur~za svarasa vigraha (XVIII, 67)
world. The metaphor used in this context is that of the and adva_,pa or advaita (I, 20, II, 21, III, 6, XX, 7), we have a
powder of the clearing nut (kataka) when mixed in muddy host of new pregnant epithets of atman that do not occur
Ganges water precipitating itself as well as the mud. even in the principal Upani~ads and the Bhagavad Gita. Some of
Accordingly, as the Self is revealed in Anubhava or these are given below :akifi.canabhava or unborn (XIII, 1 ),
siikiatkiira, all plurality vanishes. Sankara explains this by mi$prapaiica or the self beyond relativity, (XVIII, 35);
saying that when Brahman or Atman is known through the nirvimarsa or the self free from dicursive reasoning (XX, 9, XV,
concentration of mind or Brahman or Atman in devotion and 20 ), nirvise~a or the self free from particularisation (XX, 4),
meditation (samiidhiina ), all duality, such as the distinction of ni~svabhiiva or the self as devoid of natural attributes (XVIII,
the meditative and the meditated, is destroyed. "Brahman , 9,XX, 5 ) ; niriiyiisa or the self as effortless (XVIII, 5);
and Atman is not known until this distinction is resolved, nirindriya or devoid of the sense-organs (XVIII, 95) and
what has been resolved cannot be revived"· anubhava rests nirasa or the self as tlavourless (XVIII, 68). It is only in
on the dissolution of all pairs of opposites and not merely the later Upani~ads that we encounter several other terms
of the opposition between _jiva and Brahman, freedom and often repeated by A~tavakra :nirafijana ( Svetiisvatara VI, 19,
bondage. It offers also not merely a clear, undoubted, all- Mii1J<Jukya 1, 3), nibsankalpa, (Maitri, VI, 10, 30), nirvikalpa
encompassing awareness but also a boundless feeling of joy (Tejobindu, 6, .Niiriiya'f}a, 2 ), niriilamba ( Mukti, I, 23), nzrgu'f}a
and peace that are not otherwise experienced. (Gita, XIII, 14, 31, Svetiisvatara VI. 11) ni$kriya (Svetiisvatara
The Use of Upani~adic Mahiiviikyas by A~tiivakra VI, 12), asanga and nif;,sanga (asanga of the Upani$ads).
Sankara stresses that the yogi's anubhava or integral ex- GauQapada, of course, has deployed the most considerable
 12 The Song of the Seif Supreme
number of terms in a later age while expounding the absolute- f11frorluctory Essay 13
ness of the Self.
.1:; Nvara, Paramefvara and Bhagavan applied to the personal
Anomalous Use of Terms of Theistic Import c :od, Kq9a Vasudeva by the Bhagrwad Giia. This is due, no
doubt, to the profound influence of the Bhagavad Gita on
It is remarkable that A~tavakra, though showing no
1 lw spiritual and intellectual climate of the time. But this
theistic inclination at all links the ancient terms for the Lord
d<ws not imply at all any theism as embodied in contem-
or God with the Self. The Self, absolute and pure 1·s Jt·
, .. var a 1111rary Bhagavatism, of which the Bhaga11ad Gita is the
Paramefvara, Jagadffvara, Bhagaviin, Sak~ipuru~a and Sarnanirmiitii
principal scripture. The Atman is merely acknowledged,
(I, 12,, IV, 6, XI, 2, XIV, 3 and XV, 8) · Neither Gauc;Iapada
nor Sankara of the later ages has done this. The ke 1 <·vncd and adored by A~tavakra as the highest principle-
' It<~ all.pervading Lord of the universe, the creator and witness
doctrine of A~tavakra is:''You are the essence of Suprem~
Knowledge. You are the Lord, you are the Self and vou
,,r all who is also called Paramatmii or the Supreme and
1r;t11s~endent Self. He observes : "Rare is the individual who
transcend nature" (jnanasvarupo bhagaviiniitma tvarn prak~teh
knows the non-dual Self as the Lord of the universe (Jagadis-
parab, XV, 8 ). Much in a theistic manner he also stro~gly
n11ia ). He does whatever comes to his mind and has no fear
enjoins in this verse faithfulness or fraidhii as indispensable
l"rom anywhere'' (IV, 6 ). Again, 'As I have known the supreme
for the quest of the Self (XV, 8) . Faithfulness or reverence
Self (Paramiitma) who is the eternal person as the witness
to being ( acmapriti or atmarati of the Bhagavad Gfta) is not
( Srzk,ri-puru~a) and who is the Lord ( lsvara), I have no desire
different in kind from faithfulness or reverence to the Lord
I< 1r bondage and liberation, nor anxiety for salvation"
Krg1a-Vasudeva. With the stress of the thought that th~ (XIV, 3).
realisation of the Self is spontaneous and unborn the common
It is noteworthy that A~tavakra seldom uses the term
way of theistic worship and grace of God docs not, however
l'aramatman or the supreme Self (II, 3, XIV, 3). In this he
find any place in A~tavakra. The first verse of the avadhut~ conforms to the Bhagavad Gita where the term occurs only
Gita says "By God's grace (iJvariinugraha) alone there arises in four times as contrasted with its very frequent use in the
men the desire for non-duality ( advaita-vasana) ". Contemplation .I lahiibhiirata. A~tavakra even uses the Upani~adic term Brahman
of the non-relational impersonal, absolute Self, beyond the sparingly. The few instances of use of the term Brahman
notion of di1ality and unity which is considered by Astavaha are given below : In I, 20 the absolute Self is identified with
as a delusion, supersedes God's mercy in his Gita. ··
I he all-pervading Brahman. XVIII, 8, 16, 20, refer to the
The apparent theistic fervour (XV, 8) is obviously due to formula 'l am, Brahman' (aham Brahmasmi); while XVIII, 37
the exalted position given to the Self or atman as the trans- mentions the self as enjoying the nature of the supreme Brahman
cendent principle. The same we find in the Kaufitaki- (parabrahma svarupa bhak). The word Puru~a or the Supreme
Brahmm;a-Upani~ad which says : ''This is truly the life-breath, Person with which we are so familiar in the Upani5ads and the
the intelligent Self, bliss, ageless, immortal. He does not J:hagavad Gita is used only once and that in the compound
become great by good action nor small by evil action. This word sak5i-puru5a in the Aftiivakra Gita (XIV, 3 )·
one, truly indeed causes him w horn he wishes to lead up from
these worlds to perform good actions. This one, indeed, also Dffference between the A~ tiivakra Gita, the Upani5ads and Bhagavad
causes him whom he wishes to lead downward to perform bad Caa
action. He is the protector of the world, h~ is the sovereign A~tavakra does not agree with the general Upani$adic
of the world, he is the lord of all. He is myself, this one should view that in the cosmic process, dualities and relativities
know, he is myself, this one should know" (III, 8 ). Asta- arise whkh obscure the infinite, undivided Atman or Brahman.
vakra has no scruples in using such terms for the supreme S~lf He completely and unequivocally denies any second philoso-
phical prin:r:i ple and any transformation of the Self which in
14 The Song of the Self Supreme lntroductory Essay 15
its own nature is unborn, immutable and free from limitations. l'11ru$a and Prakrti nor follows the Bhagavad Gita in regarding
He rejects the dualism between puru$a (Self) and prakrti (not- miiya as the making of the Supreme and subservient to Him.
self) of the Samkhya philosophy, and makes the Self the prime With him the unborn and the eternal Self is the one that
cause, whence the phenomenal existence (jag,,t-dvaitam), "xists. It is indivisible and continuous, and there cannot be
beginning with mahat and manifested through mere name, two dimensions, orders or phases of reality, absolute and
springs (XVI ii, 69). The supreme Self transcends prakrti provisional or apparent. To him the universe only exists
(prakrteb parab II, 1, XV, 8). While the Bhagavad Gita 1111til the dawning of self-knowledge (buddhi paryanta). Uptill
makes puru$a and prakrti both subordinate to the Divine rhcn miiya prevails (XVIII, 73 ). Truly the phenomenal or
( Purufottama), the Aftavakra Gita posits the pure, transcendent rn:l.yic world d0es not exist as an objective reality. There is
Self as the unique, integral and supreme principle, from which nci ther jiva nor Isvara nor maya nor universe other than the
the creative forces emerge. The unborn and eternal Self is Self {XV, 16). It is clear, however, that our author uses
lifted above all empirical oppositions of creation and destruc- the term ajnana or ignorance not as a metaphysical principle,
tion, existence and non-existence, beginning and end, jiva hut as contrasted with true knowledge or tattvajfiiina, and asserts
and Brahman (XX, 6, 10). The Self is inalienably possessed that man can dispel his ignorance through his knowledge of
of its own unity, luminousness and pervasiveness-the sole and the Self or pure intelligence {cit) in which alone the universe
eternal witness of the shifting play of prakrti together with the manifests itself (II, 7 ). With pure intelligence (buddhi or
modes (gu{las). With his uncompromising mystical doctrine 11[jiiana) the phenomenal world of name and form (jagat dvaitam)
of the indivisibility and beatitude of Self, A~tavakra rejects disappears ( ~.VIII, 69), and the Self's true nature which is
the subsequent Buddhist nihilism-the doctrine of those who eternal, all-pervading, luminousness is discerned.
think that nothing is (XVIII, 42) and fix them.selves on the Thirdly, AHavakra, as we have already remarked, seems to
void (XX, 1). Close to Buddhist yogacara idealism, he is have been the founder of the theory of non-origination of the
yet nearer the Upani~adic speculation in respect of the indefi- sdf (ajatavada) or ( ajativada ), later on attributed to Gauc;Iapada.
nability and incomprehensibility of the absolute Self, or This brings him near to Buddhist yogiicara idealism. There
Atman. is no jiva nor i.foara outside the Self which is one, immutable
We may clarify here the major differences between the and indivisible. Nothing can exist outside the Self: nothing
A$favakra Gita, the Upanifads and the Bh1gavad Gita : First, can proceed from it either (XX, 4 ). According to him the
Astavakra stresses that the highest metaphysical reality is Self is 'akincana bhava' or unborn (XIII, 1) and has ''neither
At~an or Self rather than Brahman, Puru$a or God (espe- birth, nor action, nor egoism" (XV, 13 ).
cially XV, 15, XVII, 2, XVIII 8, 9). He also emphatically Fourthly, A~tavakra, like the seer of the Bhagavad Gita,
discards any polarity and contradiction between the empirical sometimes calls the eternal Self transcend~nce and Brahman and
self or Atman governed by the gw:zas and the transcendent sometimes the Lord, Creator, of the Universe or Bhagaviin,
Self, often called Purufa or Brahman by the Upani$ads and without either compromising the absolute aloneness (kaivalya)
ParamiUman by the Bhagavad Gita and the Mahabharata. Thus and unborn character of the Self or evincing any theistic
Astavakra is the exponent of radical Atmadvaita Vedanta . slant or fervour as that of the Bhagavad Gita.
. . Secondly, he does not brook any second category besides Fifthly, he clarifies the mystical or yogic principles of
the Atman, and rejects the principle of maya. The latter is self-realization and self.transcendence, leaning more on the
linked in Sankara's philosophy of the Vedanta with the dialectics of abstract contemplation than on laya or dis-
transformation of the ultimate reality Brahman or Self and solution of consciousness. Laya or oblivion he simply discards
the streaming forth of the phenomenal world in all its mani- as irrelevant or harmful. It belongs to the relativist sphere
foldness. A~tavakra neither accepts the Samkhya dualism of of the mind, ego-sense and activity. It is nothing like
 Introductory Essay 17
16 The Song of the Self Supreme
scheme of life ( Puru~artha) are rejected by him ( X, 1 7,
the serene, subtle and alert self-abidance (svasthya) grounded
XVII, 6 ). Like the words, actions are creations of the
in the profound sense of unity and indivisibility of the
mind that come and go, interact with one another and
absolute Self and the phenominal world (VI, 1-4). !n this
vanish in the undivided and untainted Self, all according to
respect he reinterprets Patafijala-Yoga for atmanubhava and
.1ak,'lii.tkara. According to him, the acme of meditation is no nature (II, 23-25 ), XV, 7-9, 11). The Self is by nature
meditation. He is most orjginal and creative in his concep- silent, pure and transcendent and into it worldly relations,
tion of instinctual or spontaneous self-abidance ( svasthya, actions and experiences merge as into the whole and perfect
svarupa) as the supreme state under all human conditions when ignorance is overcome and the fruits of actions worked
and circumstances reached through the process of dialectic ont in the succession of births.
and viJfiana. To him the Self is itself natural samadhi which Thus alone can man rise beyond his ephemeral egoistic
is screened or obstructed by meditation of any kind. sense of plea~ure or pain, good or evil, duty or non-compliance
A linguistic affinity between the A,,fiivakra Gita and the in order to attain his completion and fullness (purf}atva) and
Bhagavad Gita is no doubt evident from the words and phrases attune his life to eternity and cosmos. A philosophy of
borrowed by the former from the latter. AHavakra's first line .mmmum and eternity beyond the limits of space and time
in III, 5. and XV, 6-(sarvabhute~u catmanam sarvabhutani n~ects human ethics and social adjustment as the ultimate
ciitmani) is the same as the first line of VI, 29 of the Bhagavad goal. There is neither a here nor there (defa) nor a limited
Gita. The words nirmama and nirahamkara are juxtaposed in present past and future ( kala) in the transcendental wisdom
\y)th texts A~tii.vakra, XV, 6, XVII, 19, XVIII, 73; the Gita, of A~tavakra (XIX, 3). Accordingly a philosophy of mora-
II, 71, XII, 13). Similarly, 'kurvannapi na lipyate' occurs in lity and social conduct remains secondary to the primary
both A~tavakra (XI, 4, XVIII, 64) and the Gita (V, 7, XIII, philosophy of the absolute Self. Man's earthly relations and
31). Kurvan api na karoti is found in A~tavakra (XVII, 19, obligations, like life and death, space, time and eternity,
XVIII, 25, 58) and in the Gita( IV, 20, V, 30). Pafyan srfJvan belong to the phenomenal sphere (XIX, 7) . And so do the
etc. occur in both A~tavakra(XVII, 8, 12, XVIII, 47) and notions of duty and non-compliance, good and evil, and
the Gita (V, 8). Samalo~fasmakaficana is also found in both expectation, fear and anxiety (XIX, 4 ). The deep-ocean
A~tavakra (XVIII, 88) and the Gita (V, 8, XIV, 24). stillness of the pure, stainless Self must not be stirred by the
breeze of the phenomenal mind, and its ends-dharma, artha,
kama and mok~a-hopes and wishes, duties and achievements
The Ethics of the Two Gftiis all deluding, illusionary experiences.
Ethically and philosophically, the A~·tavakra Gita aud the The Bhagavadgita's grand reconciliation between jnana-
Bhagavad Gita are, however, poles asunder. The former yoga and karma-yoga through the dedication of all goals and
presents an all-sufficient ontology grounded in the cosmic activities of life to the Divine and through the assimilation of
mysticism of the Self. The latter achieves a profound synthe- activity into samadhi in the highest wisdom or Brahmattva
sis of ontology, religion and ethics. The teaching about non- does not interest A~tavakra. He is too absorbed in the
attachment is the same in the two Gitas. But unlike the absolute aloneness and impersonality of the non-dual Self.
Bhagavad Gltii, the A$favakra Gita altogteher denies the efficacy Any worldly relations and experiences bring the Self from the
of actions; for the self is neither doer nor enjoyer and is ever realm of fullness (p fi.r1Jatlva) and transcendence (paramartha)
free and unstained (1, 6). A~tavakra takes into cognisance to the realm of natural attributes l gw:zas) and relativity
only actions resulting from the consequences of actions in (vyavahara ). Yet A~tavakra's atmadvaita leads man not to
previous births (XX, 4). To him duty, like desire, is sarhsara negativism and nihilism but to cosmic unity and responsibility.
(XVIII, 57 ). The traditional goals and duties in the Indian
 18
The Song of the Self Supreme Introductory Essay 19
Ethics beyond Good and Evil
plete indifference (nirveda) towards worldy concerns and experie-
A~tavakra grounds a transcendent, cosmic ethics, beyond nces, and even towards the summum bonum of life or puru~iirtha
good and evil, beyond duties and goals of life in the firm (XX, 13). The touch of pessimism, due to the emphasis of
foundation of ontology (XVI I, 57, 90, XVII,6). In the the toil and moil, transience and sorrow of worldly life and
very first verse of the text he commends the cultivation of experiences (X, 6-8) and the relegation of human ethics to
such moral virtues as forgiveness, straightforwardness, com- an inferior and secondary place are overshadowed by the
passion, contentment and truthfulness ( 1,2 ). With him self- certitude as regards the infiniteness and immutability of the
abidance means a complete equal-mindedness (samadar.fana absolute Self in man, and the optimistic faith and confidence
in happiness and misery, prosperity and misfortune, honour in the realization of this as his natural cosmic commitment
and dishonour. Neither harm nor compassion, neither (svabhiiva) and status (svamahiman). Fearlessness or abhayam,
arrogance nor abasement, neither agitation nor wonder, arise rapture or paramiinandam and serenity or siintam in the face of
in the heart of the wise one in his worldly relations (XVII, misfortune, sorrow and death constitute the very core of
11-16, XVIII, 24 ). His perfect even-mindedness ( samatii) is self-realization-atmiinubhaua or siik$atkiira. These overcome
stressed by AHavakra through quoting the Bhagavadgitii's the vast human undercurrents of insecurity, frustration and
famous phrase, ''to him a clod of earth, a precious stone or anguish and keep alive a universal spiritual urge and appre-
a piece of gold is the same" (XVIII, 65, 88). In A~ta­ ciation of the condition of liberation in life or jivanmukti as
vakra's ethics the wise man is purged of the attributes of the the supremely bJessed state-the crown and destiny of man
rajas and tamas as in the Bhagavadgitii (XVIII, 88). Thus is and life and of cosmos itself. To the jivanmukta there are no
he disciplined for complete self-knowledge and more enduring worlds, no life and death, no space, time or eternity, no gross
self-abidance. H·s vision of himself in all creatures and of all nor subtle experience (XIX, 6, 7 ). All these melt away in
creatures in himself becomes so pervasive that he is altogether the all-pervading, effulgent unity of his vijfiana-svarupa.
freed from the sense of right and wrong, good and evil (XVIII,
91 ). For the same Self abides in aJl and under all condi- The Spiritual Dialectic of A~tiivakra
tions. Accordingly, free from ego-sense he cannot do A~tavakra and the seer of the Bhagavadgitii equally lean
any wrong (XVII f, 29 ). In fact even though his activity on both self-knowledge and direct, m)stical intuition (vij-
is inactivity, due to the absence of ego-sense and of desire and fiiina) for the system of morality in the cosmic setting and
taint of attachment and imuprity, it becomes conducive to use the procedure of the dialectic. In both the dialectic is
the happiness and welfare of mankind. As the liberated one reinforced by mvstical experience which yields the joy and
becomes 'anara', reaches beyond humanness to the inexpressi- certitude in respect of the supreme Se1f, !svara or Brahman.
ble or alakva (XVIII, 70) and the absolute or nirafijana One may, using the categories of the Taittiriya Upani$ad, say
(XX, I) his action, impregnated with absolute intelligence, that while the Bagavadgitii deals with the spiritual move-
becomes participation in the absolute blissful and good or ment in all the dimensions or stages of matter (anna), life
auspicious (Siva), even without his wish. "His nature be- (priitJa), mind (manas), pure intelligence ( vijfiiina) and bliss
comes eternal, immutable, undefinable, unlimited, impersonal ( iinanda ), A~tavakra deals only with the dimensions of pure
and beyond-natural". "He becomes absolute bliss and good intelligence ( 1Jijfiiina) and bliss (iinanda). In A~tavakra the
ness ( Sivam) and free from any human taint and limitations" Self is ever at the stage of suprarational vijiiana or iinanda
(XX, 1, 5, 12, 1 i). beyond the rea]m of matter, life and mind and of the diale-
There is moral grandeur behind A~tavakra's ideal of the ctic, whether empirical or logical. The Taittiriya Upatii$ad
true knowledge and emancipation of the Self, rooted in com- says, ''Truly the final essence of the Self is the rapture ; for
20 Introductory Essay 21
The Song of the Seif Supreme
whoever gets this rapture becomes blissful. For who could The Great Paradoxes of Aif fiivakra
live, who could breathe if this space ( akasa) was not bliss. Nowhere in any Indian scripture or contemplative text do
This, verily, it is that bestows bliss. For whoever in that we find such a string of paradoxes leading up to the relation-
invisible, bodiless, unutterable, supportless, finds fearless lessness of the absolute Self, which is undivided and unthink-
support, he really becomes fearless. But whoever finds even able, and from which speech and mind come back baffled
a slight difference between himself and this Atman, there is in their functions. Man taints and screens the pure Self not
fear for him". (II, 7). . merely through his desire and attcahment, but also through
The dialectical opposites of freedom and bondage, life and his goals, ends and duties of life, through his yoga contem-
plation and experinece and through his metaphysical defini-
duty, good and evil, dhyiina and self-realisation, the status of jiva
tions and conceptualizations. A~tavakra is profound in his
and lsvara, all belong to the lower dimensions of the mind that
movement away from analytical and discursive reasoning
can on1y be encompassed and absorbed by the pure~ indivisible,
( vimarfa) about the ultimate reality and his stress of supra-
rapturous self. Only transcendence of the absolute-self can rational intuition groundLd in the dialectical meditation of
rrnd asunder the familiar cobwebs of thought, meaning and opposite categories. ''The paradox is the highest", says a
word. All names <md appearances are false and ephemeral. modern European philosopher. A~tavakra in his final chapters
"That which has form is unreal, the formless alone is per- directs us to the highest through the process of rising aoove
manent and real" (I, 18 ). The formless and the nameless affirmation or denial, definition or negation. In Indian logic
Self, unborn and ever free, is the ultimate reality. How apoha ('apohana' of the Bhagavadgita XV, 15) is negative
similar is this tc• Lao Tze's assertion : ''The realitv of the reasoning. Uhapoha is the dialectical procedure of reasoning
formless, the unreality of that which has form-is known to through the formulation of contradictory principles for
all". "Verily this is your bondage that you practise samadhi" complete discussion of a philosophical issue according to the
(I, 15). For does not samadhi bring back the mind to rela- Indian logical tradition. Accordingly, all opposite or antino-
tivist forms and modes of experience ? Thus freedom is mic categories are mentioned by A~tavakra as surpassed by
natural and spontaneous-man habitually abiding in the real the Self which overreaches any postulation and conceptuli-
Self under all conditions and circumstances of life. The zation. The Self is beyond the opposition of subject {jfva
summit of moral and spiritual development is measured in and object (Brahman) that are usually posited. Postulating
India by the ease and naturalness of man's identification Brahman involves the postulation of jiva ; postulating libera-
with the perfect, the whole and the transcendent. He should tion or bliss involves the postulation of bondage or misery.
realize the real Self by his inherent trend and disposition Similarly conceiving non-duality invoives the conception of
( S'lJabhava ). "Blessed is he who is established in the Self duality·; conceiving non-existence involves the conception of
( s11asthab) by his very nature (XI, H). To A~tavakra svabhava existence. Delusion, action and the cycle of birth and death
(man's nature), svamahima (man's majesty) and svasthya (man's re-establish themselves with the unending chain of contradkting
self-abidance) are identical. But such identification is pairs of opposites rooted in the limiting, differentiating and
possible only through surmounting values and experiences mutually contending mo::lalities of nature or gul).aS in the
revealed in certain paradoxes. It is these paradoxical state- phenomenal sphere. The Bhagavadgita says, "All beings are
ments which can bring home the hard truth that all definitions born deluded, 0 Arjuna, overcome by the pairs of opp')sites
and denials are creations of thought involving mind, life and which arise from wish and aversion" (VII, 27 ). A~tavakra
body, and that the Self is beyond the range of form of insists that for self-knowledge, freedom from the dualities of
thought. philosophical nofons is as important as the liberation from
 23
22 The Song of the Self Supreme Introductory Essay

