AVG 3.1

Chapter 3 (Challenging The Seekers Understanding): Verse 1
अष्टावक्र उवाच ॥
अविनाशिनमात्मानं एकं विज्ञाय तत्त्वतः ।
तवात्मज्ञनस्य धीरस्य कथमर्थार्जने रतिः ॥ ३-१॥

PURPORT:
Ashtavakra said:
Having known your self-awareness
as akin to a non-differentiated state
of experience, how is that you,
that steadfast knower of being,
harbor this affinity towards
the accumulation of affluence?

TRANSLITERATION:
aṣṭāvakra uvāca ॥
अविनाशिनम् आत्मानम् एकम् विज्ञाय तत्त्वतः ।
avināśinam ātmānam ekam vijñāya tattvataḥ ।
तव आत्मज्ञस्य धीरस्य कथम् अर्थार्जने रतिः ॥ ३-१॥
tava ātmajñasya dhīrasya kathama arthārjane ratiḥ ॥ 3-1॥

MEANING:
avināśinam (अविनाशिनम्) = that which cannot be destroyed/indestructible
ātmānam (आत्मानम्) = that which is self-awareness/self-model
ekam (एकम्) = one/non-differentiated
vijñāya (विज्ञाय) = knowing/discerned/having recognized
tattvataḥ (तत्त्वतः) = of its true nature ।
tava (तव) = your
ātmajñasya (आत्मज्ञस्य) = of the self-aware knower
dhīrasya (धीरस्य) = of the one who is steadfast and resolute/of the unwavering one
katham (कथम्) = how
arthārjane (अर्थार्जने) = in the accumulation of affluence
ratiḥ (रतिः) = attachment/affinity॥ 3-1॥

COMMENT:
The chapter previous to this was a description and celebration of the joy that Janaka feels as he seems to understand the equanimity that comes with the awareness of an examined life without the cultural overlays of choice, doctrine or dogma. A life that seems to transcend the plane that Janaka existed up until then. However, Ashtavakra understands that while Janaka might be able to describe selflessness and the resultant freedom that comes from a deeper understanding of the illusory nature of the self (and in-turn the ego that is always for the rise), Ashtavakra is unsure how ingrained the understanding might be in Janaka’s mind. Therefore, in this chapter, the import is that of a teacher who seeks to challenge the seeker to look for inconsistencies within the seekers understanding of a particular concept and thus guide the seeker to a better overall understanding of the broader landscape of the lesson. The questions and the concerns that Ashtavakra has of Janaka range from mundane objects like the accumulation material wealth to immaterial aspects of attachment that include desire for objects, lust and a mindset that tends to hoarding of sense objects and forms. The concern that Ashtavakra brings to the fore is succinctly expressed when he mentions that even after Janaka realizes that the truth that shines within us all is to be found within oneself and takes the form of a mind that is rooted in an awareness without choices, and even after Janaka has identified with that essential mode of understanding through practice and introspection and have courageously come out to express the joy behind such a liberating mindset, why would Janaka still show any inclination towards the acquirement of worldly riches of any sort? This is how Ashtavakra begins this chapter. The question is a deep one - if one proclaims a deeper understanding of being and reality, does it make any sense in staying rooted to the routine motions that we have inculcated over our lives as it applies to hoarding and collecting and accumulation?