Ashtavakra Gita
Ashtavakra Gita – Introduction
The Ashtavakra Gita is an ancient Sanskrit scripture that presents a powerful conversation between the sage Ashtavakra and King Janaka on the nature of the Self, liberation, and ultimate truth. Unlike many other spiritual texts, it is remarkable for its stark simplicity, directness, and emphasis on self-realization through wisdom rather than ritual or action. The dialogue is rooted in the philosophy of Advaita Vedanta, which teaches the oneness of existence and the non-duality of the individual soul (Atman) and the ultimate reality (Brahman).
At the heart of the Ashtavakra Gita is the understanding that the Self is beyond the body, mind, and senses. It presents the idea that human suffering stems from identifying with the impermanent aspects of existence—such as the ego and the material world—rather than recognizing the eternal, unchanging nature of the Self. Ashtavakra offers profound insights into how one can attain liberation (moksha) simply by realizing the illusory nature of the world and the mind, and by resting in the knowledge of one’s true identity as pure consciousness.
Ashtavakra Gita Links on our site
Ashtavakra Gita with Word-by-Word Meaning and Commentary
Home page for the Ashtavakra Gita
Chapter 1
अथ श्रीमदष्टावक्रगीता प्रारभ्यते ॥
जनक उवाच ॥
कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति ।
वैराग्यं च कथं प्राप्तमेतद् ब्रूहि मम प्रभो ॥ १-१॥
अथ श्रीमदष्टावक्रगीता प्रारभ्यते ॥
जनक उवाच ॥
कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति ।
वैराग्यं च कथं प्राप्तमेतद् ब्रूहि मम प्रभो ॥ १-१॥
atha śrīmadaṣṭāvakragītā prārabhyate ..
janaka uvāca ..
kathaṃ jñānamavāpnoti kathaṃ muktirbhaviṣyati .
vairāgyaṃ ca kathaṃ prāptametad brūhi mama prabho .. 1-1..
janaka uvāca ..
kathaṃ jñānamavāpnoti kathaṃ muktirbhaviṣyati .
vairāgyaṃ ca kathaṃ prāptametad brūhi mama prabho .. 1-1..
Janaka said: “How is knowledge attained? How does liberation come about? How is dispassion achieved? Please tell me this, O Lord.”
अष्टावक्र उवाच ॥
मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यज ।
क्षमार्जवदयातोषसत्यं पीयूषवद् भज ॥ १-२॥
मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यज ।
क्षमार्जवदयातोषसत्यं पीयूषवद् भज ॥ १-२॥
aṣṭāvakra uvāca ..
muktimicchasi cettāta viṣayān viṣavattyaja .
kṣamārjavadayātoṣasatyaṃ pīyūṣavad bhaja .. 1-2..
muktimicchasi cettāta viṣayān viṣavattyaja .
kṣamārjavadayātoṣasatyaṃ pīyūṣavad bhaja .. 1-2..
Aṣṭāvakra said: “If you desire liberation, O child, abandon the sense objects like poison, and cultivate forgiveness, sincerity, compassion, contentment, and truth as if they were nectar.”
न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान् ।
एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये ॥ १-३॥
एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये ॥ १-३॥
na pṛthvī na jalaṃ nāgnirna vāyurdyaurna vā bhavān .
eṣāṃ sākṣiṇamātmānaṃ cidrūpaṃ viddhi muktaye .. 1-3..
eṣāṃ sākṣiṇamātmānaṃ cidrūpaṃ viddhi muktaye .. 1-3..
You are not the earth, nor the water, nor the fire, nor the air, nor the space. Know the Self as the witness to all these, which is of the nature of consciousness, and attain liberation.
यदि देहं पृथक् कृत्य चिति विश्राम्य तिष्ठसि ।
अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि ॥ १-४॥
अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि ॥ १-४॥
yadi dehaṃ pṛthak kṛtya citi viśrāmya tiṣṭhasi .
adhunaiva sukhī śānto bandhamukto bhaviṣyasi .. 1-4..
adhunaiva sukhī śānto bandhamukto bhaviṣyasi .. 1-4..