th~ em~irical oppostsions of happiness and misery, good and

·
and is accessible only to supra-rat1ona · t m• t'i on or anubhiii1a.
1m
evil, existence and non-existence, birth and death. As long This rises above the metaphysical dialectic of all pos~ible
as i:ian's mind contains differentiating and restrictive notions, affirmations or negations of form, appearance a~d thought,
~eelmgs and experiences, woven of the display and Ultimately the empirical oppositions of both existence and
mterplay of the gm;zas, he cannot apprehend the reality non-existence, unity and duality are also denied and surpa~sed
of the Self as the pure, non-dual absolute. It is only through (XX, 14 ). Such kind of dialectic one rarely encounters
the d:vastating force of the paradox that the logic of the outside the A~tavakragitii.
ensnaring web of the speculative mind can be successfully In the realm of philoS'.lphy one is the purveyor of erro.r
combatted. In the transcendent state the differentiations and as long as he accepts any distinctions and rejections. ~nu­
polar~ties that are familiar to thought and subjective human n Jmies or opposites, including relativis~ and ab~olutism,
experience are united and infinitely surpassed. Only the duality and non-duality, perpetrate violence against the
sha~tering logic of the paradox, coupled with mystical illumi- comprehensive and all-pervasive truth of the Self. By and
n~t10n, can finally overcome the basetting passion of large philosophy mutilates and attenuates the reve~led :eality
di~erentiation of metaphysics. All duality is misery, and self- and along with it the real Self. The overwhelmmg, icono-
abida.nce consists in the realization that the various pairs of clastic 'Sarvam Atma' or 'All is Self' of A~tavakra that
~pposue~, whether empirical or abstract, are illusory entang- irre, o~ably discards the cult, the gods, the dharma, the way
ling bemgs in the net of mayii (II, 16, XVIII, 87). The and the samiidhi of orthodox Brahmanism and rejects even
Self ~evoid of the fallacious appearance of duality for ever its four-fold goals of life, including liberation, is a call to
remains absolutely alone, unconditionf'd and unthinkable. the Self to rise beyond the Beyond. The jivanmukta (XVIII
That the Supreme is "above existence and non-existence 13) undertakes in life this colossal redemptive task of libera-
beginning and end" is mentioned by the Svetiisvatara Upani~ad tion ( mok~a) with full alertness and invincible 'courage to be'·
(IV, 8) and by the Bhagavadgitii (XIII, 12) and as "neither
gross nor fine, neither short nor long, without shadow or The Sovereign Unity of Self in Mystical Ontology
d~rkness, without mind, without radiance, without within or It is clear that spiritual experiences in the A$tiivakragitii,
without" by the Brhadarar.zJaka Upani~ad (III, 8, 8). rising to profound raptures of vision and insight ( iitmiinubhava-
The transcendence of the absolute Self ( ni~prapaiica), ullasa) terminate in a pure and sovereign unity of the self
beyond any empirical determinations (nirvimarsa), is elabo- which dissolves all dualities, contradictions between the knower,
rately expounded by A~tavakra through the method of knowledge and the knowing. The Self, the unborn and sub-
dialectic in XIX and XX. This culminates in the remarkable sistent simplicity, is its own object in a spiritual intuition
statem:nt, "What is the knower, the means of knowledge, which is its very essence, and projects itself by its own nature
the object of knowledge and knowledge itself what is some- into the mind and the objective or phenomenal world. The
thing existent or nothing existent, to me the ~tainless Self" ? Self is both one and many, the eternal unborn as well as the
(XX, 8). ever-changing universe-both the unknown tranquil abyss of
The true Self gives up action (XX, 9) particularization the ocean and its visible changeful, jostling, playful waves
(XX, 13) and natural attributes (XX, 5 ) in order to ascend (II, 25). Hardly does any contemplative classic in the world
from relativity (vya1Jaht1ra) to transcendence (Paramiirtha), invest the Self of man with such fathomless worth and majesty,
from change to immutability (kfl/astha), from attachment to rooted in its identity with the absolute and the supreme.
aloneness (kaiva!Ja) and from division to absolute unity A~tavakra is the beacon-light to mankind's quest and appre-
{nirvibhiiga ). The Self is the sovereign unity of existence ciation of Being on the cosm\c scale.
24 The Song of the Self Supreme lntroductor,y Essa.Y 25
In the world of the future, there can be only one religion nature of pure intelligence (cinmiitra rupa) can be revealed.
and that will be an ontological religjon. The A~tiivakragita We may recall Patafijali's dictum:"All is through intuitive
that profoundly and uniquely mingles the spirit of religion with illumination" (pratibhiid 1Jii sarvam). The abandonment of
ontology in a most courageous, sincere and appealing manner r<~asoning, thought or contemplation, therefore, is again
cannot be ignored. World religion will certainly be enriched stressed by A~tavakra as the only way of achieving self-abidance
by the view of A~tavakra on the Self or Being on which modern -the aloneness and absoluteness of the Self ( X, 5, XIII, 7,
Existentialist philosophy dwells so much, delinking, however, XV, 15, 20, XVIII, 16-17). The true mystic, with its con-
the self or Being from transcendence, and identifying Being sciousness fully vacated, then neither encounters samiidhi, nor
and non-Being at the biopsychological dimension. This has distraction nor oblivion, nor defilement of the luminous Self
seriously aggravated the Western man's loneliness, anguish and (XVII, 18, XVIII, 18). Supreme and ineffable bliss, beauty,
despair. To A~tavakra, the Self is however nothing but love and peace convince him of the primordial unity and
transcendence, beyond good and evil, existence and non- absoluteness of the Self with which no other spiritual value
existence, knowledge and knowing, unity and duality, form can compete.
and thought.
It is in the great paradoxes of A~tavakra that the principal Seif-Abidance and World?J Experience
Upani~ads are to some extent harmoniously reconciled and A~tavakra's ontological mysticism insists that man and
integrated as in the teaching of the Bhagavadgitii. ~tavakra universe must be utterly restored to the undivided, uncreated
achieves this task, as we have explained, mainly through his ab~olute Self, must in some sense be the Self. This alone can
central mystical doctrine of the uncreated, all-pervading, form- lead to the transcendence of all opposites or contradictions
less Self, the ultimate reality. Man's unborn and eternal that condition and limit creatures. The sage reduces not only
Self is Brahman or That about which the ancient Upani~ads religion and philosophy to ontology, but also yoga· and medi-
said 'tat tvam asi' or thou art Brahman (XV, 7). The sage tation to silence before the ineffable mystery of the Self. At
asserts. Thou art the unborn and the universal Self-the pure the same time the aloneness and absoluteness of the Self become
intelligence (cinmiitra) in which the universe exists. To reveal quite compatible with the human predicament in his ideal of
and illumine is thy very nature. Thou art nothing but this. jivanmukti, saturated as it is with the profound serenity, bliss
As rhe universe manifests itself, it is Thou alone who shinest and marvel of the Self. What the Kathopani~ad (II, 7) and
(II, 2 ). the Bhagavadgitii (II, 29) mention about the wonder ( ascar,ya)
But truly the universe is mere form, appearance and name, of the Atman becomes, accordingly, the dominant note of the
belonging to one's subjective experience. Likewise the mind A~tiivakragitii. (II, 11-14, 25, XVIII, 17, 93). The supreme
is form, appearance and name. The Self transcends all pairs marvel of man's self-abidance (sviistlrya) and self-majesty
of dialectical opposites (samkalpa-vikalpa ), products of the (svamahiman) has never been revealed in any other contemp-
mental process. It is beyond the range of form, name and lative cla~sic so richly, so profoundly and yet so poetically. At
thought. Lao Tze remarks "The Tao which can be named every step the glory and blessedness of the one liberated in
is not the true Tao''. To A~tavakra, the Self is similarly be- living who excels in complete fearlessness ( abha,Ya), ineffable
yond naming, definition or any other activity of the mind. It spiritual joy ( ananda), immutable peace (Santi) and perfect
is non-definable, non-differentiated and devoid of the attributes evenness (samata) do not nullify but transmute the human
of human nature (nissvabhava). It is through silencing alto- contingency and bondage.
gether contemplation, thought and reasoning i. e. through It is the mystical transcendence of the jivanmukta
mystical intuition or anuhhava that the Self which is of the which, indeed, makes the bondage of samsara a step towards
26 The Song of the Self Supreme Introductory Essay 27
the accrual of the supreme wisdom of the Self through indifference and detachment effortless and spontaneous and
intellectual understanding and meditation and through the rnmpletely annul the binding character of contingency,
emotional experience of profound delight in the Self ( atma- bondage and activity in the world.
rama) leading to spontaneous detachment and obliteration of There is, accordingly, no conflict between bandha and
the world (sarvavismarm;,a, XVI). These achieve the effortless 11wk,ra, samsiira and salvation, identity and duality. This is time
surpassing of the duality of attraction (pravrtti) and aversion and again stressed by A~tavakra. The whole being, life and
( nivrtti), pleasure and pain, good and evil, desire and renu~­ phenomenal world are so metamorphosed that it is freedom
ciation, from which all misery in this world springs. It is when "one does whatever comes to be done, whether good
accordingly not by replacting the society by the wilderness or evil'', and it is bondage when one undertakes yogic
(XVIII, 100) and life by asceticism of the loin-cloth (XIII exercise, prays and practises samiidhi (I, 15, XII, 1, 7, XV,
I ), but by transcendence of all dualities of life and the feel- '.lO ). In the enjoyment of the goods of life, in the under-
ing of evenness, equipoise and sameness ( sa":ata, V, 4, ' aking of the duties of the world or in the practice of samiidhi
XVIII, 65,82,88,98,100) under all human conditions and his mind remains fixed on the serene, beautiful, blissful,
circumstances that A~tavakra's supreme goal is attained-the wonderous Self beyond all opposites and relativities (XVI,2 ).
oneness of self-disposition and feeling ( svabhiiva ), seit:.abidance 'l11at is freedom ( sviitantrya ). Life and death, the world and
( sviisthya) and self-majesty (svamahiman ). worldly relations, samiidhi and annihilation of consciousness,
It is obvious that such a goal combines complete in- all merge in self-effulgence and self-grandeur (XIX, 7) .
difference (nirveda), detachment (nirlepa), dispassion ( vairagya)
The mysticism of the Self here achieves the miracle of
and nai$karmyasiddhi, stressed by the Bhagavadgita (which
blunting the edge of both attachment and detachment, free-
our author extols) with unswerving devotion to the absolute
<lom and bondage, life and death, absoluteness and relativity
Self or Parmatman (instead to the personal God--Krg1a of
and of transforming the finite and miserable status of man
the Bhagavadgitii) and a new feeling of wonderment at the
in to one of immortality, perennial joy and wonder in our
inexpressible glory and blessedness of the Self. Unalloyed
contingent world.
reverence (fraddhii) for the absolute Self or cidrupa is of the
More than the Upani$ads, the A$fiivakragitii achieves a
character of supreme knowledge. This is A$fiivakra' s unique
magnificent integration of the unity and all-pervasiveness of the
and profound synthesis ( samanvaya) following Badarayal}.a's
Self or metaphysical iitmiidvaita with the world of experience.
principle.
How, and to whom one may describe the state of the
The Miracle of Integral Mysticism Jivanmukta? A~tavakra asks (XVIII, 93 ). He is simply
To the jivanmukta who overcomes the dualism of all blessed, his life and mind perennially filled with nectar
pairs of opposites through his intuitive knowledge of the ( amrta ). What the Bhagavadgita achieves through a superb
absolute and transcendent Self encompassing the universe, reconciliation of Upani~adic metaphysical monism with ardent
and his deep emotional experience of completeness, marvel, theism, A~tavakra does through an all-sufficient, thorough-
bliss and beauty of the Self, the differences between creature going ontological mysticism that, even rejects'the most elevated
and God, unity and duality, liberation and bondage are no yoga-practice and samiidhi as involving ego-sense, intention
longer valid. Liberation-in-life to AHavakra is nothing and effort. The Bhagavadgitii's synthesis could not do away
more and nothing less than the life of integral, mystical with the toil and moil (abhyiisa) of dhyiina-yoga. To A~tava­
vision of, and abidance in, the absolute aloneness of the kra the latter is either harmful or irrelevant for the jivanmu-
Self and of perennial mystical feeling of wonder that make kta, easily and spontaneously steeped in the aloneness and
28 The Song of the Self Supreme

profound delight and natural marvel of the Self. This has

its perennial lesson for Indian thought; while for the modern
West, in contrast particularly with the Existentialist philoso-
phers, A~tavakra fruitfully assimilates metaphysics into religion
and the aesthetic-intuitional experience of mysticism into CHAPTER I
ontology. The A~tiivakragitii has a most important signifi- A$TAVAKRA'S VISION OF THE SELF AS
cance for the contemporary metaphysical and spiritual crisis THE ALL-PERVADING WITNESS
in both East and W r.st.
The preliminary chapter twice (I, 7,15) repeats the
pregnant phrase : "This, indeed, is your bondage"-the mind's
identification of itself with the body and its pleasures and
pains, with the duties and goals of life, with good and evil,
even with the practices of yoga and samtidhi. The pure,
effulgent Self is the unattached, serene, omniscient seer and
witness of all-both the happenings of the external world
and the phenomena of the mind. It is the one supreme
and eternal God, Brahman or the ultimate reality (I, 12, 16,20 ).
The visible, impermanent world exists in the formless, immu-
table Self.
The unlimited existence, intelligence and bliss of the
Self as well as its indivisibilty should be realized through
meditation (I, 13). The -illusion that, 'I am the reflected
self~ finite and empirical' should be given up (I,13).
Through this illusion, the non-dual, free, all-pervading
Self, which bears and transcends the body, mind and the world,
appears as if of the changeful world and becomes completely
bound to and absorbed by the latter. Thus man suffers
endless misery in the world, the figment of his own
imagination.
The true knowledge of the Self should root itself in the
combination of reason with vision based on supra-rational
intuition or annbhava (I, 16).

\5Ff~ ~CfR"

~ ~n;ri:rcrttt=r)fa 'f;q ~f~~fCflSllfo •

•'{rui :a: 'f;q ~Tcaqa~'°J~ qq ~~) ••~ ••
Janaka uvaca
K atham j fiiinamavapnoti katham muktirbhavivati 1
vairagyam ca katham priiptametad bruhi mama Prabho 11
30 The Song of the Self Supreme Vision of the Self as Witness 31

I. Janaka said : (XVIII, 29). The moral sense belongs to the realmofrelati-
0, Lord, teach me how man attains wisdom, how vity which the wise one has to transcend (XVIII, 57 ).
salvation comes and renunciation is achieved.
'=f 'lfqq) '=f \St'~ '=fTfttA ~1;{ qr ";{qy;:i: l
3T1ScTCf~ ~Cff:q ~ «Tf~~'fT~'fT;:i fTJf,~ fed~ ~il' l l ~ l l
~fmf'f~fa ~~ra fct'flll;:i: fCf'rc(,lf\if Na Prthvi na jalarh nagnirna vayurdyaurna va bhavan I
~\if~a11ffmi q)lftsrclq ;{\St' ''~''
C'\ ..
E$arh sak$i(zamatmanam cidruPam viddhi muktaye 11

A~tavakra uvaca 3. You are neither earth nor water nor fire nor
Muktimicchasi cettata vi$ayan vi$avattyaja 1 wind nor sky. For the sake of freedom know the Self as the
K$amarjavadayato$asatyam piy U$avadbhaj a ll embodiment of pure consciousness and the witness of all
these.
2. A~tavakra said This is reminiscent of the Kaivalya Upani$ad. ''I do not
0 child, if you desire salvation, avoid the objects of have earth, water, fire, air, ether. Knowing the nature of
the senses as poison and seek forgiveness, straightforwardness, the supreme Self, dwelling within the heart, stainless with-
compassion, contentment, truthfulness, and nectar. out a second; the witness of all, devoid of the duality of
existence and non-existence, he achieves the pure nature of
Moral discipline is an essential pre-requisite for the
the supreme Self" ( 23).
spiritual quest. The list of virtues mentioned here closely
follows the Bhagavadgita where forgiveness (X, 4,34, XVI,
lffq ~~ 'lq~~ fi{fo fcr~Ti:ll' fofJf« '
3), straightforwardness (XIII, 7, XVI, 1, XVII, 14, XVIII,
42), compassion (XVI, 2) and contentment (III, 17, 5, at~~cr ~ltfl ~n;:a) q.:~) ;ifcr&rfa ''"''
XII, 14, 19) are specially stressed. This is however the only
Yadi deham Prthakkrtya citi visramya ti$fhasi 1
verse where A~tavakra dwells on moral excellences.
Adhunaiva sukhi santo handhamukto bhavivasi 11
A~tavakra's general position is that the wise one,
firmly established in the Self, is beyond the conflicts of good 4. If you differentiate yourself from the body and abide
and evil. Pure in heart and purged of all desires and goals in rest in pure intelligence, then (in this existence) you will
of life as well as of the modalities of nature (gw:zas ), whence become happy, serene and free from bondage.
emerges the irrepressible duality of opposites in life, he sees The state of deliverance while living (jivanmukti) is
himself everywhere and under all conditions. Any desire to indicated here. See also XVII, 7-20, XVIII, 13-26.
harm or any compassion does not arise in his heart at all
(XVII, 11-15 ). , To him a clod of earth, a stone and a piece '=f tci' fcrsnfqafif cr~l ifTgrq) ifT~tr)~~: a
of gold are the same. The knots of his heart are rent
im~)Ot ft:t~TCflT'{) fcr~~n~) ~l ;fCf ''~''
asunder and he is freed from the sway of the gurzas (XVI I I,
88 ). Guileless and straightforward, there is no wantonness Na tvam vipradiko varrzo naframi nak~agocarafl 1
or inhibition in him (XVIII, 92 ). Abiding in the aloneness Asarigo' si nirakaro visvasak# sukhi hhava 11
and absoluteness of the self, he is beyond humanness (anara
XVII, 16 ). In fact he cannot do any wrong since he is 5. You are neither a varria, such as the BrahmaJ).a, nor
entirely free from ego-sense, both physically and mentally do you belong to an a.frama, nor are you perceived by the
 Vi.1ion of the Self as Witness 33
32 The Song of the Self Supreme
senses. You are non-dual, formless and witness of the q'fit iflfa ~~~ JffiSrt~'tsfa aaiqT '
universe (Thus contemplating, be happy. attfqq ~ a- ifict) i!R ~a1a-~it '1\91'
Non-dual. The term 'asatiga' is used in the Gita (XV,3).
Witness of the universe. That the Self, God or Brahman Eko dra$fiisi sarvasya muktapriiyo'si sarvada l
is the all-encompassing witness or disinterested on-looker of ayameva hi te bandho dra$ tiiraril pa5yasitaram 11
the phenomenal world, is mentioned in the Svetiifvatara
Upani$ad (VI, 11), the Maitri Upam·$ad (VI,60) and the 7. You are the one seer ofall and surely ever free.
Kawalya Upani$ad ( 18). The Supreme Self is the witness of This is indeed your bondage that you apprehend the (non-
all in the Kaivalya Upani$ad, 23. Visva-siik$i and samasta-siik$i cl11al, eternal) seer differently.
are elegant cognate terms for pure unconditioned intelligence Seer. The supreme self is mentioned as the seer in the
sat, the non-dual cit and iinandd, God or Brahman in which llrhadiirar.zyaka Upani$ad {III, 7,23), the Prasna Upani$ad (IV,
the phenomenal world rises and vanishes as a false appearance. Cl) and the Bhagavadgitii (XIII, 22, XIV, 19 ). The Self
As many as five times the terms siik$f and dra$fii are used in i~; the one, detached eternal and omniscient subject or

this chapter for signifying the eternal and universal witness knower of the phenomenal world which is the object. None
or seer and universal consciousness itself (I, 3, 5, 7, 12 ). knows the Self which is always pure consciousness (cit)
Siik$i puru$a occurs also in XIV, 3 where it is juxtaposed (Kawalya Upani$ad 2 I). In the Pra!na Upani$ad, the Self is
with God and Paramiitman and in XV, 4 where the Self is 111cntioned as transcending all duality, even the distinction of
differentiated from the body and the owner of the body agent 1111bject and object. This is the metaphysical principle of unity
or enjoyer. The Bhagavadgitii uses the term witness for God or advaita which is basic in Indian philosophical speculation.
only once (IX, 18 ). The Sarvasiira Upani$ad best explains the Man must realize that he is the only seer ( dra!ta) or subject,
concept of sarva-siik$i or vi!va-siik$i thus: ''He is called the 1he entire perceptible universe ( drsya) being the object. The

witness of all for he is himself the witness of the rise and Yoga-Viisi$fha-Riimiiyar.za, which is a veritable encyclopaedia of
disappearance of the knower, the knowing and the knowledge. 1hc philosophy of Advaita (dated about 700-800 A.D.),
He is the witness because he is free himself from rise and stresses that all bondage is due to the existence of the universe
disappearance and shines by himself" {I). ( dr5ya) due to the imagination of mind like dream-land or
fairy-land. Sankara observes, "Man deluded by maya looks
~ie1q1 ~ i:~ q1;:m1f;:r ;:r a fef~T I 1111 the universe, while awake or asleep, as composed of
manifold entities, joined in relation to each other as cause
;:r 'fiffifa ;:r +lT~Tf« ~ qCfTf« ~cie(T u~u and effect, owner and owned, teacher and pupil, father and
Dharmiidharmau sukham dubkham miinasiini na te vihho 1 son. My obeisance to Dak~inamiirti in the form of my
Na kartiisi na hhoktiisi mukta eziiisi sarvadii 11 !cacher who·incarnates this truth" (VIII).

6. Oh all-pervasive one, virtue and sin, happiness and !A~ 'fi~eq~qr;:rq~Tf~frnl: 11

sorrow are attributes of the mind, not of yourself. You
~ 'fi\lfa- f~tm~(f q~T ~~T ~Cf Ui;U
are neither the doer, nor the enjoyer. Surely you are ever
free. , Aham kartetyahammanamahiikNr;.iihidarMita}J 1
Man's identification of himself with the mind (manas) Naharil karteti vi!viisiimrtaril pitva sukhi bhal1a 11
is the basic spring of the relativities of pleasure and pain,
right and wrong that enmesh him in the world. 8. 'That I am the doer'_. this egoism bites one like a
34 The Song of the Self Supreme Vision of the Self as Witness 35
big black snake. 'That I am non-doer', drink this faith like
embodiment" (VIII 6) . The Dhammapada also observes,
nectar and be happy. "All that we are is the result of what we have thought".

