I STAY AS I AM

Sage Ashtavakra, during his discourses (Ashtavakra Gita, 12.3) with Sage King Janaka, pronounces, 'Seeing all change, I stay as I am,' or 'I am established.' It signifies that Atman, or Self, remains unchanged while witnessing the phenomenal world's constant changes. It suggests this reflects self-realisation, where one understands Atman, or Self, as eternal, immutable, imperishable, infinite, unattached, and unaffected by transience and the state of opposites. That way, it teaches detachment, equanimity, forbearance, peace, and liberation. It emphasises the practice of tolerance, or forgiveness; sincerity, or straightforwardness; compassion; contentment; and truthfulness, like nectar. It signifies recognising that all things are subject to arising, changing, and passing away, which is their inherent nature (Ashtavakra Gita 11.1-8). Unmoved and undistracted, realising that being, non-being and transformation are of the very nature of things, one easily finds peace. At peace, having shed all desires within and realising that nothing exists here but God, the Creator of all things, one is no longer attached to anything. Realising that misfortune and fortune come in their turn from fate, one is content, one's senses are under control, and one does not like or dislike them. Realising that pleasure, pain, birth, and death are from fate and that one's desires cannot be achieved, one remains inactive and, even when acting, does not get attached. Realising that suffering arises from nothing other than thought, one drops all desires and is happy and at peace everywhere. It dawns on me, 'I am not the body, nor is it mine.' I am aware'; one attains the supreme state and no longer remembers things done or undone. Realising, 'It is just me, from Brahma down to the last clump of grass', one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not. Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace. Recognising its transient nature is crucial. It allows one to detach from the illusion of permanence and the suffering associated with clinging to things that are inherently unstable. It tersely asserts that one should strive to be a "pure witness" or "Sakshi,", observing the flow of events without getting caught up in them (AG 15.4).

1. Outline

You are nothing, but you are everything. The Ashtavakra Gita proposes a radical non-dualistic view, asserting that you are ultimately nothing but pure consciousness, yet also everything that exists, as the universe is a manifestation of that same consciousness. It points to the core concept of non-duality, highlighting the unity of the Atman, or Self, with Brahman, or Cosmic Self, Absolute Existence. It states that while Atman is veiled by the ego of the body-mind-intellect complex and might perceive itself as separate and finite ("nothing"), it is ultimately an inseparable aspect of Brahman, or Cosmic Self, the infinite of infinitude. The Ashtavakra Gita argues that the sense of individual self, the "I" that experiences the world, is an illusion. This "I" is often associated with the body, mind, and ego, creating a false sense of separation from the rest of existence. The Ashtavakra Gita emphasises that the ultimate reality is one, indivisible, and all-encompassing, often referred to as Brahman. This reality is the source of all existence, and everything that appears to be separate is ultimately a manifestation of this one reality. It emphasises that the perceived self as a limited individual is an illusion, and true liberation comes from realising your identity with the formless, eternal, and all-pervading Self. The Ashtavakra Gita (15.4) explicitly states that you are not your body, nor do you possess it. The body is a temporary phenomenon, arising and passing away, while Atman, or Self, is eternal and unchanging. You are not the mind, and its fluctuations are not your true nature. The mind is a tool, and its thoughts and emotions are transient experiences. You are pure awareness of all that arises and passes away. The world is an illusion, nothing more. When you understand this fully, desire falls away. You find peace. For indeed! You are nothing, but you are everything (Ashtavakra Gita 15.16-17). The world only arises from ignorance. You alone are real. There is no one, not even God, separate from yourself. You are pure awareness. The world is an illusion, nothing more. When you understand this fully, desire falls away. You find peace. For indeed!

2. Scriptures

 The Srimad Bhagavad Gita (9.18) says that Brahman, or Cosmic Self is the Supreme Goal of all living beings, and He is also their Sustainer, Master, Witness, Abode, Shelter, and Friend. He is the Origin, End, and Resting Place of creation; He is the Repository and Eternal Seed. It suggests that Atman, or Self is an inseparable essence of Cosmic Self. However, in bodily consciousness, we look upon the relatives of the body as our father, mother, beloved, child, and friend. We become attached to them and repeatedly bring them to our mind, thereby getting further bound in the material illusion. The Srimad Bhagavad Gita uses the analogy of waves in the ocean to illustrate this: waves are distinct forms, but they are fundamentally water, just as the world and all its beings are ultimately the same consciousness. Because the universe is a manifestation of this same consciousness, realising your identity with it means realising your identity with everything.

The Ashtavakra Gita (AG) emphasises that liberation (Moksha) is not something to be attained, but rather something to be realised. By recognising your true nature as pure consciousness, you transcend the limitations of the ego and experience freedom from suffering. Seeing that both stages of life and meditation, as well as mental acceptance and rejection, are mere imaginations, I have now become established in my true nature. (Ashtavakra Gita 12.5). Just as performing actions is due to ignorance, so too is ceasing them. Understanding this truth clearly, I have now become established in my true nature (Ashtavakra Gita 12.6).

tṛṣṇāmātrātmako bandhastannāśo mokṣa ucyate |

bhavāsaṃsaktimātreṇa prāptituṣṭirmuhurmuhuḥ ||AG 10.4 ||

The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. (AG 10.4).

svapnendrajālavatpaśya dināni trīṇi pañca vā |

mitrakṣetradhanāgāradāradāyādisaṃpadaḥ || 10.2 ||

Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a three or five-day conjuror's show. (AG 10.2)

3.  Remarks

The quote, "Seeing all change, I am establised," encapsulates the essence of self-realisation in the Ashtavakra Gita, teaching that one can remain unchanged and unaffected by the world's impermanence by recognising the eternal nature of the self. This understanding leads to inner peace, stillness, and liberation, as supported by various quotes and interpretations from authoritative sources. The analysis highlights the philosophical depth and practical relevance of this teaching, offering insights into achieving a state of equanimity amidst life's fluctuations.

-Asutosh Satpathy