If you detach yourself from the body and rest in consciousness, you will immediately be happy, peaceful, and free from bondage.
न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः ।
असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव ॥ १-५॥
असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव ॥ १-५॥
na tvaṃ viprādiko varṇo nāśramī nākṣagocaraḥ .
asaṅgo’si nirākāro viśvasākṣī sukhī bhava .. 1-5..
asaṅgo’si nirākāro viśvasākṣī sukhī bhava .. 1-5..
You are neither the caste (Brahmin, etc.), nor the stage of life, nor anything perceivable by the senses. You are unattached, formless, the witness of the universe. Be happy.
धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो ।
न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा ॥ १-६॥
न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा ॥ १-६॥
dharmādharmau sukhaṃ duḥkhaṃ mānasāni na te vibho .
na kartāsi na bhoktāsi mukta evāsi sarvadā .. 1-6..
na kartāsi na bhoktāsi mukta evāsi sarvadā .. 1-6..
Righteousness and unrighteousness, pleasure and pain, belong to the mind, not to you. You are neither the doer nor the enjoyer. Indeed, you are ever free.
एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा ।
अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ॥ १-७॥
अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ॥ १-७॥
eko draṣṭāsi sarvasya muktaprāyo’si sarvadā .
ayameva hi te bandho draṣṭāraṃ paśyasītaram .. 1-7..
ayameva hi te bandho draṣṭāraṃ paśyasītaram .. 1-7..
You are the one witness of everything and are ever free. Your only bondage is that you see the seer as separate.
अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः ।
नाहं कर्तेति विश्वासामृतं पीत्वा सुखं चर ॥ १-८॥
नाहं कर्तेति विश्वासामृतं पीत्वा सुखं चर ॥ १-८॥
ahaṃ kartetyahaṃmānamahākṛṣṇāhidaṃśitaḥ .
nāhaṃ karteti viśvāsāmṛtaṃ pītvā sukhaṃ cara .. 1-8..
nāhaṃ karteti viśvāsāmṛtaṃ pītvā sukhaṃ cara .. 1-8..
Bitten by the great black serpent of egoism in the form of ‘I am the doer,’ drink the nectar of the conviction ‘I am not the doer’ and be happy.
एको विशुद्धबोधोऽहमिति निश्चयवह्निना ।
प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव ॥ १-९॥
प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव ॥ १-९॥
eko viśuddhabodho’hamiti niścayavahninā .
prajvālyājñānagahanaṃ vītaśokaḥ sukhī bhava .. 1-9..
prajvālyājñānagahanaṃ vītaśokaḥ sukhī bhava .. 1-9..
With the fire of the certainty that ‘I am pure consciousness,’ burn down the dense forest of ignorance and be free from sorrow. Be happy.
यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् ।
आनन्दपरमानन्दः स बोधस्त्वं सुखं भव ॥ १-१०॥
आनन्दपरमानन्दः स बोधस्त्वं सुखं भव ॥ १-१०॥
yatra viśvamidaṃ bhāti kalpitaṃ rajjusarpavat .
ānandaparamānandaḥ sa bodhastvaṃ sukhaṃ bhava .. 1-10..
ānandaparamānandaḥ sa bodhastvaṃ sukhaṃ bhava .. 1-10..
Where this universe appears like an imagined rope-snake, there lies supreme bliss. You are that knowledge, so be happy.
मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि ।
किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥ १-११॥
किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥ १-११॥
muktābhimānī mukto hi baddho baddhābhimānyapi .
kiṃvadantīha satyeyaṃ yā matiḥ sā gatirbhavet .. 1-11..
kiṃvadantīha satyeyaṃ yā matiḥ sā gatirbhavet .. 1-11..
The one who thinks they are free is indeed free, and the one who thinks they are bound is indeed bound. As one thinks, so it becomes. This is the truth in the world.
आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।
असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥ १-१२॥
असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥ १-१२॥
ātmā sākṣī vibhuḥ pūrṇa eko muktaścidakriyaḥ .
asaṅgo niḥspṛhaḥ śānto bhramātsaṃsāravāniva .. 1-12..
asaṅgo niḥspṛhaḥ śānto bhramātsaṃsāravāniva .. 1-12..