~) mx~;a)~f+ifff fit~'tttfeff~T ' '"'ff' ~t~l f~: ~~~cm ~fmfSfi'lf: •

sr;cm;tftmi1tt~ Cfto=m-cti': -§~T '+lCf ••u• at~) f;:r:~'l~: m;o) "°'"'~~RCflf~cr 11,~ 1t
Eko vifuddhabuddho' hamiti niscayavahnina 1 Atma sak,>i vibhul.z p ilrt;za eko muktafcidakriyal.z I
Prajvalyajiianagahanarh vitafokab sukhi bhava 11 Asango nisprhal.z fiinto bhramiit samsaravaniva II
9. Burn the forest of ignorance with th~ fire ~f certi-
12. The Self is witness, all-pervasive, perfect, non-dual,
tude that 'I am the non-dual and pure consciousness ; aban-
free, intelligent, action-less, desire-less, unattached and serene.
doning sorrow, be blissful. It appears through illusion as if absorbed in the world.
This verse echoes IX, 18 of the Bhagavadgit<i where
tf'I f~((~i ;nfa ififi;'«f ~qqq I the terms prabhu and siik~i are also used.
atAiC(Q(+4M;~: ~ Gf)q~ §~ ~ U~oH
The significant term sak# or witness occurs in the
ratra visvamidam bhati kalpitarh rajjusarpavat 1 St;vetiifvatara Upani,>ad (V 1, 11 ), the M aihi Upani,)ad (VI, 16),
Anandaparamanandab sa bodhastvarh sukh.trh cara 11 the Kaivalya Upani,)ad (18 and 23) and the Bhagavadgitti
(IX, 18 ). Vibhu or all-pervading is found in the Kathopani,)ad
10. In that pure, supremely blissful consciousness the (II, 22), the Svetafvatara Upani;ad (III, 21, IV, 4), the
universe appears as illusory, like the snake apprehended as Prasna Upani,)ad (III, 12) and the Bhagavadgita (V, 15 and
the rope. Live in that consciousnes-;. X, 12 ). It denotes the immanence of the Self as stressed
Supremely blissful i.e.' beyond the ha~pi~ess of the 1n III, 5, VI, 4 and XV, 6.
d
mrm~ewoc. ld T he reference is to the Upanz~adzc concept
SK
of the supreme bliss whence everything is derived.. The ~ 'fZ~ G1'1etiriaq rffl"r;:i qf~~Cftf 1
is at once pure existence (sat), intelligence ( czt) and bhss
(ananda) according to Advaita Vedanta.
at~m)~ "°" ~~ ;nci qt~qRRq: '' ~~''
K il/astham bodhamadvaitamtitmtinam paribhavaya l
~wtf~T ~) f~ q) qtf~qfq I abhaso' ham bhramam muktva bhtivam htihyamathantaram 11
f~ct~ ~'qr.( tfT +ifff: m ttfo~~ 11, t 11
13. Having abandoned the illusion of the reflected self
'
Muktabkimani mukto hi baddho baddhab~imanyapi 1 and its internal and external fluctuations, meditate on the
Kirhvadantiha satyeyarh ya matib sa gatzrhbavet 11 Self as immutable, non-dual, pure consciousness.
The Upani,)ads and the Bhagavadgita emphasize the
11 . 0 newho fix.es mind to freedom is free. ash one is need of constant meditation on the Supreme Self unaffected by
b ound who fixes his mind to bondage. .There is t e true the changes of the phenomenal world.
Popular saying like intention, like becommg. This is the only verse in the entire text in which the
Popular 'Saving. The Bhngavadgz-t-a says, "Whatever
seer commands meditation on the Self. Otherwise his consis-
appearanc e a Pe.rson thinks of at death when he leaves· the
I tently logical position is that samtidhi or concentration, be-
body that he reaches, whose desires conform to that part1cu ar
longing as it does to the world of experience with its unquen-
 Vision of the Self as Witness 37
36 The Song of the Self Supreme
Self" (VII, 4). With this wisdom which is always there,
chable duality of opposites, is a cause of bondage of the Self
the distinctions between bondage and salvation, end and
(I, 7, 15) . The Self, according to him, should perennially
111cans, knowledge and ignorance fade away, and the Jivanmu-
abide in its own luminousness and bliss (sviisthya). Sankara
kta overcomes sarhsiira where his action no more binds and the
in his Aparok$iinubhuti remarks : "The wise one should con-
cluality of opposites no more clouds his pure intelligence-the
stantly meditate with care (i.e. without any distraction) on
witness of the phenomenal world and its continual becoming.
the entire visible (phenomenal) and the transcendent world as
The suddhajfiana of AHavakra corresponds to the jniina-vijfiiina-
embodying his own pure self-effulgent intelligence" (141).
sahitam of the Gitii (VI,8) involving intuitive illumination
Pure intelligence is the eternal witness or seer ( I,3, 7)
which occurs as soon as ignorance is dispelled.
of both the delusion ( bhrama) of the phenomenal world and
of the finite or reflected self (iibhasa) and the fusion of the
latter (i.e. the annihilation of the mind) into non-dual
f;:r:~) f;:rftt;1:1)sfa ~ rcfsrctit~t f~~~: '
intelligence (cidatman). The phenomenal world becomes, a
ST~ f& ir.:~: ainf~ifefa~a ''~v.••
then, the projection of the one, transcendent Self and the
real and the unreal world coincide. ''When the universe Ni~sango ni$kriyo' si tvarh svaprakiifo niranjanab 1
Ayameva hi te bandhab samiidhimanuti$fhasi 11
appears, it is I that verily shine" ( II,8).
Immutable : The same word k il tastha is used in the 15. You are non-dual, non-active and Self-effulgent.
Bhagavadgitii. (VI, 8, XII, 3, XV, 16). It means unchang- That you practise meditation, this, indeed, is your bondage.
ing, adamantine as the mountain-top ( kiita) or hidden in The Supreme Silence of wisdom transcends any effort of
the mystery of maya as its resting place (kiita =mystery). thought or conceptualization. For one who has not obtained
The same word is used in XX, 12. This embodies the ak$ara self-Knowledge, meditation, however, is essential ( vide I, 13
aspect of Brahman or the Absolute in the Upani$ads. above). That meditation belongs to the realm of relativity
is stressed again in XII, 3.
qtf;rin;:fqT~ f:q( Gt;a)sfa ?~ l
itt~)s~ !ft'timWr af~ti!i'~ll ~) Wcf '' ~"' l ~ ~fiR fq~ tcnll sr)ti ~: '
Dehabhimiinapiisena cirarh baddho'si putraka 1
~~;g:~~q~e( "' qq: ~~if•"ffill ,, ~~"
Bodho' ham j iiiinakharf,gena tanni$krtya sukhi bhava 11 Tllayii vyiiptamidarh visvarh ti1ayi protarh yathiirthataf:z 1
suddhabuddhasvaruapastvarh mii gamaf:t k$udracittatiim 11
14. 0 child, you are ever bound by the fetters of the
ego-sense. 'l am pure consciousness', with the axe of wisdom, 16. You encompass the universe as the universe enters
rend asunder the fetters and become happy. into you. You are in reality the embodiment of pure conscious-
The Axe of Wisdom : Sarilsara is the eternal process in ness. Do not give way to the pettiness or" the (finite) mind.
changing states which is kept on going by the chain of vasanii- This is the essence of Patafijali's yoga.
karma-trivarga, desire-action-goals of life. To escape from the The first line of the verse echoes the Bhagavadgitii's
vicious cycle of bondage through successive births man must well-known formulation: "All that exists is strung on Me
g..et rid of his ego-sense and attachment and realise his imm- (protam) as rows of gems on a string" (VII, 7). The term
utable, all-pervading Self that projects itself in the universe 'otam' is also used in the Mu'f}rf,aka Upani$ad : "He in whom
(I, 13). Such wisdom is the direct apprehension that "the the sky, the earth and the atmosphere are woven as also
Self abides in all existences and all existences abide in the the mind, know him alone the one Self (II, 2, 5 ). The
38 Vision of the Self as Witness 39
The Song of the Self Supreme

Brhadiira1:zyaka Upani~ad also speaks of the Self as "that thread q~ ~~ aq)q i{f'~~l{q1 "I! '
~y which this world and the other world and all things are f~ti f;:r~"t qr ~~air~ aq1 ll~oll
tied together" (II, 7. I,).
Ekarh sarvagatarh vyoma bahirantaryathii ghate 1
ft:Rtt~ f;:rfCJ~Rt Jilli~: ~)a~~: 1 Nityarh nirantararh brahma sarvabhutagat:ze tathii 11
atrr~f;a~~~at) ~ f:q;iit?ll'Cfm;:r: 11 ~ \911
20. As the same all-pervading sky enters into the jar,
Nirapek~o nirvikiiro nirbharab Sitaliisayab I <~ven so does the immutable and all-encompassing Brahman
Agiidhabuddhirak~ubdho bhava cinmiitraviisanab 11 rnter into all beings and things (existences).
Here the Supreme Self is identified with Brahman as
17. Become unconditioned, changeless, dense, serene,
it is identified with !svara in the preceding verse.
profound in intellect, unperturbed, and absolutely fixed on
'All-Pervading', sarva-gatam, is a familiar attribute of the
pure consciousness.
Self, Brahman and Kn:r;i.a in the later Upani~ads and the Gitii.
Dense-i. e. compact embodiment of pure intelligence
The term occurs in the Svetiisvatara Upani$ad (III, 11 and
and bliss.
III, 2 l) and in the Bhgavadgita (II, 24, III, 15, XIII, 32 ).
The use of the terms Paramefvara in I, 18 and
ffN'T'~if'!tf fCffi.' ftm~T~ g f~~ir I
of Brahman in this verse is most significant as identifying
~a~)q~~ ;:r ~CfffnlCf: ll'i:;'' Atman with God or Brahman pervading all beings and things.
Siikiiramanrtarh viddhi niriikiirarh tu niscalam 1 The Upani~ads reiterate that Atman is Brahman, all-per-
vasive and all-penetrative. The Svetiisvatara Upani$ad says,
Etattattvopadesena na punarbhavasambhavab 11
'sarviitmanam sarvagatam' (Ill, 21) and the Miitp/,ukya also
18. All which have form are false. The formless (Self) says, 'nityarh vibhurh sarvagatam' (I, 1, 6). Both the transcen-
is the changeless. Knowing this truth there is cessation of dence and immanence of the Self, as of Brahman, are posited
births (freedom). in the final verse.

lf~T~if~"tf~q "tts~a: qf~~g a: '

a~Cftft~)~s;a: 'ff~a: ~it~~: 11tt11
rathawiidarsamadhyasthe rilpe'ntab paritastu sab I
Tathaivasmin sarire'ntab paritab paramefvarab 11

19. Just as a reflection covers both the inside and out-

side of the mirror, so the Supreme Lord (the Supreme Self)
encompasses both the interior or exterior of the body.
Supreme Lord: : The Gita calls the Supreme Self the
Lord (Parme.foara or Mahesvara) in XIII, 22, 27, 31 and XV,
17. In XV, 8, A~tavakra uses the word 'Bhagaviin' linked
with the Self as knowledge in its essence. This elegant meta-
phor indicates the all-encompassing nature of Atman con-
ceived as lsvara.
 Marvel of the Self 41

J anaka said:
l. 0, I am devoid of any signs, serene and pure con-
CHAPTER II sciousness and beyond nature. So far I have spent my days
bewildered by delusion.
JANAK.A ON THE MARVEL OF.THE INFINITE SELF The disciple benefits immediately from the words of
BEYOND NATURE wisdom of the master and has immediate luminous experience
of the Self.
The disciple's illumination immediately follows the
Nature: The Siimkhya philosophy of the dualism of Puru$a
supreme teaching in respect of the Self. The illusion of the
and Prakrti is not acceptable to A~tavakra who holds that it
distinction between knowledge, the knower and the knowable
is not prakrti but the supreme non-dual Self which is the primal
vanishes (II, 15 ). The fusion of this triad within the Self is
cause of the universe. The Self as pure consciousness, cit or
the sine qua non of revelation of the infinite Self or Brahman
that transcends Nature and all subjectivism. The Self is then bodha is beyond nature (see also xv, 8 ). The universe is pro-
cognised as pure and transcendent consciousness ( cinmiitra ), duced from mere illusion, manifested through manifold names
forms and functions (XVIII, 69). The all-encompassing'
from which emanate the universe, body and mind as waves
from the ocean and as cloths from the thread (II, 4, 5, 22 ). indivisible Self, according to our sage, is all that exists:
The Self is the first cause. It is infinite, indivisible and The relation of the modalities of nature or gut}as to prakrti
which is expounded in the Gita is not developed by him at
supreme (Param<itman, II, 3). It is uncreated, neither coming
from, nor going anywhere, and bears the universe for all all. The pure Self transcends prakrti and the phenomenal body,
eternity (II, 11). mind and guQ.aS that are all changeful and inconsequential
Man's ignorance and attachment foster the sense of in their nature.
duality, the source of all misery and bondage (II, 16, l 8, So Jar i. e. up to the moment of obtaining wisdom from
20). The Self is neither the body, nor the jiva nor the cit the master.
(II, IO, 22) . I ts nature is pure, all-encompassing luminous-
ness (cit or hodham<itra ). The Self is all that exists. When the qqy Sf!fi'T~trl~Cfi') ~q;f ~ ~ I
universe manifests itself, verily it is the Self which shines (II, ara) qq \lfm~cii:r~ ~ ~ fffi3=if~ 11~ 11
8 ). In the infinite ocean, the formless and tranquil Self, the
wind of the finite mind generates the playful waves of manifold T atha prakiifoy<imyeko dehamenam tathii jagat l
forms-the phenomena of the universe and empirical selves Ato mama jagatsarvamathav<i na ca kificana 11
(jivas). These all return to the ocean of the Self and vanish
as illusion is overcome (II, 4, 23-25). The Self is simply mar- 2. Just as I am non-dual and make manifest the world
vellous (II, 11- 14, 25 ). as well as the body, so this entire world is mine or indeed
nothing is mine.
~'iCfi '3Gfr=t:r That the world is but the reflection of the Self is explai-
~) R~~;:r: ~) itN)~ ~: ~ : I ned through a brilliant imagery by Sankara. "The universe
is like the image of a city reflected in the looking-glass. It
~ttl~~ 'fit~ q)~~Cl' fcrdl:attt: I I~ 11
emerges from the Self due to illusion. It resembles the exter-
J anaka uvaca nal objects that one sees in a dream through the power of
Aho nirafijanab §<into bodho'ham prakrteb parab maya. On the dawn of understanding one realizes that all
Etavantamaham k<ilaril mohenaiva vi¢ambitab ll that was seen is nothing but one's own indivisible Self.
 42 The Song of the Self Supreme Marvel of the Self 43-

Salutation to Sri Dak$i~iimiirti in the form of my guru" thread, even so does the universe become to discriminative
{Hymn to Sri Dak$itJiimurti, I). understanding nothing but the consciousness of Self.
In Indian Vedantic thought the universe is considered That the Self is the prime cause of the world-process is
as the reflection seen in a mirror. It becomes manifest only here formulated together with its all-pervading nature. Sankara
because of pure consciousness (cit). says, "The Self as the cause virtually contains all the states
belonging to its effects. It is indeed called by many different
~~~Rif~) fct~ qf~~~tr ifll'TSS!!;:rT t names, but it is one only. The Self is the operative cause

~af~ cti'l~~ct ~"'~"' fc«;{)'flfff '' ~'' because there is no other ruling principle, and the material
cause because there is no other substance from which the
Sasariramaho vi.foam parityajya mayiidhunii 1 world could originate" (Max Muller (Ed.), The Sacred Books
K uta!cit kausaliideva paramiitmii vilokyate ll of the East; XXXIV, p. 286).

3. Now I have abandoned the world along with my ~itlff~~rfl¥1'tffT

~ c:.
ffif Gtrlccfet ~efiU I
body due to the wisdom of some teacher. I see only the ~ f~ci ifflf ~ta iftrl clfTt(lf f;rv~'! t I~ I I
Supreme Self.
Wisdom : That is to say, the suprarational knowledge or Yathaivek$urase ktrptii tena vyiiptaiva sarkara 1
skill derived from the scriptures or the Guru. In the Gita) Tathii vi.foam mayi klrptarh mayii vyiiptarh nirantaram 11
yoga is considered as skill ( kaufolam) in the way of Action
(II, 50 ). 6. Just as sugar produced in the juice of sugarcane
pervades it, even so I encompass the universe produced in
Abandoned: This is known in the Vedanta as the cessation me, inside and outside.
of adhytisa or imposition, and adhyiitma-knowledge. The three verses give an exposition of the all-pervasi-
veness of Atman divided into the three categories of indivi-
qq1 ;r ffTlfffi f+ft=;:rt~~T: ~~,~en: a sible existence, consciousness and bliss respectively. 'I am',
au~;:ft ;r ffqT f+f;:if fcr.rcf'IT~fctf;:ril'ffit 11~1 ' and hence the world exists, shines with the illumination of
my universal consciousness and is wholly enjoyable due to
Yathii na toyato hhinniistara17ga& phenahudbudab l
my blissful nature. The three-fold characterization of the Self
Atmano na tathii bhinnarh visvamtitmavinirgatam ll and the world is different from the Cartesian affirmation,
4. Just as the waves and the bubbles of foam are not 'I am, hence the world exists'.
different from the water, even so the universe streaming out
of the Self is not different from it. am'ITSS$T;:rt~~fff 3ll~T'llt=;r +fl~ff t
The all-pervasiveness of the Self is here brought out. ~~Tiflef~~ffo ffQl'~mff if ~ ' \S'I
fft=gift~) +rit~ qc) lfifa=iJIT~ff: 1 Atmiij fiiiniijjagadhhati iitmaj fiiintinna bhiisate 1
Rajjvajnaniidahirhhiiti tajjiliinad bhiisate na hi 11
ifl~fft=ifl~qi{<f ffif~ei fer=iJITf~ffl{ It~ II
7. The univer5e becomes manifest due to ignorance.
Tantumatro hhavedeva pa to yadoadviciiritab l
With self-knowledge, it does not. Due to ignorance the snake
Atmatanmatramevedarh tadvadvisvarh victiritam 11
(instead of the rope) becomes manifest; while with knowledge
5. Just as the cloth when analysed becomes nothing but it disappears.
44 The Song of the Self Supreme Marvel of the Self 45

The contrast between the reality of the rope and the Sankara observes : "The Self is not to be known as
unreality of the snake is familiar in Vedantic thought. manifold qualified by the universe of effects; you are rather
to dissolve by true knowledge the universe of effects which is
sreti'Tm q f~ ~f{ ifTfaf~'f(t)s,i:tr~ aa: ' the mere product of nescience and to know that one Self,
lRT sr'flmff° fcmi aqTSS~ ~T~ t{Cf f~ Ui:;ll which is the general abode, as uniform" (Max Muller (Ed.),
The Sacred Books of the East, XXXIV, p. 155 ).
PrakiUo me nijarh rupam niitirikto'smyaham tatal:t 1
radii prakiisate viJvarh tadiihambhiisa eva hi ll st~) ~ i{i(J q~. fer~T~) tt~
ifTf'° q l
"';~nfq,~tf;c:f ~tlfffmsfq fatSOO: '' ~ ~ '•
8. To illumine is my own nature. I am not (manifest)
otherwise. When this universe becomes manifest, verily it is Aho aham namo mahyarh viniifo ya.rya niisti me 1
I alone who shine. Brahmadistambaparyantarh jagannase'pi ti$fhatafz ll
The Upani~adic dictum is that Atman alone is true and
is all that exists, shines and rejoices (sat, cit, iinanda). The 11. O marvellous am I. I adore myself as I exist even
universe is nothing but the projection of the effulgent Self. after the universe comprising everything from the Creator
The jivanmukta Gita says, "Just as the sun illumines the whole to the grass meets its end. I have no destruction.
universe so also does Brahman who dwells in all beings as their The adoration of one's own Self in Similar vein,
selves. He who realizes this is called liberated in life" (IV). occurs in the Variiha Upani$ad : "Adoration for you and for me
who is infinite; for me and for you who is pure intellige-
at~) fereti'f~tffi fer~ifliqflf ~T~ff l nce" (II, 33). It is found in the Jivanmukta Gitii: "I salute
~tli ~cta'l 'fi~T '{~T ertf'{ w-f~ tt~ ttttt the pure intelligence who is ever free and dwells in all beings.
He is no other than my particular Self. I salute myself
Aho vikalpitarh viJvamaj fianiinmayi bhasate 1 over and over again" (I). The Yoga Vasi~tha Ramaya1Ja
Rupyarh fuktau pha1Ji rajjau vari suryyakare yatha ll repeats the verse of the Varaha Upani$ad.

9. Even with the false appearance of the universe in ~) ~ il'ft "~~)~ ~~fq •
imagination, it exists in me even as the silver does in the ctqf:q~if q;:ffi ifl'lioT ?;tfTttt fq~qqf~a: '' ~ ~''
sea-shell, the snake in the rope and the water in the solar
rays. Aho aharh namo mahyameko' ham dehavanapi l
kvacinna ganta niigantii vyiipya visvamavasthita!;z ll
~ fqRtfa r~q: ~ \W(qq.sttfa ,
12. Oh, marvellous am I. I adore myself who though
,rq ~ll) ~~ qff~: Cfi'~itl 'fl~ ~T l l ~ o l l with a body am one. I have neither coming nor going any-
where (outside myself) and encompass the universe. The
Matto vinirgatarh visvam mayyeva loyamevati 1
Avadh uta Gitii observes, "One which goes or returns cannot
Mrdi kumbho jale vicil:t kanake katakamyatha ll
be taintless" (IV, 11).
10. From me the universe has streamed forth and in me
it will disappear, just as the water-pot dissolves into the earth, ~) ~ ifqf q~· er~) ;:rm:f~ 'ftaq: '
the wave into the water and the ornament into the gold. at~'~ ~~'~ q~ fq~ f:q'( ~ff'{ '' ~ ~ ''
 Marvel of the Self 47
46 The Song of the Self Supreme
Aho aham namo mahyarh dak~o niistiha matsamab I ( 18). In Sankara's Atmabodha or Self-knowledge we have a
Asam~Prf.Ja sarirey,a yena viSvam ciram dhrtam ll
verse: "In the supreme Self due to its nature of exceeding,
non-dual bliss, the distinction of the knower, knowledge and
. 13. Oh, marvellous am I. Adoration to myself. There the object of knowledge vanishes. It alone shines" (41).
is none more competent than myself. Unattached to the A~tavakra refers in this verse to what is called nirvikalpa as
body, I hold the universe eternally. contrasted with savikalpa samadhi. In the former the empiri-
cal consciousness abides completely absorbed in the absolute
or transcendent Self. In the latter, which comprises a lower
at~) ~ 'lit) it~. lRlf it
iiTf,a fcp::q;r t
stage, the distinction between the triple aspects of consci-
~T ~ it ~" lfalT-,q;r~'lf~'{it tI''tt t ousness lingers jeopardising boundless bliss and serenity.

Aho aham namo mahyarh yasya me niisti ki ficana 1 In Dattatreya's Avadhutagitii we read: "There is no
Athava yasyame sarvarh yadvanmanasagocaram 11 meditative in your consciousness, nor your absorption in
samiidhi: there is no meditation in your consciousness nor any
14, Oh, marvellous am I. Adoration to myself. I have space outside it; there is no object of meditation in your
nothing in posssession, or the entire world accessible to speech consciousness and nothing exists in time and space. I am the
and mind belongs to me. ambrosial joy of wisdom, the evenness of feeling and like
Nothing-because due to non-dual knowledge every unto the boundless sky" (III, 41).
thing merges in the Self.
j:~'j_~~) i:~ 'll;tt~'qtf~ ~ I
~T;i ~'li aqT maT f~fflf ;rrfi:a- CIT '~ t e~et"!'il'T ~~ir~)~ f~)s~: t1,~1t
OT'lT~Tfff lf~~ ~)~f,q f~ (~\lf't: 1t'~t t Dvaitamfllamaho duftkharh niinyattasyiisti bhe~ajam I
Drf)ametanmr:ra sarvam eko'harh cidraso'malab 11
Jfianm j fieyarh tathii j fiiitii tritayam niisti vii stavam 1
Aj naniidbhati yatredarh so'hamasmi nirafijanaft ll 16. Unhappiness has its roots in duality. I am undefi-
led, non-dual and pure intelligence. All this visible universe
15. T~e triple categories of the knower, the knowledge, is illusory. There is no other rernedy (of unhappiness) than
and the ?bJect of ~owledge do not exist in reality. It is in this ( know ledge) .
myself without attributes where the triad becomes manifest
due to ignorance. q)efqT?l'T~itm~Tfef: q)~a) itlfT I
The merger of the triple categories in meditation tripu-
q~ fq~~ar f;r~ti fc:tfef~~q. ~qf~ifq 't '\911
tikararia is the indispensable prelude to the highest samadhi.
In the Gita God is knowledge, the object of knowledge and
the goal of knowledge (XIII, 17). Bodhamatro' hamaj nanadupadhib kalpito maya I
Evarh vimrsato nityarh nirvikalpe sthitirmama 11
.The Ka~valya Upani~ad uses the triple basic aspects of
consciousness ma larger context embracing all perception and
17. I am only pure consciousness. It is only through
enjoyment of sense-objects. "In the three states of conscious-
ignorance that external qualities are attributed {to the Self).
ness whate~er appears as the object of enjoyment, the enjoyer
Having exercised constant discrimination I (now) abide in
and the enjoyment, I am different from them, the witness
my Self purged of mental activity.
(thereof), pure intelligence, the eternal, absolute good"
48 The Song of the Self Supreme Marvel of the Self 49

Nirvikalpa-this most significant yogic term which does not men becomes like a forest. (Hence) what attachment should
occur in major Upanif ads and in the Gita is used six times in the I have?
text. It is used by Gauc;lapada (II, 35, III), 34) See XVIII, 190. The wise one when he is in the crowd
or in the forest continues in his complete self-abidance, ex-
" q ~)sft:a q)~) CfT ~tf;a': ~TioT ftt~TSSllfT ' periencing the Self in all and all in the Self.
~ itftr ftq~ fef~ Cf~ga) ;r itftr ftqa~ '' ~ ttl'
;rt~ ~) ;r it ~ 'WTct) t=rT~ir~ f~ f:qq l
Na me bandho'sti mok~o vii bhriintib santii nirii.frayii I at~Cf f~ it ifq atT~T'lT \itTfcffi ~'l~T u~~u
Aho mayi sthitam visvam vastuto na mayi sthitam 11

18. There is neither bondage nor salvation for me. Oh, Niiham deho na me deho jivo niihamaham hi cit I
the universe really abides in me. The illusion is now silenced, Ayameva hi me bandha iisid ya jivite sprhii 11
becoming rootless.
Illusion-i. e. of the reality of the universe. 22. I am not the body, nor does the body belong to
me. I am not a being, I am solely myself. This was my bon-
am:1~firci fef~~ ;r fctlfS:c(fqfo ft=rft:qaq: ' dage that I eagerly desired to live.
~;af:q.:qT~ an~irr :q ffiEfiftq;:~;rrSSTfl '' ~ tl'
at~) ~qt=r!lf)~(W(~fClf~~~ ~k-qff+t '
Sa5ariramidam visvam na kiiiciditi ni5citam 1 ~~~~)ql f:efTICflff ~ff l l~ ~ll
Suddhacinmatra atma ca tatkasmin kalpaniidhuna 11
Aho bhuvanakallolairvicitrairdriik samutthitam 1
19. This universe with the body is unsubstantial. This
Mayyanantamahiimbhodhau cittaviite samudyate 11
is certain. The Self is pure and is of the nature of conscious-
ness. Then where is the conception of the world ? 23. Oh, in the boundless ocean of myself as the winds
of mind arise, manifold worlds quickly appear as its waves.
=:it~~ ~Cfiit=r~l i(t=qq)atl +rq oqf '
There is no creation. The Self alone exists, unborn
'ti~q;:nqT~~a~ q ~11.f' f:qql~: l l~ o l l and unexpendable. It is the mind, distinguishable from the
Sariram svarganarakau bandhamok~au bhayam tathii 1 formless, boundless cit or pure intelligence, that creates
Kalpanamatramevaitat kim me kiir;·am cidiitmanab 11 forms ( rupa ), names (niima) and functions ( kiirya) -the pheno-
menal world.
20. The body together with (the notions of) heaven and It is remarkable that A~tavakra's oft-used metaphor of
hell, bondage and freedom and anxiety are merely illusory. the ocean (of Being) and the waves (phenomenal world)
For me who is pure consciousness what is there to be done ? has been used by Asvagho~a ( C. 100 A. D. ) whose monistic
and metaphysical speculation significantly contributed to the
01~ \ilim~~sfq " ia q~a) itir 1 rise of Mahayana Buddhism. Asvagho~a observes: "The waves
a:r~Qlffirq "•~ 'fer ua ~T~+{ '·~ ~ '' are stirred up by the wind, but the water remains the same,
when the wind ceases, the motion of the waves subsides but
Aho janasam uhe'pi na dvaitam pa§yato mama 1
the water remains the same. Likewise, when the mind of
Ara!lyamiva samvrttam kva ratim karavii!lyaham 11
all creatures which in its own nature is pure and clean, is sti-
21. 0, I do not see any duality. The assemblage of rred up by the wind of ignorance, the waves of mentality
50 The Song of the Self Supreme Marvel of the Self 51

make their appearance" (Discourse on the Awakening of Faith in their ignorance and karma, arising out of the latter, are extin-
the Mahayana, pp. 55-57 ). Both A~tavakra and Asvagho~a guished. The first verse depicts the genesis of the universe
identify the fluctuating mind {waves) with citta, and the phe- and beings, the second their annihilation and the third tran-
nomenal world it produces with ideation or imagination, the sitory interrelations and interactions, all in the matrix of the
cause of ignorance and bondage (VII, 3). But the essence of primordial causative Self. Previously in II, 4-5 the universe
the Self, eternally pure and luminous remains untouched is spoken of as constituted of the Self only as the waves em-
or unmolested. anate from the ocean and the cloth from the thread.
The sense of marvel at, and adoration of, the Self, un-
qur~a~l++lN'l f~cna smti:Qfa • created, boundless and absolute, stressed in 11 to 14, and 23
Sl+lTtlfl~\il'mf~) ~~)a) f~ct~: U':(){U to 25 echoes the feeling of wonder at the Self in the Katha
Upanifad and the Bhagavadgita. The Katha Upanifad obser-
Mayyanantamahambhohdu cittaviite pra.Samyati ves, "Wondrous is he who can teach {the Self) and skilful!
abhiigyajjivavatJijo jagatpoto vinasvara~ 11 is he who finds {the Self). Wondrous is he who knows, even
when instructed by the wise'' (I, 2, 7). Similarly, the Bhaga-
24. In the infinite ocean of myself as the winds of mind
vadgitii says, "One looks upon This as a marvel, another
are stilled, the creature-merchant finds its world-vessel tran-
likewise speaks of This as a marvel; another hears of This
sitory due to the vicissitudes of life.
as a marvel; and even after hearing no one whatsoever has
World-vessel : The human body is the ship on which
known This" (II, 29 ). A~tavakra, however, gives the most
the finite creature-trader carries on his transactions in the
poetic expressiocn to the sense of mystical wonder of the Self
sea of the universe-his deeds in successive births bearing
as the manifold universe and jivas are realized as springing
good and bad fruits or profit and loss determining his destiny.
only from cit or pure consciousness.
Man's body, his universe, his transactions in the continual
The brilliant metaphor of Being as the boundless ocean
trade and their consequences of good and evil are all tran-
is developed in VI, 2, VII, 1-3 and XV, 7, 11,13. Apparently
sient products of his mind. As the mind merges in the Self,
this is most favourite with the sage. It is deployed by him
all vanish.
to expound his basic notion of the Self, transcending time
q~;:r;~ti:+lfCTiqT~~ a:ft'qql:qtT: l and causation in XV, 11, 13. Being is the shoreless ocean,
unborn, immutable and perfect. The waves of the phenome-
'iWo t;;:rf;t{ ~~a Sff((?it~tf ~GnTiqtf: U':(V.H
nal worlds constantly arise and vanish in the ocean in con-
Mayyanantamakambhodhiivascaryam jivavicayafl 1 formity to time's cycles of creation and dissolution. But
udyanti ghnanti khelanti pravisanti svabhavatab 11 Being remains full, calm and unaffected. "No gain or loss
accrues to Being". Unity and duality, existence and transcen-
25. It is a marvel that in the boundless ocean of my- dence are illusions. Nothing in reality emanates from the
self creatures like waves rise, jostle, play with one another ocean. "Thou art verily that" (XV, 7 ).
and merge spontaneously.
The last three lyrical verses emphasize the appearance
and disappearance of worlds and creatutes as ephemeral
waves emerging from, and returning to the boundless ocean
of Being. Like the waves the creatures are mutually aggre-
ssive, destructive or playful and merge in the ocean when
 Self in all and all in Self 53

amirTssm;IR~T srlfffiCfqlf~qq)~ l
~·a~~1;:rar ~rm ~ ~~af~i:r ,,~,,
CHAPTER III
Atmiijfiiiniidiho pritirvi~ayabhramagocare 1
A$TAVAKRA ON THE SELF IN ALL Sukterajfiiinato lobho yathii rajatavibhrame 11
AND ALL IN THE SELF
2. 0 disciple, just as due to ignorance a sea-shell is
In this universe the Self alone is in its nature indestru- sought by mistaking it for silver, even so due to the ignorance
ctible, pure and supremely beautiful (Ill, 1,4). Man's dis- of the Self, there is attachment towards the illusory world
crimination between the real and illusory, the eternal and the of the senses.
transient and his desirelessness as well as freedom from the
conflict of all pairs of opposites can come only from his fcmi ~fa tr~ a~wr ~ ~tit~ 1
realization of the non-dual, eternal and absolute Self ( kevala, ~)~~i:ttfa fqllf r~ iiA tCI e(teff~ u~ u
Ill, 9, 14 ). The wise one discovers the all-encompassing
Self in all existences and all existences in the Self ( III,5). The Vi.foam sphurati yatredam tarangii iva siigare 1
Upani$adic formula, 'That I am', is the great truth (III, 3 ). So' hamasmiti vij fiiiya kim dina iva dhavasi 11
Abiding in the supreme non-duality, ( paramadvaitarh, IIl,6)
man realizes the world as mere illusion and has neither fear 3. Having realized, 'l am That' whence the universe
of death nor any attachment, greed and passion that tarnish streams forth like waves from the sea, why do you as a
the self. wretched creature run (after the universe)?
'Sa Aharh and 'Aham Asmi' are familiar Upani~adic for-
~TCf?fi '3Cfr:q mulae. (Skanda, 11; see also Gita, IX, 29 ).
stfq;flf~1~•~rtfefmlf a~Cfa: '
~~~lf e(T~lf ~i:r~hi~ ~fa: '' ~ '' ,~tssfq ~Efil(ifKitRiffawqU{ ,
~~q~~!fa) iflf~eirr~fa ll'tll
A~tavakra uvaca
Aviniisinamiitmiinamekarh vijfiiiya tattvatab l Srutviipi sudhacaitanyamiitmiinamatisundaram I
Taviitmaj fiasya dhirasya kathamarthiirjane ratib 11 Upasthe' tyantas rhsakto miilinyamadhigacchati 11
M

