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ଅଷ୍ଟାଵକ୍ର ଗୀତା ଷୋଡଶୋଽଧ୍ୟାୟଃ ଅଷ୍ଟାଵକ୍ର ଗୀତା is a 20-chapter dialogue of direct ଅଦ୍ଵୈତ that keeps pointing to the same fact: awareness is already free, and bondage is mostly the mind's habit of claiming experiences as "me" and "mine". The verses are brief but sharp; they do not try to decorate life with new beliefs so much as undo the reflex to live from anxiety, craving, and self-image. Read it slowly, like a mirror, and notice where the mind argues - those are often the exact knots the teacher is cutting. So far, the dialogue has steadily matured ଜନକ's initial questions into lived clarity. The opening chapters (1-4) establish the witness standpoint (ସାକ୍ଷୀ) and show how freedom becomes natural when the mind stops treating sense-objects and roles as refuge. Chapters 5-9 keep dissolving doership and fixation, repeatedly exposing that peace is not manufactured but uncovered when grasping relaxes. Chapters 10-15 sharpen disillusionment with craving and status, and then describe a growing ease where effort, inner argument, and even spiritual ambition begin to fall away. Chapter 16 gives a particularly strong medicine: "forget everything." Not in the sense of becoming careless or blank, but in the sense of releasing the mind's compulsion to hold positions - "this is right", "this is mine", "I must become someone", "I must reach a future state." The chapter warns about two subtle traps: (1) turning renunciation into aversion (hating life), and (2) turning liberation into ego (being proud of being "spiritual"). It says the mind rests only when its hopes and inner bargains are dropped. The chapters ahead will keep unfolding the same freedom in different lights. Chapter 17 paints the texture of the liberated life: outwardly ordinary, inwardly unshaken, with no hunger for praise, pleasure, or special states. Chapter 18 then becomes the longest chapter in the work, gathering many angles of the same insight until it becomes unmistakably practical. Finally, Chapters 19-20 are ଜନକ's closing declarations - the spontaneous language of a mind that has come to rest in its own nature. Seen as a whole, Chapter 16 insists that peace is not proportional to how much you have studied, achieved, or practiced. Inner wellbeing (ସ୍ଵାସ୍ଥ୍ୟ) comes from dropping the inner project of becoming. When the mind is no longer trying to grasp or reject life, even the big spiritual opposites - ଧର୍ମ and ଅଧର୍ମ, ପ୍ରଵୃତ୍ତି and ନିଵୃତ୍ତି, "world" and "liberation" - stop being battlefields. The chapter's refrain is simple: let the mind forget its compulsions, and rest becomes natural. ଅଷ୍ଟାଵକ୍ର ଉଵାଚ ॥ Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): This is close to the Upanishadic method of ନେତି ନେତି - "not this, not this" - where every object of identification is gently released until only the knowing itself remains. ଆଦି ଶଂକରାଚାର୍ୟ often emphasizes that knowledge becomes liberating not when you can repeat doctrines, but when mis-identification is removed and the mind stops clinging. Even language bows out here: ୟଦ୍ ଵାଚା ଅନଭ୍ୟୁଦିତମ୍ and ୟତୋ ଵାଚୋ ନିଵର୍ତଂତେ are ways the tradition says, "Do not try to carry the Infinite as a mental object." So the instruction "forget everything" is the final step of digestion: after taking the medicine of teaching, you stop staring at the bottle and rest in the healed state. Practice this as a daily "concept fast." Study for a short, honest period, and then deliberately close the book and let the mind stop chewing. Sit quietly for five minutes and notice: awareness is present even when you are not thinking about awareness. When thoughts arise, do not fight them; simply do not build a home in them. In ordinary life, try the same with roles: for a moment, let the mind forget "manager", "parent", "seeker", "failure", "successful". Function as needed, but notice the difference between doing a task and carrying a self-image. The verse is inviting you into that difference. The more often you taste it, the more natural ସ୍ଵାସ୍ଥ୍ୟ becomes. ଭୋଗଂ କର୍ମ ସମାଧିଂ ଵା କୁରୁ ଵିଜ୍ଞ ତଥାପି ତେ । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): The tradition repeats this in many voices. The Bhagavad Gita points to inner freedom as ନିରାଶୀର୍ ନିର୍ମମୋ ଭୂତ୍ଵା - living without the fever of expectation and without possessiveness - and also says that peace comes to the one who moves without craving, like an ocean that remains full even as rivers enter it. When expectation drops, action and enjoyment become lighter: you can work without making the result your identity, and you can enjoy without clinging. This is also why the verse does not condemn ସମାଧି: even spiritual states can become objects of addiction when they are used to prove "I am advanced." Dropping ଆଶା removes that subtle pressure. Practice by working with one expectation you can actually observe. Choose a small domain: an email response, a compliment, a particular mood, a plan going your way. Notice how the mind tightens around it and rehearses the thought, "I need this." Then soften it with a simple statement: "I prefer it, but I don't need it to be whole." Do the action you need to do, but let the nervous bargaining drop. If you meditate, watch for the expectation of a special state and replace it with a quieter intention: "Let the mind rest as it is." Over time, you'll see that peace is not the prize at the end of an activity; it is the absence of inner demand in the middle of it. ଆୟାସାତ୍ସକଲୋ ଦୁଃଖୀ ନୈନଂ ଜାନାତି କଶ୍ଚନ । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): The "instruction" here is the same one the chapter keeps repeating: drop the inner project and rest. Advaita points out that the Self is not achieved by strain; it is recognized when strain stops. This is why the tradition often treats effort as a tool that must eventually be put down. In the Yoga Sutras too, the mind becomes quiet not merely by force but by a kind of relaxing insight. When you see the mechanism of strain, you can stop feeding it. That is why the verse says the blessed one attains ନିର୍ଵୃତି by this teaching alone: because it targets the root. Practice by catching strain at the moment it is born. When you notice tightness - in the jaw, the chest, the hurry to finish, the need to justify - pause and name it: "This is ଆୟାସ." Then ask, "What am I trying to become right now?" Maybe it's "someone who is not criticized," "someone who is always productive," "someone who never feels insecure." For one breath, let that identity-project be forgotten, and return to the simple fact: awareness is here; life is happening; you can respond without inner violence. Do this repeatedly in small moments. The goal is not to stop acting; it is to stop acting from strain. ଵ୍ୟାପାରେ ଖିଦ୍ୟତେ ୟସ୍ତୁ ନିମେଷୋନ୍ମେଷୟୋରପି । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): Advaita values this kind of inner non-striving because it reveals the Self as ever-present. If awareness were something to be produced, constant effort would make sense. But if awareness is already here, the work is mostly subtraction. ଆଦି ଶଂକରାଚାର୍ୟ uses images like the sun that shines without effort and the space that holds everything without strain. This verse leans into that: when the mind stops compulsively doing, the natural ease of being shows itself. The wise can appear ordinary or even "inactive" externally, while inwardly being full. Practice by distinguishing necessary action from anxious motion. In a day, notice how often you move, check, speak, or plan simply because you feel uneasy. Try a small experiment: before you act, pause for two breaths and ask, "Is this needed, or is this ଵ୍ୟାପାର for comfort?" Then act only if it is clean. You can still blink and function, of course; the verse is pointing to the inner blink - the reflex of mind-hopping. Reduce that reflex gently. A few times a day, sit for one minute and allow yourself to do nothing at all: no fixing, no rehearsing, no proving. That simple permission to be is the doorway the verse is praising. ଇଦଂ କୃତମିଦଂ ନେତି ଦ୍ଵଂଦ୍ଵୈର୍ମୁକ୍ତଂ ୟଦା ମନଃ । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): This does not mean "be irresponsible." It means action can happen without the anxious story of self-making. The Bhagavad Gita gives a similar medicine: act without clinging to results and let the mind be equal in success and failure. Advaita pushes it further: the deepest freedom is not a better result; it is the dropping of the identity that needs results. When the mind becomes ନିରପେକ୍ଷ, even the idea of liberation can stop being a project. That is crucial, because "seeking liberation" can quietly become just another version of seeking achievement. Practice by noticing the "done/not done" voice. It often appears as guilt, perfectionism, or the need to constantly optimize. In one area - household tasks, work projects, spiritual practice - experiment with doing what is appropriate and then stopping. After a task, tell yourself: "Enough. The mind can rest." If guilt arises, observe it as a thought, not as a command. In meditation, drop the measuring of "good sitting" and "bad sitting." Let attention return to simple awareness. Over time, this weakens the inner ଦ୍ଵଂଦ୍ଵ habit, and the mind becomes lighter and less dependent on outcomes for self-worth. ଵିରକ୍ତୋ ଵିଷୟଦ୍ଵେଷ୍ଟା ରାଗୀ ଵିଷୟଲୋଲୁପଃ । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): Advaita treats this as a sign of maturity. When the Self is known as whole, the mind does not need objects to complete it, and it also does not need to demonize them. This is why many teachings describe the wise as ଉଦାସୀନ (uninvolved) but not cold. They can enjoy what comes without clinging and can let go without bitterness. The Bhagavad Gita calls this steadiness being free from ରାଗ and ଦ୍ଵେଷ. Ashtavakra is making the same point, with a sharper edge. Practice by watching how aversion masquerades as spirituality. Notice if you secretly feel proud of disliking certain things, people, or worldly life. That pride is still attachment, just inverted. When attraction arises, notice the urge to grasp; when aversion arises, notice the urge to push away. In both cases, return to the witness and ask, "What would I do if I did not need this to define me?" Then choose a clean action: enjoy simply, or step away calmly, without the extra story. This trains ଗ୍ରହ and ମୋକ୍ଷ to relax together. ହେୟୋପାଦେୟତା ତାଵତ୍ସଂସାରଵିଟପାଂକୁରଃ । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): This aligns with the wider Indian insight that craving is the root of agitation. The Bhagavad Gita repeatedly points to freedom from ତୃଷ୍ଣା and ରାଗ-ଦ୍ଵେଷ as the sign of steadiness. Yoga also says that mind-movement (ଵୃତ୍ତି) is strengthened by attachment; when attachment loosens, stillness comes more easily. Ashtavakra's phrasing is especially clear: stop feeding the "take/reject" machine, and rest appears. This is why mature dispassion is different from suppression; suppression keeps the sorting alive, while dispassion reduces its fuel. Practice by choosing one recurring craving and observing how it makes you sort the world. For example: craving for approval turns every conversation into "Did I impress them?" Craving for comfort turns every inconvenience into "I can't tolerate this." When you notice the sorting, pause and name it: "ହେୟ/ଉପାଦେୟ." Then ask, "What happens if I don't feed this for one minute?" Let the craving be present without obeying it. Take one small action that reduces fuel: simplify one habit, delay one impulse, or accept one discomfort without drama. Over weeks, this weakens ସ୍ପୃହା, and the mind starts tasting the quiet joy of ନିର୍ଵିଚାର on its own. ପ୍ରଵୃତ୍ତୌ ଜାୟତେ ରାଗୋ ନିର୍ଵୃତ୍ତୌ ଦ୍ଵେଷ ଏଵ ହି । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): Many scriptures honor this middle clarity. The Bhagavad Gita does not glorify mere escape; it teaches a steadiness in action and a freedom in non-action, without attachment. ଆଦି ଶଂକରାଚାର୍ୟ too warns that external renunciation without inner clarity becomes another identity. This verse is pointing to the inner root: attachment and aversion are both forms of dependence. When the Self is known as complete, both soften. Then action becomes service or duty without ego, and rest becomes rest without laziness or avoidance. Practice by noticing your own preferred extreme. Some people over-engage to feel important; others withdraw to avoid discomfort. In a week, watch for the signature feeling: in engagement, do you feel tight and hungry for results? In withdrawal, do you feel superior or numb? When you catch it, return to a childlike simplicity: feel your breath, see the room, and let the mind stop arguing for a moment. Then choose one clean step: do what is needed without over-investing, or rest without using rest as avoidance. This trains ନିର୍ଦ୍ଵଂଦ୍ଵ as a lived skill, not just a philosophy. ହାତୁମିଚ୍ଛତି ସଂସାରଂ ରାଗୀ ଦୁଃଖଜିହାସୟା । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): This is why Advaita emphasizes inner freedom over outer rearrangement. A new place, a new role, or a new routine can help, but the real shift is the end of compulsive dependence. The Bhagavad Gita speaks of the steady person who does not hate what arises and does not crave what is absent. That is the heart of this verse. It also clarifies why escapist renunciation often fails: when the same fear-driven mind goes to the forest, it carries the forest inside its own thoughts. Practice by checking your renunciation impulses. When you want to quit a job, leave a relationship, or "start over," ask honestly: "Is this a clean change, or is it a flight from discomfort?" If it is clean, act with clarity. If it is flight, pause and work with the discomfort directly: feel it, name it, and return to awareness for a few breaths. Then take one small step that reduces attachment without running away - simplify one habit, reduce one indulgence, or have one truthful conversation. Over time, dispassion becomes a stable inner capacity rather than a dramatic escape. ୟସ୍ୟାଭିମାନୋ ମୋକ୍ଷେଽପି ଦେହେଽପି ମମତା ତଥା । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): Advaita repeatedly dissolves this by exposing ଅହଂକାର (ego-sense) as a thought, not as the Self. The Bhagavad Gita says that the sense of doership belongs to ପ୍ରକୃତି, while the deluded Self-sense claims it. ଆଦି ଶଂକରାଚାର୍ୟ similarly warns that subtle pride can survive in the robe of renunciation. This verse is compassionate in its severity: it prevents you from wasting years polishing an identity called "spiritual" while missing the freedom that comes from dropping identity itself. Practice by doing an honesty-check on your "spiritual self." Notice if you seek to be seen as wise, if you feel irritated when not respected, or if you compare your practice with others. When that arises, label it ଅଭିମାନ and let it be seen in awareness. Also notice body-attachment: fear of aging, obsession with appearance, panic about illness, or needing constant comfort. Instead of fighting the body, relate to it as an instrument - cared for, but not worshiped. Each day, do one act of humility (learn from someone, apologize cleanly) and one act of inner freedom (allow discomfort without drama). This gradually makes ମୋକ୍ଷ a lived recognition rather than an ego project. ହରୋ ୟଦ୍ୟୁପଦେଷ୍ଟା ତେ ହରିଃ କମଲଜୋଽପି ଵା । Meaning (ପଦାର୍ଥ): Translation (ଭାଵାର୍ଥ): Commentary (ଅନୁସଂଧାନ): This is echoed in the Upanishadic line ନାୟମାତ୍ମା ପ୍ରଵଚନେନ ଲଭ୍ୟଃ - the Self is not attained merely by much speaking or study. Grace matters, but grace works by opening the heart to release, not by adding more information. In Advaita, the ultimate "teacher" is the clarity of awareness itself. That is why the tradition insists on ଅନୁଭଵ (direct seeing) and ଅପରୋକ୍ଷ (immediate knowledge) rather than endless conceptual certainty. The verse is not anti-guru; it is anti-dependence. Practice by making your study and your practice aim at release, not accumulation. If you read teachings, ask: "What clinging is this asking me to drop right now?" If you meet a teacher, receive the pointer and then test it in your own experience. In daily life, practice "forgetting" at the moments you usually tighten: when you want to win an argument, when you want to control an outcome, when you want to replay the past. For two breaths, let the story be forgotten and rest in awareness. Then act from simplicity. Over time, you will see why even the highest instruction converges on this one point: freedom is a release, not an acquisition.
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