The Self is the witness, all-pervading, full, one, free, consciousness, and inactive. It is unattached, desireless, and peaceful. Yet, due to delusion, it appears as though involved in the cycle of birth and death.
कूटस्थं बोधमद्वैतमात्मानं परिभावय ।
आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम् ॥ १-१३॥
आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम् ॥ १-१३॥
kūṭasthaṃ bodhamadvaitamātmānaṃ paribhāvaya .
ābhāso’haṃ bhramaṃ muktvā bhāvaṃ bāhyamathāntaram .. 1-13..
ābhāso’haṃ bhramaṃ muktvā bhāvaṃ bāhyamathāntaram .. 1-13..
Realize the Self as the unchanging, non-dual consciousness. Giving up the illusion of the ‘I’ and delusion, recognize both the external and internal worlds as mere appearances.
देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक ।
बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव ॥ १-१४॥
बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव ॥ १-१४॥
dehābhimānapāśena ciraṃ baddho’si putraka .
bodho’haṃ jñānakhaḍgena tannikṛtya sukhī bhava .. 1-14..
bodho’haṃ jñānakhaḍgena tannikṛtya sukhī bhava .. 1-14..
For a long time, you have been bound by the noose of attachment to the body, O child. Cut it off with the sword of knowledge, ‘I am consciousness,’ and be happy.
निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः ।
अयमेव हि ते बन्धः समाधिमनुतिष्ठसि ॥ १-१५॥
अयमेव हि ते बन्धः समाधिमनुतिष्ठसि ॥ १-१५॥
niḥsaṅgo niṣkriyo’si tvaṃ svaprakāśo nirañjanaḥ .
ayameva hi te bandhaḥ samādhimanutiṣṭhasi .. 1-15..
ayameva hi te bandhaḥ samādhimanutiṣṭhasi .. 1-15..
You are unattached, actionless, self-illuminating, and pure. Your only bondage is that you practice concentration.
त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।
शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ॥ १-१६॥
शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ॥ १-१६॥
tvayā vyāptamidaṃ viśvaṃ tvayi protaṃ yathārthataḥ .
śuddhabuddhasvarūpastvaṃ mā gamaḥ kṣudracittatām .. 1-16..
śuddhabuddhasvarūpastvaṃ mā gamaḥ kṣudracittatām .. 1-16..
The entire universe is pervaded by you and strung in you like beads on a string. You are pure, awakened consciousness. Do not fall into small-mindedness.
निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥ १-१७॥
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥ १-१७॥
nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ .
agādhabuddhirakṣubdho bhava cinmātravāsanaḥ .. 1-17..
agādhabuddhirakṣubdho bhava cinmātravāsanaḥ .. 1-17..
Be without expectation, unchanging, complete, calm-minded, having profound wisdom, and unshaken. Let your only inclination be towards pure consciousness.
साकारमनृतं विद्धि निराकारं तु निश्चलम् ।
एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ॥ १-१८॥
एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ॥ १-१८॥
sākāramanṛtaṃ viddhi nirākāraṃ tu niścalam .
etattattvopadeśena na punarbhavasambhavaḥ .. 1-18..
etattattvopadeśena na punarbhavasambhavaḥ .. 1-18..
Know that form is unreal and the formless is unchanging. With this instruction in truth, the cycle of rebirth will not arise for you again.
यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः ।
तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः ॥ १-१९॥
तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः ॥ १-१९॥
yathaivādarśamadhyasthe rūpe’ntaḥ paritastu saḥ .
tathaivā’smin śarīre’ntaḥ paritaḥ parameśvaraḥ .. 1-19..
tathaivā’smin śarīre’ntaḥ paritaḥ parameśvaraḥ .. 1-19..
Just as a reflection appears within and all around a mirror, so does the Supreme Lord pervade within and all around this body.
एकं सर्वगतं व्योम बहिरन्तर्यथा घटे ।
नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ॥ १-२०॥
नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ॥ १-२०॥
ekaṃ sarvagataṃ vyoma bahirantaryathā ghaṭe .
nityaṃ nirantaraṃ brahma sarvabhūtagaṇe tathā .. 1-20..
nityaṃ nirantaraṃ brahma sarvabhūtagaṇe tathā .. 1-20..