A~tavakra said : 4. Even after hearing that the Self is pure conscious-
1. Knowing the Self in its true nature as eternal and ness and is unsurpassedly beautiful, why do you become
non-dual, where is the passion for earning wealth of the poised deeply entangled with sex and get tarnished?
man of wisdom?
Hearing : The disciple not only listens to the teaching
The word 'tattva' meaning the wisdom of the self is
about the Self but also directly apprehends it, and becomes
frequently used in the Upani~ads and the Bhagavadgitii. In
the all-knower.
the Katha (VI, 12 ), Svetiifoatara (VI.3) and Murp/.aka (I, 2,
13)Upani$ads and in the Bhagavadgitii (III, 16. IV, 34) VI 21,
~~a'! =ill'T~A ~+ra1f;:r ~r~f;:r ,
IX, 24, XI, 54, XIII, 11, XVIII, 1), the term occurs in
this sense. ~~~V;:ra aw.rqq ifi:rc~"2Cfaa ''~''
54 The Song of the Self Supreme Self in all and all in Self 55

Sarvabh ute~u ciitmiinam sarvabhutiini catmani I ~,,~ fcr~~'tr ft:KtrTf~fcritf~: '

Munerjiinata iifcaryam mamatvamanuvarttate 11
OfT~~lf q)!ffCfiT+r'tr q)fffT~Cf fq+flf~$1 Ui:;U
5. Realizing the Self in all beings and all beings in the Ihiimutra viraktasya nityiinityaviv, kina}J
Self, it is surprising that the man of wisdom continues being
egoistic. . Afcaryam mok~akiimasya mok;iideoavibhisikii ll

It is the Supreme Knowledge which destroys all ego- 8. The wise are free from attachment to this world
attachment and involvement. See XI, 6 where the first line and heaven discriminate between what is ephemeral and
of the verse is repeated and the freedom from egoism and what is ete:nal and aspires after salvation. Strange it is that
sense of mine-ness is stressed. The first line which is derived even they would dread salvation.
from the Bhagavadgitri, VI, 29 denotes both the immanence Dread : The dissociation from the body and the
and transcendence of the Self. See also VI, 4, where it is objects of the senses causes anxiety. Anxiety and fear of death
repeated in a modified form. are particularly stressed by modern Existentialism.

