निस्सङ्गो निष्क्रियोऽसि त्वं

अष्टावक्र गीता 

अध्याय १

श्लोक १४

निस्सङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः।।

अयमेव हि ते बन्धः समाधिमनुतिष्ठसि।।१४।।

अर्थ :

तुम सङ्गरहित, अक्रिय, स्वयं अपनी आत्मा के ही स्वाभाविक बोधरूपी प्रकाश से युक्त स्वप्रकाश, निरञ्जन और निर्दोष ही हो, तुम्हारा एकमात्र बन्धन तो यही है कि (सत्य और आत्मा का साक्षात्कार करने के ध्येय से) तुम समाधि का अभ्यास करते हो (और इस प्रकार का अभ्यास करने के फलस्वरूप ही तुम अपने स्वाभाविक अकर्ता, अभोक्ता और साक्षी आत्मस्वरूप को भूल जाते हो)।

--

ಅಷಟಾವಕ್ರ ಗೀತಾ 

ಅಧ್ಯಾಯ ೧

ಶ್ಲೋಕ ೧೪

ನಿಸ್ಸಂಗೋ ನಿಷ್ಕ್ರಿಯೋऽಸಿ ತ್ವಂ ಸ್ವಪ್ರಕಾಶೋ ನಿರಞ್ನನಃ||

ಅಯಮೇವ ಹಿ ತೇ ಬಂನ್ಧಃ ಸಮಾಧಿಮನುತಿಷ್ಠಸಿ ||೧೪||

--

Ashtavakra Gita

Chapter 1

Stanza 14

You are unattached, actionless, self-effulgent and without any blemish. This indeed is your bondage that you practice Samadhi.

[Note : Any Spiritual Practice is done either in the form of Self-inquiry (आत्मानुसन्धान) or in the form of Yoga / Karma-yoga). The first is called Sankhya (साङ्ख्य), while the another is called Karma, Karma-Yoga or simply Yoga only. This depends upon the tendencies, the mindset and temperament of the seeker, and differs from person to person, according to the urge and intensity, purity and maturity of mind. Gita points out that Sankhya and Yoga are indeed one and the same because both result in attainment of the same goal.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।। 

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।४।।

(श्रीमद्भगवद्गीता, अध्याय ५)

The text of Gita begins with the anxiety and conflict of Arjuna - अर्जुनविषादयोगः -Chapter 1.

Lord Shrikrishna answers Him in Chapter 2 where the Sankhya Yoga has been dealt with. This is the way of Self-inquiry.

Then, because Arjuna finds himself unable to grasp and comprehend this teaching, he is taught Yoga, by the Lord Shrikrishna, in the subsequent chapters of this Text.

In the chapter 18 however the two kinds of the appeoaches the Sankhya and the Yoga, are synchronized by The Lord in a beautiful way, and that gives an apt finishing touch to the whole topic.

Ashtavakra Gita, however, emphasizes and gives treatment according to the approach of Sankhya. This implies that the aspirant has to enquire into, explore and to find out the exact meaning and purport of the "I".

Therefore one, who-so-ever undertakes this approach has to question about the very source, from where this "I" / the "I-sense" comes up in the first place.

Then one can realize that the consciousness alone is the Reality and substratum wherein this sense of existence of self arises.

Getting fixed in this substratum results into the Realization that Self is but Consciousness and the Intelligence only. 

The same has been described in the Stanza 2 of Chapter 2 of Sri Ramanagita beautifully as is given below :

हृदयकुहरमध्ये केवलं ब्रह्ममात्रम्।

ह्यहमहमिति साक्षादात्मरूपेण भाति।।

हृदि विश मनसा त्वं चिन्वता मज्जता वा। 

पवनचलनरोधादात्मनिष्ठो भव त्वम्।।

***