Just as the one space exists inside and outside a pot, so too does the eternal, uninterrupted Brahman pervade all beings.
Chapter 2
जनक उवाच ॥
अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः ।
एतावन्तमहं कालं मोहेनैव विडम्बितः ॥ २-१॥
जनक उवाच ॥
अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः ।
एतावन्तमहं कालं मोहेनैव विडम्बितः ॥ २-१॥
janaka uvāca ..
aho nirañjanaḥ śānto bodho’haṃ prakṛteḥ paraḥ .
etāvantamahaṃ kālaṃ mohenaiva viḍambitaḥ .. 2-1..
aho nirañjanaḥ śānto bodho’haṃ prakṛteḥ paraḥ .
etāvantamahaṃ kālaṃ mohenaiva viḍambitaḥ .. 2-1..
Janaka said: “Oh, I am truly the pure, stainless, peaceful Self, beyond nature. For such a long time, I have been deluded by ignorance!”
यथा प्रकाशयाम्येको देहमेनं तथा जगत् ।
अतो मम जगत्सर्वमथवा न च किञ्चन ॥ २-२॥
अतो मम जगत्सर्वमथवा न च किञ्चन ॥ २-२॥
yathā prakāśayāmyeko dehamenaṃ tathā jagat .
ato mama jagatsarvamathavā na ca kiñcana .. 2-2..
ato mama jagatsarvamathavā na ca kiñcana .. 2-2..
Just as I illuminate this body, I illuminate the entire world. Therefore, the entire world is mine, or else, nothing exists.
स शरीरमहो विश्वं परित्यज्य मयाधुना ।
कुतश्चित् कौशलाद् एव परमात्मा विलोक्यते ॥ २-३॥
कुतश्चित् कौशलाद् एव परमात्मा विलोक्यते ॥ २-३॥
sa śarīramaho viśvaṃ parityajya mayādhunā .
kutaścit kauśalād eva paramātmā vilokyate .. 2-3..
kutaścit kauśalād eva paramātmā vilokyate .. 2-3..
Oh, having given up this body and the world, I now perceive the supreme Self through some skill.
यथा न तोयतो भिन्नास्तरङ्गाः फेनबुद्बुदाः ।
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम् ॥ २-४॥
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम् ॥ २-४॥
yathā na toyato bhinnāstaraṅgāḥ phenabudbudāḥ .
ātmano na tathā bhinnaṃ viśvamātmavinirgatam .. 2-4..
ātmano na tathā bhinnaṃ viśvamātmavinirgatam .. 2-4..
Just as waves, foam, and bubbles are not separate from water, so too, this world is not separate from the Self from which it arises.
तन्तुमात्रो भवेद् एव पटो यद्वद् विचारितः ।
आत्मतन्मात्रमेवेदं तद्वद् विश्वं विचारितम् ॥ २-५॥
आत्मतन्मात्रमेवेदं तद्वद् विश्वं विचारितम् ॥ २-५॥
tantumātro bhaved eva paṭo yadvad vicāritaḥ .
ātmatanmātramevedaṃ tadvad viśvaṃ vicāritam .. 2-5..
ātmatanmātramevedaṃ tadvad viśvaṃ vicāritam .. 2-5..
Just as the cloth is nothing but threads upon reflection, so too, this world is nothing but the Self when reflected upon.
यथैवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा ।
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ॥ २-६॥
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ॥ २-६॥
yathaivekṣurase klṛptā tena vyāptaiva śarkarā .
tathā viśvaṃ mayi klṛptaṃ mayā vyāptaṃ nirantaram .. 2-6..
tathā viśvaṃ mayi klṛptaṃ mayā vyāptaṃ nirantaram .. 2-6..
Just as sugar is pervaded by the sugarcane juice, so too, this world is pervaded by me, uninterruptedly.