auft:~: q'~i:nj-(f qlfffTqsfq ~~: I

q)~'g +r)\TI.t+fT~)sfq q)~qr.:r)sfq ~cfql l
orT~=ilflf $Tqcr~) fcrefi~: ~f~f~ffftn '·~'' am+fT;:f ~~ ~ ~trfa ~ ~fu lltll
A.sthita/J paramiidvaitam mok~iirthe'pi vyavasthita}J I
Dhirastu bhojyamiino'pi pief.yamiino'pi sarvada 1
Ascaryam kiimavafago vikala(l kelisikfayii 11
.il.tmiinam kevalarh pa5yan na tu$.Jati na kupyati 11
6. Having realized the transcendent non-duality and
9. The wise man feted or tormented (by the world )
become fixed in the goal of liberation, strange it is that a
ever sees the absolute Self and is neither happy nor angry.
person yet comes under the sway of lust and is distraught
by sexual habits. Absolute Self : The adjective 'kevalam' is used in the
Goal of Liberation : That is to say, the Supreme Self. sense of Patafijali with whom the Self obtains "absolute
loneliness" when the body, senses, mind and intellect detach
~~~a ~T~ifq~qcreittrifa~if~: l themselves from puru$a and return to prakrti. The Self then
becomes free from the dominance of prakrti. The autonom-
anm Cfil""1$TS:,~~H1+Mtq2f$!,la: U\SU ous liberated Self contemplates itself and has no more rela-
tion' with life and the phenomenal world. The word 'keva l a'
Udbh utam j niinadurmitramavadharyatidurbalal;t 1
in the sense of Patafijali occurs neither in the older Upani~ads
Ascaryam kiimamakiinkfet kalamantamanusrta}J ll
nor in the Bhagavadgitii, but in the Svetiisvatara Upani~ad (I,
7. Strange it is that knowing the upsurging sex as the 11, IV, 18, VI, 11).
great enemy of knowledge, one who is extremely feeble and
approaches his end should yet desire sex-gratification. iittSci:JT;i ml~ ~~ q~tr;:trm:)~Cf '
End : Time is regarded here as swallowing up finite g~ail° =tlftfq f;r.=qttrf Cf)q ~~~T~tr: l l ~ o l l
existence. In the Mahabhiirata we have the classical affirma-
tion by Yudhi~thira of Great Time as swallowing up and Ce$famiinam sariram svariz pa.ryatyanya5arira11at 1
digesting all finite beings. Sarizstave ciipi nindiiyiirh katharh kfubhyet mahiisaya~ 11
56 The Song of the Self Supreme Self in all and all in Self 57
IO. The great man witnesses his own active body as Antastyaktakasayasya nirdvandvasya nirasisah 1
that of another person. How can he be perturbed by praise yadrcchayiigato bhogo na dubkhiiya na tus/aye 11
or blame?
14. For him who has abandoned the mind's passions,
who is above the duality of attributes and is desireless, for
qTtfTimtfi:r~ fq~ ~lft:f fqttoctrrg~: • him any experience that comes as a matter of course gives
grfq ~~;:if~ ~~trr f!fiq sr~trfo Clt'{ClT: •' t t •• neither pleasure nor pain.

Mayamiitramidarit vifvarit pa!yan vigatakautuka~ 1

Api sannihite mrtyau katharit frasyati dhiradhib 11

11. Having realized this world as illusory and lost all

zest, why would the person of poised intelligence be frightened
by the nearness of death?

f.:f:~2~ qAtf ~lt ;f'{T~trsfq ~if: •

a~~Tif~ca~it g~"' ~" ~a '' t~' •
Nibsprharit miinasarft yas1a nairii}ye'pi mahiitmanab
Tasyiitmaj fiiinatrptasya tulanii kena jiiyate 11

12. What comparisons can there be with a great person

whose mind is free from desire even in frustration, and who
experiences delight in his self-knowledge?
Delight in Selj:knowledge : This is Atma-trpti, Atma-ratz
and Atma-sarfttosa of the Gita ( III, 17) .

~cr+4'ro~ \WT'lT'lT E?itfil°ff"f f~ •

~ i;n~fq~ ~T~ti ~ f~ ~fa Cll'{Clf: Il t~ l \

Svabhiivadeva janano drfyametanna kincana 1

/dam grahyamidarit tyajyarft sa kim paJJati dhiradhib 11

13. The man of poised intelligence knows that the

visible world from its very nature has no substance. He
considers nothing acceptable or rejectable.

at;a~~'"lf~it fifs;:~ ;~ f'lUfatil': •

lfl~~ssira) +4'Titt if 1:~Tlt if g~tr '' '"''
 Knower & the non-knower of Self 59

gods, beginning with Indra seek but do not achieve and

yet does not feel elated.
Elated-The experience of bh flmiinanda, iinanda paramiinanda
CHAPTER IV
(I, IO) or supreme bliss is unaccompanied by elation since
JANAKA ON THE KNOWER AND THE NON- the Self is restored its own nature.
KNOWER OF THE SELF
o~fll ~Qllq'TtfT~i ~~"f ~;:a;( ~qff- l
The knower of the self plays the sport of life without
desire or aversion, fear or elation. His heart becomes stain- ~ ~~fll !i:l°~ g~qirr~sfq- ~rrfa: ''~''
less and all-encompassing like the sky untouched by either Tajjfiasya pu1JYapiipiibhyam spario hyantarna jayate 1
virtue or vice. The Upanifadic formula which A~tavakra adopts Na hyakafasya dhumena drfyamiiniipi sangati!:z 11
is, 'The entire universe is the Self' (IV, 3; XV, 15 ). The
knower of the Self understands the universe as himself with- 3. Comprehending that Self, he is untouched in his
out a second and as the lord of the Universe. He lives in inner life by the duality of virtue and sin, just as the sky is
perfect freedom, fearlessness and bliss. The non-knower of untouched by the smoke apparently related to it.
the Self is like a beast of burden of the world, a victim of Sky-In the B1hadiira1JYaka Upanifad we read, iikiifam atmii
its lusts and inhibitions, fears and miseries. (III, 2, 13 ).
3tl~~~q: ~q~~cf m~ ~;:r it'~tir~T l
3ltSc TGf3fi \3"GfT'q
lflli3~llT ~~irt;f ~ f~q;a· ~a ~: mm
~;:at~if~ ~~a) ~TiWl't~lfl t
cttTI=lf .:i

~ f~ ~mlcrt~1~t[i': ~~ ~~:n~ot t1~ tt '. A tmaivedam jagatsarvam j fiatam yena mahiitmanii I

rdrcchaya varttamiinam tam ni~eddhum k~ameta kab II
A~tavakra uvaca
Hantatmaj fiasya dhirasya khelato bhogalilayii 1 4. The wise man who comprehends the entire world
Na hi samsiiraviihikairm urf,hai/:z saha samiinata 11 as his Self ( iitman) lives as he likes. Him none can forbid.
Atman-We read in the Chiindogya Upani~ad, Atma eva
A~tavakra said: idam sarvam (VII, 26, I ). A~tavakra obviously adopts this
I. 0 marvel, there can be no comparison between an ancient formula.
ignorant creature who carries the burden of the world and
the knower of the Self who plays the sport of life. ~r~~a;~q-lf;:a ~ffiftit :qgf~ ,
Play : because of non-involvement of the knower of the fcrif~qcr f~ mir~tifir~tfif~~tfctcriiiit u~u
Self. The Self is infinite and unalloyed bliss that saturates Abrahmastambapa~yante bh utagrfime caturvidhe 1
all things, activities and relations.
Vij fiasyaiva hi siimarthyamicchiinicchiivivarjane 11
l«tfct ~c~q) ~r.n: ~l)mT: ~?i~aT: t 5. Among the four categories of existence from Brahma
~) a~ ft:~a) lfT'TT ~ ~fi~rr~fa t '~'' to the tuft of grass it is the wise one alone who can verily
abandon desire and aversion.
Tatpadam prepsavo dinab fakradya/:z sarvadevatiib I
Four Categories of Existence-The Gita uses the same term
Aho tatra sthito yogi na har~amupagachati ll
meaning the aggregate of beings that all come into existence
2. 0 marvel, the yogi attains that status which all and merge again and again in the Supreme (VIII, 19; IX,
60 The Song of the Self Supreme

8 and XVII, 6 ). In the Brahmasutra we also read, (There

is the same teaching) as the Self is within all, as in the case
of the aggregate of the elements (III, 3,35 ).
CHAPTER v
"'~"'~ali ~ft=ilf\i~T~nfa ~q:1~q: •
A~TAVAKRA ON THE STAGES OF DISSOLUTION
lfif~ a~ ~a ~ ~1.i ff{=lf f?(f:qq '' ~'' OF CONSCIOUSNESS
.il.tmiinamadvayam kasci.Jjiiniiti jagadisvaram I
radvetti tat sa kurute na bhayam tasya kutracit II Dissolution (laya), according to A~tavakra, means the
obliteration of the body, mind and the phenomenal world
6. Rare is the individual who knows the non-dual in the non-dual Self or Brahman (VI, 2 ). First, the body
Self as the Lord of the Universe. He does whatever comes and the phenomenal world; then, the mind and desire; and,
to his mind and has no fear from anywhere. finally the sense of duality of opposites, such as misery and
Like the Gita and the later Upani~ads such as the happiness, hope and despair and life and death, have to be
Svetiifvatara, the text here significantly identifies the Supreme, dissolved in pure intelligence or citsvarupa. This is identified
non-dual Self with the Divine and introduces a theistic note with the perfect (purtza), the even ( sama) and the absolute
into Vedantic absolutism. (kevala). Here is A~tavakra's re-interpretation of the 'laya yoga'
The Svetiisvatara Upani~ad says : "He is the Supreme of Patafijali. A~tavakra grounds Zaya in the contemplation and
Lord of lords, is the highest deity of deities, the supreme knowledge of the pure and absolute Self. The universe though
master of masters, transcendent, him let us know as god, the perceptible is unreal, and has, therefore, to be negated. The
lord of the world, the adorable" (VI, 7 ). Self alone is real, and should not have contact with anything
The Self is identified by A~tavakra with bvara also in whatever. In the later chapters A~tavakra stresses that self-
I, 12, XI, 2, XIV, 3 and XV, 8. Bhagaviin or jJvara is abidance transcends both Zaya and samiidhi.
identified with iitman in the Svetiisvatara Upani~ad ( III, I I ).
&l'iCJcr.ti \3'CfT~

if a ~)sfta ~;rrfq fcti ~~~lJCfgfq~fa

~f:fTfffef~ll fciiihtqq {W(q ~~ 'l ~ l l

A~tavakra uvaca
Na te sango' sti keniipi kim suddhastyaktumicchasi I
Sanghiitavilayarh kurvannevameva layam vraja 11

A~tavakra said:
1. For you there is no contact with anything whatever.
Pure as you are, what do you wish to renounce? Having
dissolved the body aggregate, thus do you undertake dissolu-
tion.
The 'Zaya yoga' or method of dissolution of the world
and consciousness begins here with the abandonment of body-
 Stages of Dissolution of Consciousntss 63
62 The Song of the Self Supreme
~q!;:lCf~lCr: 'J~ atT~T'1~T~): ai:f: l
sense. Laya achieves the absolute aloneness of the pure self
(Kazvalya) or self-abidance (sviisthya) through the complete ~if\iflfqff~~: ~;:~qqq ~ti ~\jf l ..~, l
forgetting of the body, mind and phenomenal world. This is
called sarva-vismarmJa in XVI. According to the Togatattva Samadubkhasukhab p iirt:za iisiinairiifya)'Ob samab I
, Upani~ad, laya yoga consists in bringing about the destruction Samajivitamrtyub sannevameva layarh vraja 11
of the citta or mind. It comprises innumerable ways. Walking,
sitting, sleeping and eating, one should meditate on God who 4. Become the perfect and the same, whether in plea-
is the whole and indivisible. This is Zaya yoga (2.24 ). sure or pain, hope or disappointment, life or death. Under-
take the dissolution of consciousness in this manner.
afa +rCl'ar fq~q= Cllf~qf~q i!~iJ:q: a The same : The Gita' s familiar phrase, sama-dubkhasukha
{II,. 15, XII, 13, XIV, 25) is borrowed here. But equipoise
~a mtcfr.fiifm:l'Tt=fqqqq ~ti ~ a·~ a1 in hfe and death is an opposite addition.
Udeti bhavato vi5vam viiridheriva budbudab I This is the final stage of extinction of consciousness
!ti j fiatvaikamiitmanamevameva layam vraja 11 where the fullness of non-duality of Brahman or Atman is
attained. This is associated with Supreme bliss. This stage is
2. From you the universe emerges as a bubble from also stressed in the Gita.
the sea. In this manner having known your non-dual Self, In the Bh agavadgita we have the statement that the
practise dissolution.
yogi who beholds the Self through the Self, rejoices in the
This comprises according to A~tavakra the second stage Self and experiences transcendent bliss beyond the reach of
of layayoga, where the mind and desire become fused with the senses (VI, 20, 21, 28 ).
Atman. This corresponds to the teaching of the Gita that
the yogi should abandon thinking of anything whatsoever The Bhagavadgita calls it iitma-yoga or the yoga of the
high~r. Self',
The Zaya is definitely mentioned by the Gita by
after completely establishing the mind in the real Self (VI,
the mJunction that the yogi establishing the mind in the
10, 15, 19, 20, 25 ).
Self by the intel1ect ( buddhi) regulated by concentration should
not think of any thing whatsoever (VI, 25). As in the Gitii,
srctl~~~gtCl'Tfm 'fT~~ltif~ ~ l
so in A~tavakra the vacation of consciousness is, therefore
'(~~q tCl' ~qqqq ~ti ~\if •·~ l l . .
not emptymg it, but completely filling it with the Self,
'
Brahman or God as the abiding Witness of the fluctuations
Pratyak~amap)'avastutviidvisvarh nastyamale tvayi I of the body, consciousness and the phenomenal world ( siik~i,
Rajjusarpa iva vyaktamevameva layarh vraja 11 IX, 18).
A~tavakra, like the author of Gita, leans on the
3. As the universe, even though visible, is dissolved in
contemplative methods of eliminating the instability of mind
your non-dual Self, it no longer exists, being unsubstantial,
rather than on the regulation of breath (prii1}iiyama) of
like the snake vanished in the rope. Undertake the dissolution
Patafijala yoga which has also its following through the cen"
of consciousness in this manner.
turies (Togavasi~tha, VI, 1, 69, 52 and Uttaragita, I, 10, for
This is the third phase of laya yoga in which the world instance). This will be more evident in the later chapters
with its duality of opposites like heat and cold, pleasure (XII, 7; XVIII, I6).
and pain, hope and frustration vanishes.
64 The Song of the Self Supreme

Like A~tavakra, GamJapada who follows the great master

commends in his Miirp/, ukya K iirikii the practice of la; a and com-
plete withdrawal of the mind from the objects of the senses
through the contemplative procedure in almost similar phrases CHAPTER VI
{III,4-46). Sankara's Aparok~iinubhuti similarly depicts three
stages of l aya by means of contemplation, viz. first, dissociation ON THE IRRELEVANCE OF THE DISSOLUTION
from the body and the world; second, the identification .with the OF CONSCIOUSNESS
fullness of Brahman or Atman; and third the forgetting even of
the knowledge of Brahman or Atman in transcendence (124). Laya or dissolution of the world and consciousness is not
Elsewhere he says, "Once the mind of the yogi merges in all relevant, but even harmful for self-knowledge, belonging
cidatman, let not the mind he moved again, rather abide as it does to the relativist realm of body and mind, ego-sense
in the still and complete fullness of knowledge, resembling the and action. The pure Self is like the stainless and boundless
full and still ocean" ( Paficikara'f,lam, 52). sky. The phenomenal world is enclosing a part of the sky
like the pot. This is true knowledge (VI, 1 ). When the non-
duality and indivisibility of the sky-like Self are realized nei-
ther acceptance, nor rejection nor dissolution of the phenome-
nal world can hold good.
The Self dwells in all beings as all beings dwell in the
Self. A~tavakra stresses both the transcendence and immanence
of the Self or rather the identity between the Self and all
existences or phenomena. Such non-duality of the Self cannot
brook with the notion of either accepting or negating anything
which is no other than the Self; besides any such notion involves
ego-sense. The non-dual Self is simply the Beyond, PrakrteQ.
ParaQ. )II, 1, XV, 8)

a.TfcTCf?fi ~CfT=Tl

~T~;r.:ffis~ 'SfeCfOTT~ri \1ttKf '

~fa ~t;i aqa~l{ ;:r ettttf) ;r ii~ ~Cf: '' ~''
A~tavakra uvaca
Akasavadananto'harh ghafavat prakrtarh jagat
!ti jfianarh tathaitasya na tyago na graho layab 11

A~tavakra said:
1. I am infinite as the sky. The world of nature is like
the (limited) pot. This is true knowledge. Thus neither reje-
ction nor acceptance nor dissolution is possible.
Sky-The Brhadifrarzyka Upani~ad says: akasam atma
66 The Song of the Self Supreme Irrelevance ef the Dissolution ef Consciousness 67
(III, 2, 13 ). The Taittiriya Upani$ad also observes akafa
supervenes when the spontaneous activity of the introverted
atma (I, 7, l; II, 2, I). The Chandogya Upani$ad repeats this
mind ( citta-vrtti) fails to grasp and hold to the changeless
(III, 14, 2) and adds akafa brahma (III, 18). The Amrtavindu total one" ( 215).
Upani$ad observes: "Space is enclosed by the pot. Just as space
It may be conceived from the metaphor of the sky con-
is not carried along with the pot as the latter is removed
fi~e~. to the pot that the boundless self somehow undergoes
from one place to another, so the Self (when contained in the
d1v1s10n or restriction. Hence the next verse.
body) like infinite space remains unmoved and untainted ( 13 ).
Gam;lapada's Ma1:u/Jj,kya Karika reiterates, atma akasavat and
ir~)~f~f~T~ ~ srqs::q) C(tf:a:~Ft=r+r: 1
jiva ghatavat. Here the metaphor of the Self as sky and
of the jiva as enclosed sky with forms, attributes and func-
eft:r ifT;:f a'~ff~tr ;:r (lHrfT ;:r ~) ~: 11 ~. 1
tions is fully developed (III, 3-9). It embodies the notion Mahodadhirivaham sa prapafico vicisannibhah 1
that subtle, boundless and all-encompassing Self appears in !ti jnanam tathaitasya na ryiigo na graho layab 11
many forms of separate jivas with various names and activi-
ties. The Mukti Upani)ad also says that the Self is like ghatakafo . . 2. I am like the ocean, and this phenomenal world is
freed of all upadhis or limitations ( 2). hke its waves. With such an understanding (for the knower
of the Self), there is neither renunciation nor acceptance for
Neither Rejection nor Acceptance-Gauc;lapada's celebrated dissolution.
Ma1p/,ilkya Karika that was written much later (c. 650)
develops the same principle that the Self neither accepts nor Here the possibility of thinking that the infinite Self
rejects anything and uses the same words. "ln the Atman undergoes modification is not excluded. Hence the next
which is free from all acts of mind there is neither any accep- verse. This verse should be read with XV, 11.
tance nor rejection,'' no grahas tatra notsargacintii .Yatra na
vidyate, ( Karika, III, 38 ). It is noteworthy that in the impor- ~ ~ ~fm~m) ~tlfet"f[~Cfi~q'ftT '
tant chapter where he develops the doctrine of non-origination ifff ~T;f o~ffflf ;:r ~trTrr) ;:r ~~) {¥flf: ', ~,'
of the self Gauc;lapada uses at the outset A~tavakra's metaphor
of the Self and the sky, the finite self being compared to Aham Sa .fuktisankiifo r upyavadvisvakalpanii 1
the sky enclosed in the pot on the destruction of which the !ti j fiiinam tathaitasya na f:Yiigo na graho laya{l 11
latter merges in the former (Karika, III, 3-7).
Dissolution-As the self attains fullness or completion, . 3 .. I ai_n lik.e the sea-shell. The world sense is (false)
any mental activity such as involved even in extinction of hke the ident1ficat10n of the sea-shell with the silver. With
consciousness becomes impossible. This is the crux of imme- such an understanding, there is neither rejection nor acceptance
diate intuitive experience ( anubhava) in which the Self is nor dissolution for the Self.
not required to dialectically deny any opposite category or It is ignorance which takes the sea-shell to be silver
principle. Atman or Brahman in. the Gita and the Upani$ads or the world including the body and mind to be the Self.
is beyond the affirmation and negation of dialectical thought As the Self overcomes this ignorance, there is no need of
(sat and asat ). any contemplation.
According to the Vedantasiira, the contemplative's mind
should not lapse into unconsciousness, mistaking this melting at~ C(T ~~~a'! ~ci~a1;:tr~r irflf ,
or Zaya for that of the mergence in the Self. "Deep sleep ~fa ift;f a~a~~ ~ ~trtftt ~ ~&) ~tr: ''"''
 Irrelevance of the Dissolution of Consciousness 69
68 The Song of the Self Supreme
sleep and ka$iiya) with void resulting in perturbation. Whe~
Aham va sarvabh ilte$U sarvabh utanyatho mayi 1 all the above hindrances are overcome, the mind neither
!ti jnanam tathaitasya na tyiigo na graho la; ab 11
1
lapses into the torpor of sleep (Zaya}, nor experiences ecstasy
or trance (rasiisviida}, but achieves a serene, blissful,
4. I am in all beings and all beings are in me. This
all-encompassing consciousness without break or unsta-
is true knowledge. Thus there is neither any renunciation nor
bility. This is the nirvikalpa or asamprajfiiita phase of Patafijala
acceptance nor dissolution.
yoga and asparfo-yoga of Gauc;lapada-the yoga of transcendence
This closely follows verse VI, 29 of the Bhagavadgita whereby the self rises above· all relativities of the pheno-
''He whose Self is integrated by yoga sees the Self abiding menal world. The Bhagavadgita first uses the term miitriis-
in all beings and all beings in the Self; everywhere he sees parfo or contact with the sense-organs and hence objects of
the same". Only such a dual vision that abolishes the dis- sense-perception, freedom from which is associated with yoga
tinction between the inner and the outer can destroy the serenity (II, 14 ). Gauc;lapada obviously derives the term
sense of the separate, finite phenomenal self. It is impersonal asparsa _yoga from the Bhagavadgita and elaborates its des-
mysticism with its profound unity of all beings and things cription from this ( Karika, III, 42-4 7). He observes, "When
in the One Self without a second which can completely trans- the mind neither passes into dissolution ( laya) nor into dis-
cend the whole stream of life and consciousness with their traction ( vik$epa); when there is no sign, no appearance it
contrasted concrete contents of acceptance, rejection and verily becomes Brahman" (Kiirikii, III, 46 ). By denying
dissolution. The first line of this verse reappears in another lapse, acceptance and rejection, it was however, A~tavakra
form in XIV, 6, where the non-dual experienc6 is associated who first reached the profound conception that the self,
with freedom from the ego-sense and bliss. serene perfect and boundless, and the phenomena of the uni-
The illustration of the difference between the sea-shell verse, changeful, limited and imperfect, are not different.
and the silver did not exclude possibility that Self and the The Self knows that contacts, relations or phenomena come
world might yet be different and discontinuous entities. and go in its unlimited bosom and abide there. These are
Vedantic non-duality is based on direct experience. It is the same as itself just as the sky and the pot, the ocean and
absolute and continuous identity comprehending both the waves are identical (II, 4).
the inner and the outer. The Self is one, continuous, com- It is clear that just as acceptance graha, (grahm:za) or
prehensive whole, fusing the external and the internal. The rejection ( tyiiga ), which is a mode of mental activjty, has to
non-dual, all-encompassing, pure consciousness brooks no be eschewed, so has dissolution or oblivion (la;ya) that is also
activity of thought such as involved in acceptance or denial a mental mode, viz., sleep, torpor or inertia, also to be
or lapse but rather assimilates there into itself. Pure cons- rejected. The self is perfect and perennial awareness itself-
ciousness is simply omniscient and perenially luminous ( sadii- sakrtvibhiitaril sarvajFiam ajam ekam .avyayam, "at once self-luminous,
uJjvala ). This is the celebrated 'l shine' of the Upani$ads. all-knowing, unborn, non-dual and immutable" (Kiirika, III,
Atman is simply self-subsistent and indefinable. The meta- 3, 6). Gauc;lapada rightly observes : "The state of dissolu-
phors of the sky, the ocean and the mother-of-pearl with which tion ( laya) is as harmful as desire" (III, 42 ). Sankara com-
the Self is compared can give but limited glimpses of the ments on this : "The mind should be withdrawn from the
ultimate reality. These are at once true and false. state of dissolution or oblivion as it should be withdrawn
In spiritual contemplation four major hindrances to the from the objects of enjoyment."
maturation of samiidhi are recognised: ( 1 ) dissolution ( l~ya) ; A~tavakra was the earliest thinker to expound and
( 2) distraction (vik$epa); (3) void (ka$4Ya); and { 4) delight clarify that Zaya yoga is inconsistent with unflagging and
of realization ( rasasviida). Vidyarai:;iya identifies laya with
 70 The Song of the Self Supremt

perennial self-awareness svabhava or svasthya ). Narahari in

his Bodhasara (third quarter of the 18th century) observes:
"If the oblivion of the world leads to emancipation, why
does not man obtain it through mere deep slumber, trance CHAPTER VII
or death ? The turiya is the highest condition of samadhi JANAKA ON THE TRANQUIL AND BOUNDLESS
(associated with iitmii-siikfatkara). While there is no dissolu- OCEAN OF THE SEIF
tion of consciousness here, the experience of the all-perva-
sive, effulgent self and the sense of unreality of the pheno- Even without the contemplative mind's state of dissolu-
menal world abide even after waking up from samiidhi tion or oblivion (Zaya) consciousness can be self-subsistent and
(XXXIV, 20, 24 ). In a brilliant chapter on Zaya yoga the self-effulgent and unaffected by the perturba6ons of the world
same author assimilates the ordinary events of life yielding and of mind. Not the Zaya yoga or dissolution of the world
the opposites of either pleasure or pain, happiness or grief, or consciousness, but genuine self-knowledge (vijfiiina) or pure
into self-realization or 0.tmiinubhava (31 ). He accordingly re- intelligence (citsvarupa) is, therefore, essential. Man must
interprets laya from the viewpoint of Advaita Vedanta. "Effort constantly abide in the unborn, formless and boundless self,
is supreme worship, for every effort manifests pure intelli- whence the phenomenal world emerges of itself like a magic
gence. Non-effort is the supreme worship because the comp- show, due to the working of the finite mind (II, 23, VII, 2,
lete silence of the mind is recommended by the scriptures" 5, XV, 11 ). The creation and the dissolution of the world
( XXXI, 20). Again, "the yoga of action is the supreme are mere mayii or illusion (XVIII, 73). The self is immutable
worship because action is dedicated to the Self or Brahman. and silent and transcends the relativist realm of time and
The yoga of devotion is the supreme worship because the possession. To it there can be neither acceptance nor rejection
devotee is the favourite of Self or Brahman. The yoga of nor dissolution of the mind and the phenomenal world.
knowledge is the supreme worship because it leads to the
aloneness of the Self. The yoga of transcendence ( turiya) is ~FfCfi ~err~
the supreme worship because it is the direct experience of
the Self or Brahman" (XXXI, 32-33). qttr;;.:(=fff~T~~)~1 fcr~)(=f ta~aa: a
"qfa ~CfT;:acrT~;:r ;:r qqf~~tmf~'5~ ~ffi •• ~I I

Janaka Uvaca
Mayyanantamahambhodhau vifvapota itastatal;
Bhramati svantaviitena na mamiistyasahi$1}Uta 11

J anaka said :
l. In me, the infinite ocean, the ship of the universe
moves here and there, driven by the wind of the mind. I do
not have any impatience.
The Self is unperturbed by the fluctuations of the mind
and the phenomenal world caused by laws inherent in their
nature. "The mind is derived from the . Self".-( atmatoma-
nal; )-says the Upani~ad.
Wind-Mind is compared to the wind which the ship of
72 The Song of the Self Supreme Tranquil and Boundless ocean of the Se{( 7S

the universe drives hither and thither. The wind blows as it forms and functions. But the Self in which it moves and
listeth and moves the ship, not the ocean. abides is formless and perfect. In I, 80 it is emphasized that
all that has form is unreal and the formless is immutable.
i:r~~ ..d+t&fi+l)~T ~f•: ~Cf~Tcra: l The notion of the transformation of the Self that may
~ Cf"a"'tng " i:r ,r;a;t
;:r ~fa: n~ u be suggested by the metaphor of the wave and the ocean in
the previous verse is counteracted by this verse.
Mayyanantamahiimbhodhau jagadvicil;t svabhiivatab 1
Udetu viistamiiyiitu na me vrddhirna ca k$atib 11
"K'fl ~ ;:r) ~TCf~o~~~ ft=R:~ I
~

2. In me, the boundless ocean, the waves correspond- i~)s~~: ~n;cr ~a~T~+t'Tftqa-: ''"' l
ing to the worlds spontaneously rise and vanish. I experience
neither gain nor loss on this account. Niitmii bhiive~u no bhiivastatranante nirafijane 1
The Self is complete and unexpendable by itself. The ltyafakto' sprhab siinta etadevahamiisthitab 11
changes of phenomena do not affect it.
Spontaneously-The same word svabhiiva is repeated in The Self is not in any object, nor is any object in the
XV, 11. The Self is the changeless and complete reality. Self which is infinite and signless. Hence I am free from attach-
In spite of the superimposition of name, form and function ment and desire. Serene in this (knowledge) alone I abide.
by the empirical or finite consciousness, the phenomenal world
~) f~i:JTsti:rCftef+t';ii3fm)qij ~q l
remains ever the self, just as the wave is ever the water of
the ocean. Creation or becoming is the result of the spont- ata) i:ri:r "tlq ~~ ~t()'tl~Cfi~q;(T H~U
aneous sport of the Self that does not affect it at all, neither
Aho cinmatramevahamindrajiilopamarh jagat 1
adds anything to, nor substracts anything from it. A~tavakra
Aho mama katharh kutra heyopiideyakalpanii 11
generally uses the words aj fiiina, avidyii bhrama or ignorance
of the self from which arises this illusionary perception. Only 5. 0, I am surely pure consciousness. The world is like
twice he uses the term maya (XVIII, 72 ). With him miiyii the show of the magician. Hence how and where can there
is not philosophical principle at all. be any notion of acceptance or rejection of mine?
Show of Magician-In X, 2 the world is similarly called
\il"'f<.fl ~r:q
a dream or a juggler's show. In XVIII, 72 it is observed
qtl(;:r;oi:r&fi:~)~T fCf~ ~Ti:J fCfefl~q;fT I that the world before the dawning of pure intelligence is
nothing but mere illusion ( mtiyii).
affi:r.ITT~T f~TctlR ~a~Cff~qTf~a: 11 ~I l
Acceptance or Rejection-The pair of opposites is also esche-
Janaka uvaca wed in III, 13.
Mayyanantamahambhodhau vi.fvarh niima vikalpanii 1
Atisiinto niriikiira etadeviihamiisthitab 11

3. In me, the limitless ocean, rests the familiar illusion

of the world. In this knowledge, I, profound serene and form-
less, abide.
This verse is intended to stress the formlessness (niriiktira)
of the Self. The phenomenal world is manifold in its names,
 Bondage and Freedom ?5
3. There is bondage when the mind is attached to any
of the (sensory) perceptions. There is freedom when the
CHAPTER v I II mind is unattached to any perception.
Attached-The Gitii forcefully stresses non-attachment
ASTAVAKRA ON BONDAGE AND FREEDOM (anasakti) .
Perception-All the five avenues of the senses are covered
Bondage is the consequence of the mind ( citta) attaching though only sight is particularized.
itself to the sense-organs (instead of merging in the Self, the
real and the absolute). Mind then perceives the phenomenal ttCfT t=fl~ a'CfT i:tT&lT tR~ if;:ct;:f a'Cl'T I
world for its happiness or anger, acceptance or rejection.
Liberation is achieved when the mind neither desires nor
ircitfa- ~~T f~fS:q'tt{T tI~T~ fq~~ i:fT Inn I
grieves, neither accepts nor rejects. Mind and I (ego-sense) Tada naharh tada mok$o yadaham handhanarh tada 1
are bondage. Extinction of mind and I is freedom. Matveti helaya kincit ma grha1Ja vimunca ma 11
OTISG"Tcr?fi ~err 'Cl' 4. When there is no ego there is freedom; when there
~T if;:ct) tRT f:qTI · ffJfifs:qe.-ys~fo ~):qfo • is ego there is bondage. Reflecting on this, refrain from
f~fs:q;:~s:qfo ~~fo r~~~tSefo ~tttfo '' ~'' acceptance or rejection of anything with ease.

A~tavakra uvaca
Tada bandho yada cittarh kincidvanchati socati 1
Kincinmuncati grhtJati kinciddhrvati kupyati 11

A~tavakra
said
1. Bondage is there when the mind desires or grieves
over anything, rejects or accepts anything, feels delight or
anger with anything.

(RT ~fcta'lR'T f:q~ t=f CfTS~fa' t=f ~:qfa- t

;:r ~sq-fo t=f ii~tfo ;:r ~&Tfa- ;:r ~tttfa- u~u
Tada muktiryada cittarh na viHichati na focati I
Na muncati na grhtJati na hrvati na kupyati 11

2. There is freedom when the mind does not desire nor

grieve, when it neither accepts nor rejects anything, neither
eels happy nor is angry with anything.

a'f{T ~;:ct) ttcr1f:q~ ~~ a ~T~Cffq ef~!

~T q)~) tRt f:qTiqa~~ ac{eftSc! tt~' 1
Tada bandho yada cittarh saktarh kasvapi dNti.m
Tadii mok;o yada cittamasaktarh sarvad15fi;u 11
 Nirveda of indifference 77

the opposition between what is done and what is not done in

ethics is the basic subjective human experience that must be
CHAPTER IX surpassed (see also XVIII, 12 ). Unless man releases himself
from the pairs of opposites and eradicates his sense of duty
A~TAVAKRA ON INDIFFERENCE
through the realization of the transitoriness and unreality of
Nirveda or indifference, equal-mindedness (samatii) to all the goals of life, the Self cannot rise from the phenomenal
beings and things and ontological reason or yukti (springing to the unqualified ( beyond the gm:1as) realm. In the trans-
from contemplation of the Upani$adic utterences) are here cendent realm the very frame and content of differentiation
considered as the triple ways to the attainment of svarupa and contradictions familiar in human thought and experience
(IX, 6 ). Indifference or nirveda leads to renunciation and vanishes.
dispassion for life, enjoyment and learning. Man through Indifference- The Bhagavadgitii uses the term 'nirveda'
indifference can get beyond the sense of duty, what should only once in the sense of indifference towards the fruits of
be and should not be done. He overcomes all pairs of righteous deeds, such as the gain of heaven and enjoyment
opposites and escapes to three-fold misery of the transient of kingdom and of the good things of the earth. Nirveda is
valueless world (IX, 3 ). Thus does he become free from essential for the buddhryoga of the Gita and takes the contemp-
bondage to the phenomenal world, comprising nothing but lative beyond the range of the Vedas and Upani5ads (II, 52) .
transformations of the tive basic elements of nature, and abide The Mu'f}rj,aka Upani5ad uses the term 'nirveda' in the sense of
in his true Self (IX, 7) . Desire is verily sari1sara. Indiffe- non-attachment to the world and its works as the first step
rence is the only road to liberation (IX, 8 ). of acquisition of the supreme knowledge (I, 2, 12).
8ilSCTCf?fi \3'Cff 'q
~lfffq aTa Cfilf~lf ~TCfi~tiCTCf~TCfi'~T~ •
!ioT~a- :q ~f{Tf~ Cfi'C{T ~r.=aTf~ l!fi~lf CfT •
~Tfefa-~t G!~~T :q G!~~~)tl?ffif :t"Tat: ar~••
ttci ~T~'! ft=rcTC{T~+lef tttT:t'Tq~)s~a) ••~ 11
K asyapi tiita dhanyasya lokace,'i fiivalokaniit 1
A$tavakra uvaca Jivitecchii bubhuk5ii ca bubhutsopafamarh gatii(l 11
Krtakrte ca dvandvani kada santani kasya vii 1
Evaril jfiiitveha nirvediidbhava tyiigaparo'vrati 11 2. My son, rare is the blessed person whose passion
for living, enjoyment and learning is extinguished through
A$tavakra said: observing the vicissitudes of worldly men.
I. To whom belong the conflicts relating to what
should and should not be done ? When do these cease and stf~lt ~c{~ aTqf~tfifttai:i •
for whom either ? Knowing this, practise renunciation and arn-t~ f;:rf..q:ti ~lffitfa f;:rw~tt ~ti:lffa '' ~ ''
passionlessness through the cultivation of indifference.
Conjlicts- The phenomenal body and mind are beset Anityarh sarvamevedarh tiipatritayadu5itam 1
with chronic conflicts and contradictions of various pairs of Asararh ninditariz heyamiti nifritya samyati 11
opposites, such as pleasure and pain, attraction and aversion,
3. A man of wisdom becomes serene through the reali-
happiness and misery, success and failure, good and evil, life
zation that all this world is ephemeral, tainted by the three-
and death. These arise due to the interplay of the contend-
fold misery, worthless, contemptible and worthy of rejection.
ing modalities of nature or gm;ias. According to A$tavakra,
Threefold Misery-viz., those that are related to the
 78 The Sang of the Seif Supreme Nirveda or indiffirence 79

organism, those that are caused by living and non-living the other hand, stands for pure and undiluted ontological
objects and those that are due to cosmic accidents. insight (Atmiidvaita) grounded in immediate intuition.
Transient and Worthless-Prahiada says in the Vi~tzu
Puratza: "I verily say the truth that I find no contentment !i~T '!fuqf"(m;i ~a-;:lf~lf ~ f~ !J~: •
in the worthless world with all its fluctuations". A~Cl~qffi~Cf~lft tt~ot"(lffa ~~~: •'~''
cms«r ~t~) Cflf: fCfi' Cfl lf~ a;:atfif ;:f) '!~Tit I Krtvii murt£parijnanam caitanyasya na kim gurub 1
ar;:~iJ~lf lfqt srrcacrul f~f~ircrr-=2~Q 1'"'' Nirvedasamatiiyuktyii yastiirayati samsrte!z 11

Ko'sau kalo vayab kim vii yatra dvandviini no nrtziim 1 6. He who gains complete knowledge of the true
Tiinyupekva ~yathii praptavarti siddhimaviipnuyiit 11 nature of pure consciousness through indifference to the
world, equal-mi .. < edness and (ontological) reason, saves him-
4. Realizing that the duality of opposites does not exist self from the succession of births. He has no other spiritual
for man, where is time and where is age for him? By abjur- master except himself.
ing these, one who is content with what comes of itself
reaches perfection. The threefold ways of ontological vision are summarized
here : Indifference to the world, sameness to all beings and
Opposites-Such as the duality of desire and non-attach- intellectual insight of the Advaita Vedanta. These lead up to im-
ment, pleasure aud pain, good and evil, duty and wish. The mediate experience of the Self (iitmiinubhava) as pure existence,
Bhagavadgitii persistently stresses the need of freedom from
consciousness and bliss. Neither seers nor good men nor
the delusion brought about by the pairs of opposites, such
yogis can be true spi ritual guides. The Self is its own guide
as heat and cold, pleasure and pain, love and hatred.
"Be ye lamps unto yourselves", says the Buddha.
Ultimately it is the gross dualism between God and the
world that is the basis of man's anguish and creatureliness
( IV,22; VII, 27, 28; XV, 5). 't~lf +1afcrCfitd~~ci +1airr~T~ lfqt~a: '
a~~~Tat:~fil~..!fa: ~cf'~crfq) +1fef'5trf« ''~''
ifTt=fT q~ if'!til~t m~;:it lfTfrr;:rt ~T •
!.s~crt fifClC{ifrq;:if: CfiT if ~ti:lffa irt;:rcr: u~u Pafya bhatavikiiriinstvam bhutamiitriin yathiirthatab 1
Tatk~atzadbandhanirmuktab svarupastho bhavivasi 11
Niinii matam maha_r~itziirh siidh uniim yoginiim tathii 1
DN tvii nirvedamiipannab ko na siimyati miinavab 11 7. Discern the changes of the elements as nothing in
reality but the primary elements, and yourself at once as
5. Observing the diversity of opinion among the great free from their bondage. Thus will you abide in your essen-
seers, sages and yogis, what person is there who does not tial nature.
accept indifference and attain tranquility? The Buddhist reasoning about the 'skandhas' for obtain.
Indifference, Nirveda-A~tavakra here definitely places the ing insight into truth is reflected here. The undefiled Self
quest of the supreme; non-dual Self above the philosophical is the sole witness of the modifications of the elements of
doctrines, the injunctions of saints and the practices of yogis. nature, mind and body. The major aim is establishment
Such is the supremacy attached to ontological v1s10n. The in svarupa-the stainless and eternal witness of the phenome-
Gitii synthesizes ontology, religion and ethics. AHavakra, on nal world.
80 The Song of the Self Supreme

?.fT~t:t'T ~?.( "~'~ tfa ~f fq~$~ at: I

a'~lTT'lT ?.fT~T~t1'TitTCf fi:efa~'-1' l:NT aqr llt;ll
CHAPTER x
Vasana eva samsara iti sarva vimunca tah l
Tattyago vasanatyagat sthitiradya yatha ta.tha 11 A$TAVAKRA ON DISPASSION

The pleasures and fortunes of the world are transient.

8. The desire surely is the world. Renounce all
Contentment can come only from non-attachment to desires
desires. The renunciation of the world comes from the
and the traditional goals of man's life-passion, wealth and
renunciation of desire. Now you can remain wherever you
piety (trivarga ). The pure and undivided Self is alone real;
are (destined).
the universe is false like a juggler's show. Ignorance does
not exist; and likewise the exacting routine of duties under-
taken by body, mind and speech from birth to birth for the
fulfilment of human goals is unreal. All desires, the three-fold
goals of life, even the aspirations for higher knowledge have
to be extinguished through absolute vairagya. The true; non-
dual pure intelligence can alone dispel the ignorance, toil
and moil and misery of innumerable births, and give lasting
joy and peace.

OftScT~ \3"CfT :q-

f~Tt1' ~f'{~ ~fqq~. ~'"~~~~it '

~qqtitat1't~g. ~ci~T"T'l~ ~~ l l ~ l l

A~tavakra uvaca

Vihiiya vairi'l;wm kiimamartham ciinarthasankulam 1

Dharmamapyetayorheturh sarvatrii,niidararh kuru 11

A~tavakra said:
1. Having given up desire as the enemy, wealth as
associated with mischief and also piety as leading to both
desire and weal th, practise neglect (of the goals of life) .
Mok~a or freedom as the final goal in the Indian scheme
of life cannot be reached without abandoning the three
cognate goals viz., kiima (desire), artha (wealth) and dharma
(piety) that are usually stressed together in Indian ethics. The
quest of the Supreme Self is based here on complete indiffere-
nce (nir_veda) and renunciation (vairiigya ), even the abandon-
ment of dharma. The stress of dispassion (vairagya) comes
 82 The Song of the Self Supreme Vairiig)'a or Dispassion 83

from the Bhagavadgitii (VI, 36, XIII, 8, XVIII, 52) and Non-attachment-A~tavakra uses the word asamsakti mean-
Piitanjala yoga. For the control of the mind, the Gitii insists ing literally absolute exclusion of all contacts.
upon the combination of constant practice (abhyiisa) and
dispassion or vairiigya (VI, 35). Patanjali in his roga Sutra
~~tvt: ~;a) i1t'i fq-~q~~~T l
also commends both practice and dispassion (T, 12).
atf~1fq tt ff.fi'fs:~ar ~ ;~~m a~ufq ff ''~''
~;:i\il'nvf~q'~lf fqttlftt ~1f~ qs::q- qf '
Tvameka.SCetanab suddho jarj,am visvamasattatha
fipr~~~TffT'~ql~qflfTf~~q: l l~ l l Avidyiipi na kiilcitsii kii bubhutsii tathiipi te 11

Svapnendrajiilavat paiya diniini trit;i panca lJii 5. You are the one, pure intelligence. The universe
Mitrak$etradhaniigiiradiiradiiyiidisampadafl 11 is material and unreal (devoid of intelligence). Ignorance is
also non-existent. Then what wish to know can be there
2. Look upon friend, land, wealth, house, wife and for you?
other objects of fortune as a dream or a magician's show, In the system of the Vedanta, Atman or Brahman
lasting (only) for three or five days. alone is consciousness. The world is material and unconscious.

q~ ~ ~~.s~, ~aR fqf;a a~ ~ • ~1~1.f ~at: Cfi'~~tf~ ~,~,r~ ~lCf1ft:1 =if •

c

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Riijyarit sutiib kalatriitJi faririir;i sukhiini ca 1

ratra yatra bhavettr$tJii saritsiirarit viddhi tatra vai
Samsaktasyiipi na~ fiini tava janmani janmani 11
Praurj,havairiigyamiifritya vitalNtJafl sukhi bhava 11

3. Know that as the world wherever there is desire. 6. From birth to birth, kingdoms, sons, wives, bodies
Cultivating strong dispassion, free yourself from desire and and pleasures to which you were attached have been lost.
be contented.
at~qqit Cfltq;:r ~!l'~'l'Tfq ctli:f:{!TT l
a.s~~~m:rctlt ~ctfef~mm q)~ ~~a-
~
' ~+(f: ~«T~Cfi'TrnT~ t:f fq-~1;:air~r'Jif: l l\9l l
+1q-r~afmir1sr~ snfta~f!!f g-~" g: •nn •
Alamarthena kiimena sukrtenapi karmar:zii 1
Tm;,iimiitriitmako bandhastanniiso mok$a uccyate Ebhyab saritsiirakiintiire na vifrantamabhunmanab 11
BhaviisamsaktimiitretJa priiptituf tirmuhurmuhub 11
7. Enough of wealth, desire and piety in the wilder-
ness of the world. The mind cannot find peace in these.
4. Desire alone is the soul of bondage. Its annihilation
is said to be salvation. Through non-attachment to the world A~tavakra again denies even dlzarma, along with desire
alone one attains constant bliss of realization (of the Self). and wealth, reiterating X, I.
Another Random Scribd Document
with Unrelated Content
nostre dit fils, pour nous et pour luy, jurèrent aux sains évangiles
tenir et garder, et après cela jurèrent nos dis fils et neveu au nom
que dessus ; et depuis, nous et nostre dit frère l'avons confermé et
juré solempnelment : parmy lequel accort, entre les autres choses,
nostre frère et son fils devant dit sont tenus et ont promis bailler,
délivrer et délaissier à nous, nos hoirs et successeurs à tousjours, les
cités, contés, villes, chasteaux, forteresces, terres, revenues et
autres choses qui s'ensuivent, avec ce que nous tenons en Guyenne
et en Gascoigne ; à tenir et posséder perpétuelment à nous et à nos
hoirs et successeurs ce que en demaine en demaine, et ce que en
fié en fié, et par le temps et manière ci-après esclaircis : la cité, le
chastel et la conté de Poitiers, et toute la terre et le pays de Poitou,
ensemble le fieu de Thouart et la terre de Belleville ; la cité et le
chastel de Xaintes, et toute la terre et le pays de Xaintonge par deçà
et par delà la Charente, avecques la ville, chastel et forteresce de La
Rochelle, et leur appartenances et appendances ; la conté, le chastel
d'Agen et la terre et le pays d'Agenois ; la cité, le chastel et toute la
conté de Pierregort, et la terre et le pays de Pierreguis ; la cité et le
chastel de Lymoges et la terre et le pays de Lymosin ; la cité et le
chastel de Caours et la terre et le pays de Caoursin ; la cité, le
chastel et le pays de Tarbe et la terre et le pays et la conté de
Bigorre ; la conté, la terre et le pays de Gaure ; la conté et le chastel
d'Angoulesme et la conté et la terre et le pays d'Angoulesmois ; la
cité et le chastel de Rodés et la terre et le pays de Rouergue. Et s'il y
a aucuns seigneurs, comme le conte de Foix, le conte d'Armignac, le
conte de Lille, le conte de Pierregort, le conte de Lymoges ou autres
qui tiennent aucunes terres ou lieux dedens les mettes desdis lieux,
il en feront homaige à nous et tous autres services et devoirs deus à
cause de leur terres et lieux, en la manière qu'il les ont fais au temps
passé : et tout ce que nous ou aucuns des roys d'Angleterre
anciennement tindrent en la ville de Monstereul sur la mer et ès
appartenances : — toute la conté de Pontieu tout entièrement, sauf
et excepté que sé aucunes choses ont esté aliénées par les roys
d'Angleterre qui ont esté pour le temps, de ladite conté et
appartenances, et à autres personnes qui aux roys de France
estoient tenus, nostre dit frère né ses successeurs ne seront pas
tenus de les rendre à nous ; et sé lesdites aliénacions ont esté faites
aux roys de France qui ont esté par le temps sans aucun moyen, et
nostre dit frère le tiengne à présent en sa main, il les laissera à nous
entièrement, excepté que sé les roys de France les ont eu par
eschange ou autres terres, nous délivrerons ce que l'on a eu par
eschange, ou nous laisserons à nostre dit frère les choses ainsi
aliénées ; mais sé les roys d'Angleterre qui ont esté par le temps en
avoient aliéné ou transporté aucunes choses en autres personnes
que ès roys de France, et depuis il soient venus ès mains de nostre
dit frère, ou par partage, nostre dit frère ne sera pas tenu de les
rendre. Et aussi sé les choses dessusdites doivent homaige, nostre
dit frère les baillera à autres qui en feront omaige à nous, et s'il ne
doivent omaige, il nous baillera un tenant qui nous en fera le devoir
dedens un an prochain après ce que nostre dit frère sera parti de
Calais, — le chastel et la ville de Calais, le chastel, la ville et
seigneurie de Merque, les villes, chasteaux et seigneuries de
Sangate, Coulongne, Hammes, Wale et Oye avecques leur bois,
marés, rivières, seigneuries, advoisons d'églyse et toutes autres
appartenances et lieux entregisans dedens les mettes et bondes qui
s'ensuivent : C'est assavoir deçà Calais jusques au fil de la rivière
pardevant Gravelingues, et aussi par le fil de mesme la rivière tout
entour l'angle, et aussi par la rivière qui va par delà poil et par
meisme la rivière qui chiet au grant lay de Guynes jusques à Fretin
et d'ilec par la valée entour la montaigne Calculi, encloant meisme la
montaigne ; et aussi jusques à la mer, avec Sangate et toutes les
appartenances ; le chastel et la ville et tout entièrement la conté de
Guynes avecques toutes les terres, villes, chasteaux, forteresces,
lieux, homes, homaiges, bois, forès, droitures d'icelles, aussi
entièrement comme le conte de Guynes, derrain mort, les tint au
temps qu'il ala de vie à trespassement ; — et obéiront les églyses et
les bonnes gens estant dedens les limitations dudit conté de Guynes,
de Calais et de Merque et des autres lieux dessusdis, à nous ainsi
comme il obéissoient à nostre dit frère et au conte de Guynes qui fu
pour le temps. Toutes lesquelles choses comprises en ce présent
article et en l'article prochain précédent de Merque et de Calais,
nous tendrons en demaine, excepté les héritages des églyses qui
demourront auxdites églyses entièrement, quelque part qu'il soient
assises ; et aussi excepté les héritages des autres gens du païs de
Merque et de Calais, assis hors de la ville de Calais, jusques à la
value de cent livres de terre par an de la monnoie courant au païs et
au-dessoubs ; lesquels héritages leur demourront jusques à la value
dessusdite et au-dessoubs ; mais les habitacions et héritages assis
en ladite ville de Calais, avecques leur appartenances, demourront
en demaine à nous pour ordener à nostre volenté ; et aussi
demourront aux habitans en la terre, ville et conté de Guynes, toutes
leur demaines entièrement et revendront plainement, sauf ce que
est dit par avant des confrontations, mettes et bondes dessus dites
en l'article de Calais, et toutes les isles adjacens aux villes, païs et
lieux avant nommés, ensemble avecques toutes les autres isles,
lesquelles nous tenrons au temps dudit traictié. Et eust esté
pourparlé que nostre dit frère et son ainsné fils renonçassent aux
ressors et souverainnetés et à tout droit qu'il pourroient avoir en
toutes les choses dessusdites, et que nous les tenissions, comme
voisin, sans ressort et souveraineté de nostre dit frère audit royaume
de France, et que tout le droit que nostre dit frère avoit ès choses
dessus dites, il nous cédast et transportast perpétuelment et à
tousjours ; et aussi eust esté pourparlé que semblablement nous et
nostre dit fils renoncissons expressément à toutes les choses qui ne
doivent estre bailliées ou délivrées à nous par ledit traictié, et par
espécial au nom et au droit de la couronne et du royaume de
France, à omaige, souveraineté et demaine du duchié de Normendie,
du duchié de Touraine, des contés d'Anjou et du Maine, et
souveraineté et omaige du duchié de Bretaigne, à la souveraineté et
omaige du conté et païs de Flandres, et à toutes autres demandes
que nous faisons et faire pourrions pour quelque cause que ce soit,
excepté les choses dessus dites qui doivent demourer et estre
baillées à nous et à nos hoirs, et que nous leur transportassions,
cessissons et délaisissions tous les droits que nous pourrions avoir
en toutes les choses qui à nous (ne) doivent estre bailliées. — Sur
lesquelles choses, après pluseurs altercacions eues sur ce, et par
espécial pource que lesdites renonciacions ne se font pas de
présent, avons finablement accordé avec nostre dit frère par la
manière qui s'ensuit : c'est assavoir que nous et nostre dit ainsné fils
renoncerons, et ferons et avons promis à faire les renonciations,
transpors, cessions et délaissemens dessusdis, quant et si tost que
nostre dit frère aura baillié à nous ou à nos gens espécialment de
par nous députés, la cité et le chastel de Poitiers et toute la terre et
le païs du Poitou, ensemble le fié de Thouart et la terre de
Belleville ; la cité et le chastel d'Agen et toute la terre et le païs
d'Agenois ; la cité et le chastel de Pierregort et toute la terre et le
païs de Pierreguis ; la cité et le chastel de Caours et toute la terre et
le païs de Caoursin ; la cité et le chastel de Lymoges et toute la terre
et le païs de Lymosin ; et toute la conté de Gaure. Lesquelles choses
nostre dit frère nous a promis à baillier ou à nos espéciaux députés
dedens la feste de la Nativité Saint-Jehan-Baptiste sé il peut ; et