आत्माज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते ।
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद् भासते न हि ॥ २-७॥
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद् भासते न हि ॥ २-७॥
ātmājñānājjagadbhāti ātmajñānānna bhāsate .
rajjvajñānādahirbhāti tajjñānād bhāsate na hi .. 2-7..
rajjvajñānādahirbhāti tajjñānād bhāsate na hi .. 2-7..
The world appears due to ignorance of the Self. With the knowledge of the Self, the world ceases to appear. Just as a snake appears due to ignorance of the rope, but with the knowledge of the rope, the snake ceases to appear.
प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः ।
यदा प्रकाशते विश्वं तदाहं भास एव हि ॥ २-८॥
यदा प्रकाशते विश्वं तदाहं भास एव हि ॥ २-८॥
prakāśo me nijaṃ rūpaṃ nātirikto’smyahaṃ tataḥ .
yadā prakāśate viśvaṃ tadāhaṃ bhāsa eva hi .. 2-8..
yadā prakāśate viśvaṃ tadāhaṃ bhāsa eva hi .. 2-8..
Light is my true nature, and I am not separate from it. When the world is illuminated, I am that light alone.
अहो विकल्पितं विश्वमज्ञानान्मयि भासते ।
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा ॥ २-९॥
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा ॥ २-९॥
aho vikalpitaṃ viśvamajñānānmayi bhāsate .
rūpyaṃ śuktau phaṇī rajjau vāri sūryakare yathā .. 2-9..
rūpyaṃ śuktau phaṇī rajjau vāri sūryakare yathā .. 2-9..
Oh, the world is imagined in me due to ignorance, just as silver is imagined in a shell, a snake in a rope, or water in the sun’s rays.
मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति ।
मृदि कुम्भो जले वीचिः कनके कटकं यथा ॥ २-१०॥
मृदि कुम्भो जले वीचिः कनके कटकं यथा ॥ २-१०॥
matto vinirgataṃ viśvaṃ mayyeva layameṣyati .
mṛdi kumbho jale vīciḥ kanake kaṭakaṃ yathā .. 2-10..
mṛdi kumbho jale vīciḥ kanake kaṭakaṃ yathā .. 2-10..
The world arises from me and will dissolve back into me, just as a pot comes from clay, a wave from water, and a bracelet from gold.
अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे ।
ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशोऽपि तिष्ठतः ॥ २-११॥
ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशोऽपि तिष्ठतः ॥ २-११॥
aho ahaṃ namo mahyaṃ vināśo yasya nāsti me .
brahmādistambaparyantaṃ jagannāśo’pi tiṣṭhataḥ .. 2-11..
brahmādistambaparyantaṃ jagannāśo’pi tiṣṭhataḥ .. 2-11..
Oh! Salutations to myself, for there is no destruction for me. Even when the world, from Brahma to a blade of grass, is destroyed, I remain.
अहो अहं नमो मह्यमेकोऽहं देहवानपि ।
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः ॥ २-१२॥
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः ॥ २-१२॥
aho ahaṃ namo mahyameko’haṃ dehavānapi .
kvacinna gantā nāgantā vyāpya viśvamavasthitaḥ .. 2-12..
kvacinna gantā nāgantā vyāpya viśvamavasthitaḥ .. 2-12..
Oh! Salutations to myself, the one who, even with a body, neither goes anywhere nor comes. I pervade the entire universe and reside everywhere.
अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः ।
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम् ॥ २-१३॥
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम् ॥ २-१३॥
aho ahaṃ namo mahyaṃ dakṣo nāstīha matsamaḥ .
asaṃspṛśya śarīreṇa yena viśvaṃ ciraṃ dhṛtam .. 2-13..
asaṃspṛśya śarīreṇa yena viśvaṃ ciraṃ dhṛtam .. 2-13..
Oh! Salutations to myself, for there is no one as skillful as me. Without touching the body, I have held the world for a long time.
अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन ।
अथवा यस्य मे सर्वं यद् वाङ्मनसगोचरम् ॥ २-१४॥
अथवा यस्य मे सर्वं यद् वाङ्मनसगोचरम् ॥ २-१४॥
aho ahaṃ namo mahyaṃ yasya me nāsti kiñcana .
athavā yasya me sarvaṃ yad vāṅmanasagocaram .. 2-14..
athavā yasya me sarvaṃ yad vāṅmanasagocaram .. 2-14..
Oh! Salutations to myself, for I have nothing, or perhaps everything within the realm of speech and mind belongs to me.
ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम् ।
अज्ञानाद् भाति यत्रेदं सोऽहमस्मि निरञ्जनः ॥ २-१५॥
अज्ञानाद् भाति यत्रेदं सोऽहमस्मि निरञ्जनः ॥ २-१५॥
jñānaṃ jñeyaṃ tathā jñātā tritayaṃ nāsti vāstavam .
ajñānād bhāti yatredaṃ so’hamasmi nirañjanaḥ .. 2-15..
ajñānād bhāti yatredaṃ so’hamasmi nirañjanaḥ .. 2-15..
The triad of knowledge, the known, and the knower does not exist in reality. Due to ignorance, this appears, but I am that pure, taintless Self.
द्वैतमूलमहो दुःखं नान्यत्तस्याऽस्ति भेषजम् ।
दृश्यमेतन् मृषा सर्वमेकोऽहं चिद्रसोमलः ॥ २-१६॥
दृश्यमेतन् मृषा सर्वमेकोऽहं चिद्रसोमलः ॥ २-१६॥
dvaitamūlamaho duḥkhaṃ nānyattasyā’sti bheṣajam .
dṛśyametan mṛṣā sarvameko’haṃ cidrasomalaḥ .. 2-16..
dṛśyametan mṛṣā sarvameko’haṃ cidrasomalaḥ .. 2-16..
Oh, duality is the root of all sorrow, and there is no cure for it but the realization of oneness. All that is seen is false; I alone am the essence of pure consciousness.
बोधमात्रोऽहमज्ञानाद् उपाधिः कल्पितो मया ।
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम ॥ २-१७॥
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम ॥ २-१७॥
bodhamātro’hamajñānād upādhiḥ kalpito mayā .
evaṃ vimṛśato nityaṃ nirvikalpe sthitirmama .. 2-17..
evaṃ vimṛśato nityaṃ nirvikalpe sthitirmama .. 2-17..
I am pure consciousness alone. Due to ignorance, I have imagined limitations. Reflecting thus constantly, I abide in the undivided state.
न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्ता निराश्रया ।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम् ॥ २-१८॥
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम् ॥ २-१८॥
na me bandho’sti mokṣo vā bhrāntiḥ śāntā nirāśrayā .
aho mayi sthitaṃ viśvaṃ vastuto na mayi sthitam .. 2-18..
aho mayi sthitaṃ viśvaṃ vastuto na mayi sthitam .. 2-18..
There is no bondage for me, nor is there liberation. Delusion has ceased, without any foundation. Oh! The world seems to exist in me, but in reality, it does not reside in me.
सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम् ।
शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ॥ २-१९॥
शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ॥ २-१९॥
saśarīramidaṃ viśvaṃ na kiñciditi niścitam .
śuddhacinmātra ātmā ca tatkasmin kalpanādhunā .. 2-19..
śuddhacinmātra ātmā ca tatkasmin kalpanādhunā .. 2-19..
This world, even with the body, is nothing at all. This is certain. The Self is pure consciousness alone, so in what can there now be any imagination?
शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा ।
कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ॥ २-२०॥
कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ॥ २-२०॥
śarīraṃ svarganarakau bandhamokṣau bhayaṃ tathā .
kalpanāmātramevaitat kiṃ me kāryaṃ cidātmanaḥ .. 2-20..
kalpanāmātramevaitat kiṃ me kāryaṃ cidātmanaḥ .. 2-20..
The body, heaven and hell, bondage and liberation, and fear are all mere imagination. What purpose do they serve for me, the pure Self?
अहो जनसमूहेऽपि न द्वैतं पश्यतो मम ।
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम् ॥ २-२१॥
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम् ॥ २-२१॥
aho janasamūhe’pi na dvaitaṃ paśyato mama .
araṇyamiva saṃvṛttaṃ kva ratiṃ karavāṇyaham .. 2-21..
araṇyamiva saṃvṛttaṃ kva ratiṃ karavāṇyaham .. 2-21..