tantost après ce, devant certaines personnes que nostre dit frère
députera, nous et notre dit ainsné fils ferons en nostre royaume
ycelles renonciations, transpors, cessions et délaissemens par foy et
sairement, solempnelment, et d'icelles ferons bonnes lettres
ouvertes, scellées de nostre grant seel, par la manière et forme
comprise en nos autres lettres sur ce faites et que compris est audit
traictié, lesquelles nous envoierons à la feste de l'Assomption Nostre-
Dame prochain ensuivant, en l'églyse des Augustins à Bruges ; et les
ferons baillier à ceux que nostre dit frère y envoiera lors pour les
recevoir. Et sé dedens ladite feste saint Jehan-Baptiste, nostre dit
frère ne povoit baillier les cités, chasteaux, villes, terres, païs, isles et
lieux dessus prochainement nommés, il les doit baillier dedens la
feste de Toussains prochaine venant en un an ; et icelles bailliées,
ferons nous et nostre dit fils lesdites renonciations, transpors,
cessions et délaissemens pardevant les gens qui seront députés par
nostre dit frère, comme dit est, et en ferons lettres telles et par la
manière dessusdite, et les ferons baillier à ses gens au jour de la
feste saint Andrieu lors ensuivant, en ladite églyse des Augustins, à
Bruges, par la manière dessus dite. Et aussi nous a promis nostre dit
frère que il et son ainsné fils renonceront et feront semblables, lors
et par la manière dessus dite, les renonciations, transpors, cessions
et délaissemens accordés par ledit traictié à faire de sa partie, si
comme dessus est dit ; et envoiera ses lettres patentes scellées de
son grant seel auxdis lieux et termes pour les baillier aux gens qui
de par nous y seront députés, semblablement comme dit est. Et
aussi nous a promis et accordé nostre dit frère que luy et ses hoirs
cesseront, jusques aux termes desdites renonciations dessus
esclaircies, de user de souverainnetés et ressors en toutes les cités,
contés, chasteaux, villes, terres, païs, isles et lieux que nous tenions
au temps dudit traictié, lesquelles nous doivent demourer par ledit
traictié, et ès autres qui, à cause desdites renonciations et dudit
traictié, nous seront bailliées et doivent demourer à nous et nos
hoirs, sans ce que nostre dit frère ou ses hoirs ou autres à cause de
la couronne de France, jusques aux termes dessus esclaircis et iceux
durans, puissent user d'aucuns services ou souverainneté, né
demander subjecion sur nous, nos hoirs, nos subgiés d'icelles
présens et avenir, né querelles ou appeaux en leur court recevoir, né
rescrire icelles, né de jusridicion aucune user à cause des cités,
contés, chasteaux, villes, terres, païs, isles et lieux prochains
nommés. Et nous a aussi accordé nostre dit frère que nous né nos
hoirs, né aucuns de nos subgiés, à cause desdites cités, chasteaux,
villes, terres, païs, isles et lieux prochains avant dis, comme dit est,
soient tenus né obligiés de le recognoistre nostre souverain, né de
faire aucune subjeccion, service né devoir à luy né à ses hoirs né à
la couronne de France, jusques aux termes des renonciations devant
dites. Et aussi accordons et promettons à nostre dit frère que nous
et nos hoirs cesserons de nous appeller et porter roys de France par
lettres né autrement jusques aux termes dessus nommés, et iceux
durans. Et combien que ès articles dudit accort et traictié de la paix
en ces présentes lettres, ou autres dépendans desdis articles ou de
ces présentes ou d'autres quelconques, que elles soient ou feussent,
aucunes paroles ou fait aucun que nous ou nostre dit frère déissions
ou féissions qui sentissent translacion ou renonciations taisibles ou
expresses des ressors ou souverainnetés [257] , est l'intencion de
nous et de nostre dit frère que les avant dis souverainnetés et
ressors que nostre dit frère se dit avoir ès dites terres qui nous
seront bailliées, comme dit est, demourront en l'estat auquel elles
sont à présent. Mais toutesvoies que il cessera de en user et de
demander subjeccion par la manière dessus dite, jusques aux termes
dessus esclaircis. Et aussi voulons et accordons à nostre dit frère
que, après ce qu'il aura baillié lesdites cités, contés, chasteaux,
villes, terres, païs, isles et lieux qu'il nous doit baillier parmy sa
délivrance et renonciacions dessusdites ; et lesdites renonciations,
transpors et cessions qui sont à faire de sa partie, pour luy et pour
son ainsné fils, faites et envoiées auxdis jour et lieu à Bruges,
lesdites lettres bailliées aux députés de par nous, que la
renonciacion, transport, cession et délaissement à faire de nostre
partie soient tenues pour faites ; et par habondant, nous renonçons
dès lors par exprès au nom et au droit de la couronne du royaume
de France, et à toutes les choses que nous devons renoncier par
force dudit traictié, si avant comme proffitter pourra à nostre dit
frère et à ses hoirs. Et voulons et accordons que, par ces présentes,
ledit traictié de paix et accort fait entre nous et nostre dit frère, les
subgiés, aliés et adhérens d'une partie et d'autre, ne soit, quant aux
autres choses contenues en iceluy, empiré ou affebli en aucune
manière ; mais voulons et nous plaist qu'il soient et demeurent en
leur plaine force et vertu. Toutes lesquelles choses en ces présentes
lettres escriptes, nous, roy d'Angleterre dessusdit, voulons, octroyons
et promettons loyalment et en bonne foy et par nostre sairement fait
sur le corps Dieu ès sains évangiles, tenir, garder, entériner et
accomplir sans fraude et sans mal engin de nostre partie ; et à ce et
pour ce faire, obligons à nostre dit frère de France, nous, nos hoirs
et tous nos biens présens et avenir, en quelque lieu qu'il soient,
renonçant par nostre dite foy et sairement à toutes exceptions de
fraude, décevance, de crois pris et à prendre et à empétrer,
dispensacion de pape ou d'autre au contraire ; laquelle sé empétrée
estoit, nous voulons estre nulle et de nulle valeur, et que nous ne
nous en puissions aidier, et aux drois disans que royaume ne pourra
estre devisé, et général renonciacion non valoir fors en certaine
manière, et à tout ce que nous pourrions proposer au contraire, en
jugement ou dehors. En tesmoin desquelles choses, nous avons fait
mettre nostre grant séel à ces présentes. Donné à nostre ville de
Calais sous nostre grant séel, le vint-quatriesme jour d'octobre, l'an
de grace mil trois cent soixante. »
 [256] Espérés. C'est-à-dire : conjecturés, présumés.
[257] Dans plusieurs manuscrits, on voit écrit à la marge,
de la main courante : Nota : Des ressors et souverainetés.

XIV.

Coment le roy ala à Tournay pour parler au conte de Flandres du

mariage de sa fille et de Phelippe de Bourgoigne, frère dudit roy ; et
de huit cardinaux que le pape fist.

En l'entrée du mois de septembre ensuivant, le roy parti de Paris

pour aler à Tournay, là où il avoit mandé le conte de Flandres, le duc
de Breban et le conte de Haynaut, en espérance de parfaire le
mariage de messire Phelippe, duc de Bourgoigne, frère dudit roy, et
de Marguerite fille dudit conte de Flandres, laquelle avoit par avant
esté mariée à messire Phelippe duc de Bourgoigne, derrenier
trespassé. Mais ledit conte de Flandres ne fu point à Tournay à la
journée que le roy avoit entencion que il y feust, et se envoia
excuser pour cause de maladie : et pour ce s'en retourna le roy à
Paris sans autre chose faire dudit mariage. Mais madame
Marguerite, contesse d'Artois et mère dudit conte de Flandres, qui
estoit alée à Tournay pour celle cause, et qui moult vouloit et desiroit
ledit mariage estre fait, ala par devers son dit fils à Malines, en
poursuivant toujours la perfection et accomplissement dudit
mariage. Item, le vendredi vint-deuxiesme jour du mois de
septembre dessusdit, mil trois cent soixante-huit, le pape Urbain qui
estoit à Monflacon [258] fist huit cardinaux ; c'est assavoir : le
patriarche de Jérusalem, le patriarche d'Alexandrie, l'arcevesque de
Cantorbire, anglois, l'arcevesque de Naples, messire Jehan de
Dormans, evesque de Beauvais et chancelier de France, né de
Dormans [259] sur la rivière de Marne ; monseigneur Estienne de
Paris, evesque de Paris, né de Vitry auprès Paris sur la rivière de
Saine, l'evesque de Castres et le prieur de Saint-Pierre de Rome. Et
en vindrent les nouvelles certaines à Paris et les lettres de pluseurs
cardinaux, le sixiesme jour du mois d'octobre ensuivant. Item, en la
fin dudit mois de septembre, les Anglois de compaignie, qui estoient
en la ville de [260] Chasteau de Vire, s'en partirent, pour certaine
somme de florins que l'en leur donna, et s'en alèrent à Chasteau-
Gontier par devers leur compaignons qui là estoient, et pristrent
pluseurs forteresces environ, pour ce qu'il ne povoient tous estre
logiés en ladite ville de Chasteau-Gontier.
[258] Montflacon. Montefiascone.
[259] Né de Dormans. Son tombeau est encore dans
l'église de la petite ville de Dormans, entre Épernay et
Château-Thierry.
[260] De. Peut-être faudroit-il lire : Et… Les éditions
imprimées portent : Au chastel de la ville.

Item, en celui temps lesdis Gascoins de compaignie, qui avoient

passé la rivière de Loire, comme dit est, alèrent en Touraine, et
grant foison de gens d'armes du royaume de France, tant aux gaiges
du roy comme sans gaiges alèrent après, en espérance de les
combattre, jusques à une ville que l'en appelle Faye-les-
Vigneuses [261] , en laquelle se estoient retrais lesdis Gascoins ; et se
tindrent lesdites gens d'armes devant ladite ville par aucuns jours,
cuidans que iceux Gascoins deussent issir de ladite ville pour
combattre : mais riens n'en firent, et pour ce se retraistrent lesdites
gens d'armes de France en la ville de Lodun, et assez tost après se
départirent, et lesdis Gascoins demourèrent en ladite ville de Faye.
[261] Aujourd'hui Faye-la-Vineuse, bourg du département
d'Indre-et-Loire, à six lieues de Chinon.

Item, le jeudi vint-troisiesme jour du moys de novembre

ensuivant, aucuns chevaliers et escuiers de la duchié de Bourgoigne,
jusques au nombre de cinquante combatans ou environ, se
combattirent à gens de compaignie qui estoient partis de la
forteresce de Lez en Beaujeulais, et avoient chevauchié par la duchié
de Bourgoigne jusques à Crevant, et s'en retournoient par la conté
de Nevers ; et les dessusdis de Bourgoigne les suivirent jusques à
une ville appellée Semelay [262] , et là se combattirent à eux et les
desconfirent. Et furent desdis des compaignies mors jusques au
nombre de onze ou de douze, et environ quarante pris, et les autres
s'enfouirent ; et si furent rescous grant foison de prisonniers que
lesdis des compaignies avoient pris.
[262] Semelay. Aujourd'hui village du département de la
Nièvre, à sept lieues de Château-Chinon.

XV.

De la Nativité de Charles, premier fils de Charles-le-Quint, roy de

France.

Le dimenche tiers jour du mois de décembre, l'an mil trois cent

soixante-huit dessusdit, premier jour de l'Avent Nostre-Seigneur, en
la tierce heure après mienuit, la royne Jehanne, femme du roy
Charles lors roy de France, ot son premier fils en l'ostel de emprès
Saint-Pol de Paris ; et estoit la lune au signe de la Vierge en la
seconde face dudit signe, et avoit la lune vint-trois jours. Duquel
enfantement ledit roy et tout le peuple de France orent très grant
joie, et non pas sans cause ; car onques ledit roy n'avoit eu aucun
enfant masle. Et en rendi ledit roy graces à Dieu et à la vierge Marie.
Et celui jour ala à Nostre-Dame de Paris, et fist chanter devant
l'image de Nostre-Dame, à l'entrée du cuer, une belle messe de
Nostre-Dame ; et l'endemain, au jour de lundi, ala à Saint-Denis en
France en pélerinage, et fist donner aux ordres de Paris grant foison
de florins jusques au nombre de trois mille florins et de plus.
Item, celuy jour de dimenche, messire Aymeri de Margnac,
nouvel evesque de Paris, entra à Paris et fu apporté de Ste-
Geneviève à Nostre-Dame, si comme il est acoustumé : et luy fist le
roy sa feste et donna à disner au Louvre audit evesque et à tous
ceux qui le acompaignièrent.

XVI.

De la solempnité du baptisement de Charles, fils du roy Charles le

quint de ce nom.

Le mercredi ensuivant, sixiesme jour de décembre, l'an mil trois

cent soixante-huit dessusdit, ledit fils du roy fu crestienné en l'églyse
de Saint-Pol de Paris, environ heure de prime, par la manière qui
ensuit. Et dès le jour de devant furent faites lices de mairien [263] en
la rue, devant ladite églyse et aussi dedens ladite églyse environ les
fons, pour mieux garder qu'il n'y eut trop presse de gens.
[263] Lices de mairien. Enceintes en bois.

Premièrement : devant ledit enfant ot deux cens varlès qui

portoient deux cens torches, qui tous demourèrent en ladite rue,
tenant lesdites torches ardans excepté seulement vint-six qui
entrèrent dedens ledit moustier. Et après estoit messire Hue de
Chasteillon, seigneur de Dampierre, maistre des arbalestiers, qui
portoit un cierge en sa main, et le conte de Tanquarville si portoit
une couppe en laquelle estoit le sel, et avoit une touaille en son col
dont ledit sel estoit couvert. Et après estoit la royne Jehanne
d'Evreux qui portoit ledit enfant sur ses bras ; et monseigneur
Charles, seigneur de Montmorenci, et monseigneur Charles, conte de
Dampmartin, estoit d'encoste luy ; et ainsi issirent dudit hostel du
roy de Saint-Pol, par la porte qui est au plus près de ladite églyse. Et
tantost après ledit enfant, estoient le duc d'Orliens, oncle du roy, le
duc de Berry, le duc de Bourbon, frère de la royne, et pluseurs
autres grans seigneurs et dames ; la royne Jehanne, la duchesse
d'Orliens sa fille, la contesse de Harecourt et la dame de Lebret,
suers de la royne, lesquelles estoient bien parées en couronnes et en
joyaux : et après pluseurs autres dames et damoiselles bien parées
et bien aournées [264] . Et ainsi fu apporté ledit enfant jusques à la
grant porte de ladite églyse de Saint-Pol, à laquelle porte estoient,
qui attendoient ledit enfant, le cardinal de Beauvais, chancelier de
France, qui ledit enfant crestienna ; et le cardinal de Paris en sa
chappe de drap sans autres aournemens, et les arcevesques de Lyon
et de Sens, et les evesques d'Evreux, de Coustances, de Troyes,
d'Arras, de Meaux, de Beauvais, de Noyon et de Paris ; et les abbés
de St-Denis, de Saint-Germain-des-Prés, de Sainte-Geneviève, de
Saint-Victor, de Saint-Magloire, tous en mitres et en crosses et tous
furent au crestiennement. Et le tint sur les fons ledit seigneur de
Montmorency, et fu appellé Charles, pour lesdis seigneur de
Montmorency et conte de Dampmartin, qui ce meisme nom avoient.
Et après fu reporté ledit enfant audit hostel de Saint-Pol par le
cimetière de ladite églyse et par un huys par lequel l'on entroit audit
hostel, pour la presse qui estoit devant ladite églyse [265] . Et celuy
jour, fist le roy faire une donnée [266] en la couture Ste-Katherine, de
huit parisis à chascune personne qui voult aler à ladite donnée, et y
ot si grant presse que pluseurs femmes furent mortes en ladite
presse. Item, celuy mercredi après vespres, ledit cardinal de Paris
partist de ladite ville pour aler à Rome devers le pape, et prist congié
du roy au Louvre ; et le convoièrent jusques hors de Paris les ducs
de Berry et de Bourgoigne, frères dudit roy, et aussi fist le cardinal
de Beauvais et pluseurs autres prélas qui estoient en ladite ville de
Paris ; et s'en ala au giste à Charenton. Item, le vendredi, jour de la
Purificacion Nostre-Dame, audit an mil trois cent soixante-huit,
messire Guillaume de Meleun, lors arcevesque de Sens par bulle du
pape à luy sur ce envoiée, présenta et bailla audit cardinal de
Beauvais, chancelier de France, le chappel rouge au chastel du
Louvre emprès Paris, en la présence du roy Charles, après la messe,
emprès l'autel de la chappelle dudit chastel.
[264] Le tableau de cette procession, fort exact du moins
pour les premiers personnages jusqu'au comte de Dammartin
 inclusivement, se reconnoît dans une miniature du manuscrit
de Charles V, fo 446, vo. Montfaucon n'a pas connu ce
précieux volume, comme j'ai eu déjà l'occasion de le
remarquer sous le règne du roi Jean.
[265] Aujourd'hui l'on ne prendroit pas un détour aussi
déplaisant, et nos sergens de ville feroient bonne raison de
cette presse.
[266] Une donnée. Un don.

Item, le dimenche ensuivant, quatriesme jour du mois de février

l'an dessus dit, la royne releva de sa gésine de son dit fils, auquel le
roy avoit donné le nom de Daulphin de Viennois ; et pour ce estoit
appellé monseigneur le daulphin. Et eut grant feste auxdites
relevailles à disner et après disner de dancier et d'autres
esbatemens.
Item, en celuy temps, en divers jours, se rendirent aux gens du
roy de France pluseurs villes et forteresces du duchié de Guyenne,
qui par avant estoient subgiés du roy d'Angleterre ; et aderèrent aux
appellacions que avoient faites le conte d'Armignac, le conte de
Pierregort, le seigneur de Lebret et pluseurs autres du pays de
Guyenne contre le prince de Galles, ainsné fils du roy d'Angleterre et
duc de Guyenne. Et en ce temps ledit prince accoucha malade d'une
moult grave maladie et devint ydropite. Et pour les causes devant
dites, le roy d'Angleterre envoia des Anglois de son pays et un sien
autre fils appellé monseigneur Hémon [267] au pays de Guyenne. Car
pour occasion desdites appellacions, se ensivit guerre entre lesdis
roy et ses enfans contre lesdis appellans.
[267] Hemon. Edmond.

XVII.
De la desconfiture de la bataille du roy Pierre d'Espaigne, et coment
il mourust.

En l'an dessus dit mil trois cent soixante-huit, le quatorziesme

jour du mois de mars, le roy Henry et le roy Pierre de Castelle,
desquels chascun tenoit grant partie du royaume de Castelle, se
combattirent assez près de Sebille [268] la Grant, et estoient avec
ledit Henry pluseurs François et Bretons tenant la partie du roy de
France ; et avecques ledit Pierre estoient pluseurs Castellains et
Sarrasins. Et fu iceluy Pierre desconfit et très grant foison de ses
gens mors. Et il s'enfoui en un chastel qui estoit assez près du lieu
de bataille, et fu suivi par le roy et par ses gens qui se mistrent
entour le chastel. Et iceluy Pierre, cuidant eschapper, traicta à
aucuns de ceux de la partie de Henry qui estoient hors dudit chastel,
lesquels le revelèrent audit Henry. Et fu iceluy Henry à l'encontre
dudit Pierre ou ses gens pour luy, et pristrent ledit Pierre au partir
dudit chastel, et luy fist ledit Henry couper la teste le vint-deuxiesme
jour dudit mois. Si fu-l'en lié en France de ceste aventure, car ledit
Henry avoit tousjours tenu et encore tenoit la partie de France, et le
roy Pierre estoit alié aux Anglois : toutesvoies estoient frères lesdis
Henry et Pierre ; mais Pierre estoit légitime et Henry non, si comme
l'en disoit. Et demoura le royaume tout enterin [269] audit Henry, et
certainement moult de gens tenoient que ce fust avenu audit Pierre
pour ce qu'il estoit très mauvais homme et avoit murdri
mauvaisement et traytreusement sa bonne femme espousée, fille du
duc de Bourbon et seur de la royne de France.
[268] Sebille. Séville.
[269] Enterin. Entier.

XVIII.
 De la confirmacion du mariage de messire Phelippe duc de
Bourgoigne et de la fille au conte de Flandres, et coment Abbeville
en Pontieu et pluseurs autres villes se rendirent au roy de France.

ANNÉE 1369
L'an de grace mil trois cens soixante-neuf, le
samedi après Pasques, qui fu le septiesme jour
d'avril, car Pasques furent celui an le premier jour d'avril, le mariage
qui longuement avoit esté traictié de messire Phelippe, frère du roy
de France Charles, et duc de Bourgoigne, et de Marguerite fille de
messire Loys conte de Flandres, fu passé et accordé par certaine
manière et condicion dont mencion sera faite ci-après, après ce que
la cronique fera mencion de la solempnisacion dudit mariage en
sainte église.
Item, le dimenche vint-neuviesme jour dudit moys d'avril l'an
dessus dit, la ville d'Abbeville en Pontieu se rendi aux gens du roy de
France ; c'est assavoir à messire Hue de Chastillon, maistre des
arbalestiers dudit roy, pour et au nom dudit roy, comme à leur
souverain seigneur. Et celuy jour se rendi la ville de Rue [270] . Et
celle sepmaine se rendirent pareillement toutes les villes, chasteaux
et forteresses de la conté de Pontieu que le roy d'Angleterre tenoit,
par telle manière que ledit roy de France ot par ses gens la
possession de ladite conté en dix jours après ce que ladite ville
d'Abbeville se fu rendue ; excepté une forteresse appellée
Noyelle [271] , laquelle n'estoit pas du demaine de ladite conté, mais
en estoit tenue en fief ; et le demaine estoit à la contesse
d'Aubemarle, à laquelle contesse les gens du roy d'Angleterre
l'avoient ostée : et la tindrent messire Nicole Stauroure et autres
Anglois qui estoient dedens. Et les causes pour lesquelles le roy de
France fist prendre ladite conté et les autres terres assises en
Guyenne qui se mistrent en l'obéissance du roy de France, et par
avant estoient au roy d'Angleterre, seront ci-après escriptes.
[270] Rue. Petite ville de Picardie, à six lieues d'Abbeville.
[271] Noyelle. Aujourd'hui Noyelles-sur-Mer, bourg du
département de la Somme, à quatre lieues d'Abbeville.
 Item, le second jour de mai, l'an dessus dit, se présentèrent en
parlement contre Edouart prince de Galles et duc de Guyenne, le
conte d'Armignac, messire Jean d'Armignac, le seigneur de Lebret, et
pluseurs autres nobles, consuls, consulas et communautés du duchié
de Guyenne, lesquels avoient appellé dudit duc de Guyenne.

XIX.

Du parlement que le roy tint pour le fait des appellacions, et dont

mencion est faite.

Le mercredi neuviesme [272] jour dudit moys de mai, veille de

l'Ascencion l'an dessus dit, le roy de France Charles fu en la chambre
de parlement, en la manière que le roy de France y a acoustumé de
estre, et la royne Jehanne assise d'encoste le roy, et le cardinal de
Beauvais chancelier de France au-dessus, au lieu auquel siet le
premier président. Et de ce renc séoient les arcevesques de Rains,
de Sens et de Tours, et pluseurs evesques jusques au nombre de
quinze ; et pluseurs abbés et autres gens d'église envoiés à celle
convocacion séoient ès bas bans et par terre. Et au renc où séoient
les lays de parlement, séoient les ducs d'Orléans et de Bourgoigne,
le conte d'Alençon, le conte d'Eu et le conte d'Etampes, tous des
Fleurs de lis, et pluseurs autres nobles ; et aussi avoit en ladite
chambre gens des bonnes villes envoyés en ladite assemblée, et
d'autres si grant nombre que toute la chambre estoit pleine. Et là fist
dire et exposer le roy par ledit cardinal, et après par messire
Guillaume de Dormans, frère dudit cardinal, coment il avoit esté
requis par lesdis appellans du duchié de Guyenne, de recevoir leur
appelacions dont dessus est faite mencion, et coment il avoit esté
conseillié de les recevoir, et que il ne les povoit né devoit refuser, et
pour ce les avoit reçues, et donné ajournement aux appellans contre
ledit prince ; coment, pour celle cause et pour autres, le roy
d'Angleterre avoit envoié par devers le roy de France, et coment le
roy de France avoit envoié en Angleterre les contes de Tanquarville
et de Salebruche, messire Guillaume de Dormans et le doyen de
Paris. Et fist dire le roy par ledit messire Guillaume de Dormans les
responses que il avoit faites audit roy d'Angleterre sur ses dites
requestes, et aussi les requestes que il luy avoient faites pour le roy
de France, et la response que avoit fait sur tout le conseil du roy
d'Angleterre, tout en la forme et manière que escript sera ci-après.
Et fu dit par la bouche du roy à tous que sé il véoient que il eust fait
chose que il ne deust, que il le déissent et il corrigeroit ce que il
avoit fait [273] , car il n'y avoit faite chose que bien ne se peust
adrecier sé deffaut ou trop avoit fait ; et fu di à tous, tant par le roy
comme par ledit cardinal, que chascun y pensast et que le vendredi
ensuivant refeussent bien matin en ladite chambre pour dire leur
avis sur ce.
[272] Le mercredi neuviesme. Et non pas le mardi vint-
uniesme, avec les éditions précédentes et plusieurs
manuscrits. Cette année-là, le vingt-un mai tomboit un lundi,
et le neuf étoit bien un mercredi, comme le porte la leçon de
Charles V.
[273] Voilà un exemple remarquable de l'absolutisme de
notre ancienne monarchie.

Item, le jeudi ensuivant, jour de l'Ascension à relevée, le roy, la

royne Jehanne et grant nombre des conseilliers du roy, tous les
prélas et les nobles refurent assemblés en ladite chambre de
parlement, et dist le roy et fist dire par le cardinal et par messire
Guillaume de Dormans son frère, les causes pour lesquelles il avoit
receu les appeaux fais du prince et de ses officiers, par lesdis conte
d'Armignac, seigneur de Lebret et leur adhérens. Et dist lors le roy
que il vouloit avoir leur conseil et avis, se il avoit en aucune chose
failli ou erré : lesquels tous d'un accort, chascun par sa bouche,
respondirent que le roy avoit raisonnablement fait ce que il avoit fait,
et ne le devoit né povoit reffuser, et que sé le roy d'Angleterre faisoit
guerre pour celle cause, induement la feroit et sans raison. Item, le
vendredi matin ensuivant, onziesme jour dudit moys de mai, le roy,
ladite royne, les prélas, les nobles, les bonnes villes refurent
assemblés en ladite chambre de parlement, et furent tous d'accort
par la manière que avoient esté les autres le jour précédent à
relevée ; et après furent leues les responses qui avoient esté avisées
à faire au roy d'Angleterre sur la bille [274] ou cédule qui avoit esté
bailliée ès gens du roy de France en Angleterre, lesquelles responses
furent approuvées de tous ceux de ladite assemblée. Et si fu ordené
que le roy les envoieroit en Angleterre au conseil du roy d'Angletere,
et ainsi fu fait.
[274] Bille. Et non bulle, comme les éditions précédentes.
C'est encore aujourd'hui le mot anglois bill.

Cy après s'ensuyvent les escriptures qui furent leues devant le

roy, et premièrement la bille ou cédule qui fu apportée d'Angleterre.
C'est la teneur de la bille ou cédule bailliée par le roi d'Angleterre ou
son conseil aus messages derrenièrement envoiés en Angleterre par
le roy de France, et est ladite bille ou cédule signée de maistre
Jehan de Brankette, secrétaire dudit roy d'Angleterre.

XX.

La teneur de la lettre du roy d'Angleterre.

« A la révérence nostre Seigneur, et pour bonne paix garder,

nourrir et maintenir à perpétuité, entre le roy d'Angleterre, son
royaume, ses terres et subgiés, et pour espargnier effusion de sanc
crestien, et aussi pour bien de tout le commun peuple ; si est avis au
conseil le roy d'Angleterre que toutes les demandes, contencions,
débas et questions meus et demenés par entre les deux roys et
autres à cause de eux, puis la paix derrenièrement faite, se mettront
en ordenance et bon appointement d'estre finablement bien
appaisiés, et ladite paix bien tenue et gardée par entre eux à
tousjours, parmi l'acomplissement des choses dessoubs escriptes. Et
premièrement que là où les messages de France, pour appaisier tous
les débas de la terre de Belleville et de toutes autres terres
contencieuses entre les deux roys, ont offert au roy d'Angleterre la
commune paix [275] de Rouergue, le chastel de la Roche-sur-Yon, la
conté de la Marche et la terre du conte d'Estampes en Aquitaine ;
voirs est que ladite commune de Rouergue, par mandement du roy
de France a esté bailliée et livrée au roy d'Angleterre par la paix, et
ainsi le tient-il et possède à présent ; si semble audit conseil que elle
lui devra demourer à perpétuité sans y estre mis aucun
empeschement ; et semble aussi que ledit chastel de la Roche-sur-
Yon qui est notoirement assis dedens la terre et le pays de Poitou,
lui devra aussi demourer par ladite paix. Et quant à la conté de la
Marche et la terre d'Estampes, le roy d'Angleterre ou son conseil
n'ont aucune cognoissance de la value ; mais le roy envoiera pour
s'en informer, et sé lesdites terres soient de si convenable value que
il pourront auques recompenser ladite terre de Belleville, selon
l'intencion du traictié de la paix, le conseil pense bien que le roy se
tiendra assez près de les recevoir, au cas que la terre de Belleville ne
se pourra rendre en aucune manière en propre substance. Et
supposé que ladite conté de La Marche et les terres d'Estampes ne
soient notablement de ladite value, si pense tous dis le conseil du
roy que le roy de France y ordenera d'autres terres, en ce cas, dont
le roy d'Angleterre se tendra content de ladite terre de Belleville, en
accomplissant quant à ce le traictié de la paix, et aussi les autres
terres et lieux qui restent encore à baillier et délivrer au pays
d'Aquitaine soient bailliées ou suffisant recompensation pour ycelles,
dont le roy se pourra tenir content. Et quant aux hommaiges et fiefs
de Cayeux, Huppi, Vergies, Araines et autres qui restent encore à
baillier en Pontieu, et aussi la ville de Monstereul sur la mer, et oultre
ce, l'angle qui est, par exprès, compris dedens les mettes et landes
de Calais et de Merk, semble audit conseil que toutes lesdites choses
tant évidemment appartiennent au roy, et dont il a bonne et clère
cognoissance selon le fait et l'intencion de la paix susdite, que il ne
les devra par nulle voie laissier. Et oultre ce, ledit conseil s'en est
parfondement pourpensé parmerveillant [276] très entièrement
comment le roy de France a receu ou voulu recevoir les appeaux du
conte d'Armignac, du sire de Lebret et de leur adhérens et complis,
actendu qu'il estoit et est tenu et obligié par ladite paix d'avoir baillié
et délivré audit roy d'Angleterre ou à ses députés, toutes les terres
comprises ès lettres avecques la clause : c'est assavoir ; et, icelles
délivrées et baillées, tantost avoir renoncié expressement aux
ressors et souverainetés ; et cependant avoir sursis de user de
souveraineté et de ressort ès terres dessus dites, et de recevoir
aucunes appellacions et de rescrire à icelles, si comme ces choses et
autres sont assez clèrement comprises ès lectres devant dites. Si à
partant sursis le roy de France, tant que en ença, de user desdites
souverainetés et ressors ; et est tout vray que le conte d'Armignac et
le sire de Lebret et tous les autres vassaux et subgiés des
seigneuries et terres en Aquitaine en ont fait hommaige lige au roy
d'Angleterre, comme à seigneur souverain et lige, et encontre toutes
les personnes qui pourront vivre et mourir ; et depuis il ont fait aussi
hommaige au prince, retenu et réservé par exprès la souveraineté et
le ressort au roy d'Angleterre. Dont par lesdites causes et autres
raisonnables, semble au conseil le roy d'Angleterre, que considéré la
forme de ladite paix que tant estoit honorable et proffitable au
royaume de France et à toute crestienté, que la réception desdites
appellacions n'a mie esté bien faite né passée si ordencement né à si
bonne affeccion et amour comme il devoit avoir esté fait de raison,
parmy le fait et entencion de la paix et les aliances affermées entre
eux. Ains semblent estre moult préjudiciables et contraires à
l'honneur et à l'estat du roy et de son fils le prince et de toute la
maison d'Angleterre, et pourra estre évident matière de rébellion des
subgiés, et aussi donner très-grant occasion d'enfraindre la paix, sé
bon remède n'y soit mis sur ce plus hastivement. Et comme le roy
d'Angleterre s'en est tousdis depuis la paix déporté de soy appeller
ou porter roy de France par lectres ou autrement, par mesme la
manière, le roy de France s'en déust avoir déporté de user de
souveraineté et ressort avant touchiés. Néantmoins au cas que le roy
de France vueille amiablement reparer et redrecier lesdis actemptas
et remettre lesdis appellans arrière en la vraie obéissance dudit roy
d'Angleterre, et faire expressément les renonciations et délaissement
des souverainetés et ressort accordés à faire de sa partie, et en
envoie ses lectres au roy d'Angleterre par fourme de ladite paix,
laquelle chose si est proprement la substance et effet de ladite paix,
et sans laquelle elle ne se pourra aucunement tenir ; adonques
pense bien ledit conseil que le roy d'Angleterre fera les renonciacions
à faire de sa partie, et sur ce envoiera ses lectres au roy de France
en quanque il est tenu à faire, selon la forme de la paix dessus
dite. »
[275] La plupart des manuscrits portent la commune et
pays de Rouergue ; mais on doit préférer la leçon de Charles
V et celle du manuscrit de Jean, duc de Berry, no 8302.
[276] Parmerveillant. S'esmerveillant fort.

(C'est la response que fait le roy de France en son conseil aux

poins et articles contenus en la bille ou cédule dessus escripte. —
Premièrement à ce qui est contenu au commencement de ladite
cédule que à la révérence de Dieu, la paix autrefois faite entre les
roys pourroit prendre et recevoir bon appointement sé les choses
que ledit roy d'Angleterre requiert par ladite cédule lui estoient faites
et accomplies et que par ce pourroit estre eschevée très-grant
effusion de sanc crestien et bonne paix gardée entre lesdis roys.)
« Que le roy de France a toujours voulu et encore veult tenir et
garder ladite paix, né onques ne fist né fera le contraire, au cas que
le roy d'Angleterre la tendra de sa partie ; et ce a bien apparu au roy
d'Angleterre pour ce qui luy a esté dit et offert derrenièrement par
lesdis messages du roy de France, et encore pourra apparoir
clerement à tout homme, par ce qui sera touchié brièvement ci-
après. Et semble que le roy d'Angleterre et son conseil, sauve leur
grace, ne veulent pas que ladite paix reçoive bon appointement ; car
les choses qu'il requièrent sont desraisonnables, et en la plus grant
partie contre le traictié de la paix. Et n'est tenu le roy de France de
les faire par raison né par ladite paix ; et, selon raison, qui veult
aucune chose il doit prendre et eslire moiens et causes raisonnables
pour y venir et pour avoir et obtenir raisonnablement ce qu'il
requiert, autrement on puet dire et tenir par raison qu'il ne la veult
pas ; et à la vérité ledit roy de France eust plus chier que le roy
d'Angleterre offrist et requerist telles choses et si raisonnables
comme il déust faire pour la paix. »
(Item, à ce qui est contenu au premier article de ladite cédulle,
faisant mencion de la terre de Belleville et autres contencieuses, et
des offres faites par le roy de France pour icelles terres
contencieuses.)
« Qu'il est vérité que le roy de France par sesdis messages fist
offrir audit roy d'Angleterre, pour le debat de la terre de Belleville et
pour toutes autres contencieuses, tant de Picardie comme d'ailleurs
dont ledit roy d'Angleterre faisoit ou povoit faire demande à cause
du traictié de la paix, et pour la délivrance de tous les hostaiges
nobles, la revenue de la commune paix de Rouergue, de laquelle le
roy de France fait demande ; de la ville et le chastel de la Roche-sur-
Yon, la conté de La Marche, et la terre que monseigneur d'Estampes
a en Poitou, à cause de madame sa femme ; lesquelles choses sont
très-nobles et de très-grant valeur : et ceste offre faisoit le roy de
France, pour avoir paix audit roy d'Angleterre, et pour oster toutes
matières de débas et de questions ; car le roy de France n'i estoit né
est en riens tenus, ainçois tient et tout son conseil que ledit roy
d'Angleterre n'a cause né raison de faire les demandes qu'il fait de la
terre de Belleville et autres contencieuses. Et a tousjours offert le
roy de France que le pape et l'église de Rome, à qui les parties se
sont soubmises de tout l'accomplissement de la paix par foy et
sairement, cognoisse et détermine du débat desdites terres
contencieuses, veu ledit traictié et oyes les parties sommièrement et
de plain. Ou sé le roy d'Angleterre veult que les commissions soient
renouvelées aux commissaires autrefois esleus des parties, sur le
débat desdites terres ou à autres, encore plaist-il au roy de France ;
nonobstant que le roy d'Angleterre, ses commissaires et procureurs
aient esté négligens de procéder, et que par leur négligence le roy
de France en peust et deust avoir grant proffit, et auroit plus chier le
roy que la vérité fu sceue de son fait et de ses deffenses et qu'il en
fust jugié, que ce que le roy d'Angleterre preist lesdites terres
offertes pour lesdites terres contencieuses : lesquelles offres le roy
d'Angleterre et son conseil ont toutes reffusées, et dient qu'il sont
bien informés et acertenés qu'il ont bon droit et qu'il n'en prendront
aucuns juges ; et ainsi veulent estre juges en leur cause, laquelle
chose est contre toute raison. »
(Et quant à ce que le roy d'Angleterre ou son conseil dient audit
article qu'il tient ladite commune paix de Rouergue et en a
possession, et luy a esté bailliée par le traictié de la paix.)
« Que ledit roy d'Angleterre tient de fait ladite commune paix de
Rouergue soubs umbre du pays de Rouergue qui luy a esté baillié,
jasoit ce que icelle commune paix ne luy doive appartenir. Et pour ce
en fait le roy de France demande, et en veult estre jugié comme
dessus ; et pareillement, de la Roche-sur-Yon dit le roy de France
que elle ne doit pas appartenir au roy d'Angleterre, et en veult estre
jugié comme dessus. »
(Et quant à ce que dit le roy d'Angleterre ou son conseil audit
article, qu'il s'informera de la valeur de ladite terre de Belleville, et la
prendra, et s'il y a à parfaire, il tient que le roy de France y parfera.)
« Que ladite conté de La Marche et les terres dudit conté
d'Estampes n'ont pas été offertes pour ladite terre de Belleville, mais
pour toutes les terres contencieuses, et la délivrance des hostaiges
nobles, avec ladite commune paix de la Roche-sur-Yon, et pour paix
avoir, comme dit est. Car lesdites terres de La Marche et d'Estampes
sont plus nobles et valent plus que ne fait ladite terre de Belleville.
Et si tient le roy de France qu'il a bailliée ladite terre de Belleville,
ainsi comme faire le deust par la paix, et en veult estre jugié comme
dit est ; et touteffois avoit fait offrir pour ladite terre de Belleville, la
conté de La Marche pour paix avoir, et ledit roy d'Angleterre ne l'a
pas voulu faire. »
(Et quant à ce que contenu est audit article que le roy de France
baille audit roy d'Angleterre les autres terres et lieux qui restent
encore à baillier au pays d'Aquitaine ou souffisant recompensacion
pour iceux, dont ledit roy d'Angleterre soit content.)
« Que le roy de France tient que il a baillié audit roy d'Angleterre
tout ce que baillier luy doit en demaine au pays d'Aquitaine par le
traictié de la paix ; et s'il y avoit quelque chose à baillier, il a
tousjours offert à faire ; mais ledit roy d'Angleterre et le prince son
fils occupent et s'efforcent de occuper pluseurs lieux, terres et
seigneuries qui ne leur doivent point appartenir par ladite paix. Sur
quoy le roy de France a tousjours offert que bonnes personnes
soient esleues des parties qui en sachent la vérité, et le roy de
France en fera et tendra tout ce qui sera trouvé qu'il en devra faire ;
ou que le pape et l'église de Rome en cognoissent comme dessus. »
(Item, quant au second article de ladite bille ou cédule faisant
mencion des hommaiges et fiefs de Cayeux, Huppi, Vergies et autres
qui restent encore à baillier en Pontieu, Monstereul sur la mer et la
terre de l'angle, lesquelles choses ledit roy d'Angleterre dit à luy
appartenir si évidemment par ladite paix qu'il ne s'en doit en aucune
manière délaissier.)
« Que des choses dessus dites a ledit roy d'Angleterre fait
demande au roy de France, et aussi a le roy de France de pluseurs
autres choses fait demande audit roy d'Angleterre par devant
certains commissaires esleus des parties. Et ont les commissaires
esleus de la partie du roy de France et son procureur comparu à
toutes les journées et offert à procéder. Mais par la négligence et
deffaut des commissaires esleus dudit roy d'Angleterre a esté le
temps de ladite commission expiré et failli, et touteffois ont les
messages du roy de France envoiés derrenièrement en Angleterre,
requis et offert au roy d'Angleterre et à son conseil que ladite
commission fust renouvelée, nonobstant leur négligence, aux
premiers commissaires ou à autres ; ou que le pape et l'église de
Rome en cogneussent, considéré la submission dessus dite.
Lesquelles choses ledit roy d'Angleterre et son conseil ont reffusées,
en disant qu'ils n'en prendront aucun juge, et qu'il sont bien
acertenés de leur droit, laquelle chose appert évidemment inique et
contre raison de leur partie, et puet apparoir clèrement à tout
homme que le roy de France leur a offert toute raison. »
(Item, quant au tiers et derrenier article de ladite bille ou cédule,
auquel est contenu que le conseil au roy d'Angleterre a
parfondément pourpensé en merveillant très-entièrement comment
le roy de France a receu ou voulu recevoir les appeaux du conte
d'Armignac, de sire de Lebret et de leur adhérens, considéré que par
le traictié de la paix, il devoit baillier au roy d'Angleterre certaines
terres, et, après ce renoncier aus souverainetés et ressors, et
cependant devoit surseoir de user de souveraineté et de ressort, et
de recevoir aucunes appellacions, et partant en a le roy de France
sursis de user jusques à présent.)
« Que le roy d'Angleterre et son conseil ne se doivent point
merveillier de ce que le roy de France a receu les appellacions
dessus dites ; car par le traictié de la paix, le roy Jehan, dont Dieu
ait l'ame, avoit promis de surseoir à user desdites souverainetés et
ressors jusques à certain temps ; c'est assavoir jusques à la saint
Andrieu qui fu l'an soixante-un, si comme par le traictié de ladite
paix puet apparoir, et par espécial en une lettre en laquelle est
contenue la clause : c'est assavoir. Et ne pouvoit reffuser lesdites
appellacions, veues les sommacions et requestes d'iceux appellans,
qu'il ne leur fausist de justice et qu'il ne péchast mortelment, veu
ledit traictié de paix. Et ainsi l'a trouvé le roy de France en tout son
conseil, eue sur ce meure délibération par pluseurs fois, si comme
les messages du roy de France l'ont plus plainement dit audit roy
d'Angleterre et à son conseil, de bouche. Et sé le roy de France s'est
déporté par aucun temps de user desdites souverainetés, depuis le
temps dessus dit qu'il le povoit faire, de tant il a fait plus grant
courtoisie au roy d'Angleterre. Né il n'avoit pas esté autrefois sommé
d'autres appellans par la manière qu'il a esté à ceste fois par ledit
conte d'Armignac et autres appellans ; et pour bien de paix l'a
dissimulé par aucun temps et tant comme il a peu bonnement ;
jasoit ce que faire le peust, comme dit est dessus. »
(Et quant à ce que contenu est audit article que ledit conte
d'Armignac, le sire de Lebret et autres subgiés d'Aquitaine, ont fait
hommaige lige au roy d'Angleterre comme à seigneur souverain et
lige contre toute personne qui puisse venir et morir. Et au prince ont
fait hommaige, sauve et réservé la souveraineté au roy d'Angleterre.)
« Que le conte d'Armignac et le sire de Lebret, sauve la grace des
proposans, ne le dient pas ainsi. Ainsois ont dit au roy que en faisant
hommaige au prince, il distrent expressément que il le luy faisoient
selon ce que la teneur du traictié l'en portoit, et réservé à eux leur
privilèges, franchises et libertés anciennes si avant et par la manière
que leur prédécesseurs les avoient eus et en avoient joï ès temps
passés. Et ce est trop bien à présumer, car ès lettres et mandement
que le roy de France fist aux subgiés de Guyenne de faire
obéissance au roy d'Angleterre estoient par exprès retenues et
réservées les souverainetés et ressors au roy de France, si comme
par l'inspeccion desdis mandemens puet apparoir ; et sé ladite
réservation n'y feust, si y estoit-elle entendue de raison, puisque le
roy de France ne transportoit pas exprès icelles souverainetés ; et sé
ledit conte d'Armignac ou autre l'avoit fait autrement, si ne vaudroit-
il né ne se pourroit soustenir, né le roy d'Angleterre ne les poroit
recevoir par la manière qu'il maintient, que ce ne fust contre le
traictié de la paix ; et aussi ne faisoit le prince. Et en ce faisant ont
clerement et notoirement entrepris sur la souveraineté du roy de
France, et si ont-il en pluseurs autres manières, car par ledit traictié
de la paix en la clause : C'est assavoir, lesdites souverainetés et
ressors demeurent au roy de France en tel estat comme elles
estoient au temps du traictié de la paix, sans ce que elles puissent
estre dictes ou réputées transportées au roy d'Angleterre par lettres
quelconques comprises audit traictié, ou autres données ou à donner
par dit né par fait quelconques, sé le roy de France n'y renonce
expressément ; laquelle chose il ne fist oncques ; ainsois requiert
ledit roy d'Angleterre et son conseil par ladite bille que le roy de
France fasse lesdites renonciacions. »
(Et quant à ce que contenu est audit tiers article, qu'il semble au
conseil dudit roy d'Angleterre que la réception desdites appellacions
n'a pas esté bien faite né ordenéement, né en gardant la paix et
amour telle comme elle doit estre par ledit traictié et par les aliances
faites entre les deux roys.)
« Que, sauve la grace des proposans, ladite réception
d'appellacions a bien et duement esté faite, né le roy de France ne le
povoit né devoit refuser, comme dit est dessus ; et en ce n'a rien fait
contre la paix, mais selon la forme et teneur d'icelle. »
(Et quant à ce que contenu est audit article que ladite réception
d'appellacions est faite en grant injure et vitupère de la maison
d'Angleterre et pourra estre occasion de grant rébellion des subgiés
et aussi d'enfraindre ladite paix, se remède n'y est mis briefment.)
« Que, en ce faisant, le roy de France n'a fait né voulu faire
aucune injure au roy d'Angleterre né à autres. Car les choses qui
sont faites deuement par justice et selon raison et exécucion de droit
ne peuvent causer injure né deshonneur. Et aussi ladite réception
d'appellacions ne donne aucune occasion de rebellion aux subgiés ;
ainsois donne occasion d'obéissance. Car appellacion est remède et
bénéfice de droit, et pour garder les subgiés d'oppression et pour
oster toute voie de fait. Et aussi le roy de France, en ce faisant, n'a
donné aucune occasion d'enfraindre la paix parce que dit est, né par
ce né autrement n'en voudroit donner cause né occasion. »
(Et quant à ce que contenu est audit article que le roy
d'Angleterre s'est bien desporté de soi appeler et porter pour roy de
France, et que aussi bien se peust estre desporté le roy de France de
recevoir lesdites appellacions.)
« Que ces deux choses sont trop despareilles ; car soy appeler et
nommer roy de France regarde la volenté et intérest seulement dudit
roy d'Angleterre, mais recevoir les appellacions ou non ne regarde
mie seulement l'intérest du souverain ; ainsois regarde
principalement l'intérest des subgiés appelans, afin qu'il soient
pourveus contre les oppressions des seigneurs demainiers, et
pourveu à la requeste et instance des appelans. Et comme astraint à
faire justice a receu le roy de France lesdites appellacions, donné
rescript à icelles, et fait ce que seigneur souverain puet et doit faire
en tel cas par justice et par raison, et n'a en rien usé par voie de
fait. »
(Et quant à ce que contenu est en la fin dudit article que sé le
roy veult réparer les attemptas et remettre les appelans en
l'obéissance dudit roy d'Angleterre et faire les renonciations qui sont
à faire de sa partie et ycelles envoie au roy d'Angleterre par ses
lettres ouvertes, le conseil du roy d'Angleterre pense que le roy
d'Angleterre fera celles que faire devra par le traictié de la paix.)
« Que, sauve la grace des proposans, l'offre des conclusions
dessusdites n'est pas raisonnable par pluseurs raisons : La première,
car le roy de France n'a fait aucuns attemptas contre ladite paix en
recevant lesdites appellacions ; ainsois a fait ce qu'il povoit et devoit
faire pour ladite paix : et aussi par ladite appellacion, les appelans
sont exemps dudit roy d'Angleterre et du prince son fils et
demeurent en l'obéissance du roy de France ; et ainsi il n'est tenu de
les remettre en l'obéissance du roy d'Angleterre ou du prince, s'il
n'estoit premièrement cogneu des appellacions et qu'il feust dit et
jugié que il eussent mal appelé, au quel cas le roy de France feroit
ce qu'il devroit, ainsi comme il l'a accoustumé de faire en cas
semblable. La seconde raison : car le roy de France, par le traictié de
la paix, n'est tenu de renoncier premièrement né avant que le roy
d'Angleterre ; né premièrement ne doit pas envoier ses lettres :
ainsois il y a certaine forme autre qu'il n'est contenu en l'offre du roy
d'Angleterre dessus esclaircie. La tierce raison : que le roy
d'Angleterre n'offre pas à faire les renonciations qui sont à faire de
sa partie, supposé que le roy de France les féist de sa partie ;
ainsois dit le conseil du roy d'Angleterre qu'il pense que le roy
d'Angleterre les feroit, laquelle chose ne souffist pas, considéré la
forme du traictié de la paix. La quarte raison : car le roy d'Angleterre
n'offre pas à envoier les personnes devant lesquelles le roy de
France devroit faire lesdites renonciations ; et aussi ne requiert pas
que le roy de France luy envoie personnes devant lesquelles il les
fera, lesquelles choses il convenist par le traictié de paix. La quinte
raison : car le roy d'Angleterre par ladite bille ou cédulle veult que le
roy de France luy délivre certaines terres, lesquelles, par le traictié
de la paix, ne regardent en rien le fait des renonciations, si comme
Monstereul sur la mer, les quatre homaiges dessusdis, la terre de
l'angle et pluseurs autres, lesquelles ledit roy d'Angleterre veult avoir
pour ce qu'il dit qu'il y a droit et qu'il en est bien enformé ; et le roy
de France dit que elles ne doivent point appartenir au roy
d'Angleterre par le traictié de la paix : et n'en veult point estre juge
en sa cause, ainsois en veult estre jugié par le pape et l'églyse de
Rome, à qui les parties se sont soubmises, ou par commissaires
esleus ou à eslire des parties, ainsi comme autrefois a esté fait. La
sixte raison : car le roy d'Angleterre, par ladite bille ou cédulle, veult
que le roy de France luy baille lesdites terres et luy face formelment
et clerement tout ce qu'il requiert ; et il offre en général à faire au
roy de France ce que faire devra, laquelle chose cherroit en
cognoissance de cause, et est obscure et incertaine ; car aux
requestes du roy de France n'a fait né voulu faire le roy d'Angleterre
né son conseil aucune particulière né certaine response, jasoit ce
que pluseurs fois luy ait esté requis. Parquoy puet apparoir
clerement et très évidemment que les responses, offres, conclusions
et autres choses contenues en ladite bille ou cédulle, sauve la grace
des opposans, ne sont mie raisonnablement baillées ou proposées,
espécialment par la forme et manière comprise en ladite bille ou
cédulle. Et quant le roy d'Angleterre et son conseil vouldront requérir
ou offrir aucunes choses raisonnables et selon la forme de la paix ;
et aussi feront et vouldront faire de leur partie ce qu'il doivent faire
sur les requestes que le roy de France leur a fait faire par ses dis
messages envoiés darrenièrement en Angleterre, tant sur le fait du
widement des compaignies et sur les dommaiges qu'il ont fait au
royaume de France, comme sur les autres choses touchant le traictié
de la paix, le roy de France fera très volentiers ce que faire devra de
sa partie.
» Item, dit le roy de France et son conseil, afin qu'il appère à
tout homme que tout ce qu'il a fait a esté fait bien et duement, et
par voie de justice, et sans faire aucune chose contre la paix ; que,
par le traictié de la paix et par ce que dit est dessus appert
évidemment que les souverainetés et ressors des terres bailliées par
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