Oh! Even in a crowd of people, I see no duality. It all seems like a forest to me. Where, then, shall I find enjoyment?
नाहं देहो न मे देहो जीवो नाहमहं हि चित् ।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा ॥ २-२२॥
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा ॥ २-२२॥
nāhaṃ deho na me deho jīvo nāhamahaṃ hi cit .
ayameva hi me bandha āsīdyā jīvite spṛhā .. 2-22..
ayameva hi me bandha āsīdyā jīvite spṛhā .. 2-22..
I am not the body, nor is the body mine. I am not the individual soul; I am pure consciousness. This alone was my bondage – the attachment to life.
अहो भुवनकल्लोलैर्विचित्रैर्द्राक् समुत्थितम् ।
मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते ॥ २-२३॥
मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते ॥ २-२३॥
aho bhuvanakallolairvicitrairdrāk samutthitam .
mayyanantamahāmbhodhau cittavāte samudyate .. 2-23..
mayyanantamahāmbhodhau cittavāte samudyate .. 2-23..
Oh! By the manifold waves of the world, it quickly arises in me, the infinite great ocean, when stirred by the winds of the mind.
मय्यनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति ।
अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः ॥ २-२४॥
अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः ॥ २-२४॥
mayyanantamahāmbhodhau cittavāte praśāmyati .
abhāgyājjīvavaṇijo jagatpoto vinaśvaraḥ .. 2-24..
abhāgyājjīvavaṇijo jagatpoto vinaśvaraḥ .. 2-24..
When the wind of the mind ceases in me, the infinite great ocean, the boat of the world, steered by the merchant of life, perishes due to misfortune.
मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचयः ।
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः ॥ २-२५॥
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः ॥ २-२५॥
mayyanantamahāmbhodhāvāścaryaṃ jīvavīcayaḥ .
udyanti ghnanti khelanti praviśanti svabhāvataḥ .. 2-25..
udyanti ghnanti khelanti praviśanti svabhāvataḥ .. 2-25..
In me, the infinite great ocean, the waves of life wondrously arise, strike, play, and subside by their very nature.
Chapter 3
अष्टावक्र उवाच ॥
अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः ।
तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः ॥ ३-१॥
अष्टावक्र उवाच ॥
अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः ।
तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः ॥ ३-१॥
aṣṭāvakra uvāca ..
avināśinamātmānamekaṃ vijñāya tattvataḥ .
tavātmajñānasya dhīrasya kathamarthārjane ratiḥ .. 3-1..
avināśinamātmānamekaṃ vijñāya tattvataḥ .
tavātmajñānasya dhīrasya kathamarthārjane ratiḥ .. 3-1..
Aṣṭāvakra said: How can one who has realized the imperishable, non-dual Self and is wise, develop any interest in the pursuit of wealth?
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥ ३-२॥
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥ ३-२॥
ātmājñānādaho prītirviṣayabhramagocare .
śukterajñānato lobho yathā rajatavibhrame .. 3-2..
śukterajñānato lobho yathā rajatavibhrame .. 3-2..
Alas, just as greed arises due to mistaking a shell for silver out of ignorance, attachment to sense objects arises due to ignorance of the Self.
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥ ३-३॥
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥ ३-३॥
viśvaṃ sphurati yatredaṃ taraṅgā iva sāgare .
so’hamasmīti vijñāya kiṃ dīna iva dhāvasi .. 3-3..
so’hamasmīti vijñāya kiṃ dīna iva dhāvasi .. 3-3..
The universe manifests like waves in the ocean. Knowing, “I am that,” why do you run about like a miserable person?
श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरम् ।
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥ ३-४॥
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥ ३-४॥
śrutvāpi śuddhacaitanya ātmānamatisundaram .
upasthe’tyantasaṃsakto mālinyamadhigacchati .. 3-4..
upasthe’tyantasaṃsakto mālinyamadhigacchati .. 3-4..
Even after hearing about the Self as pure consciousness and supremely beautiful, one who remains deeply attached to the body attains impurity.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते ॥ ३-५॥
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते ॥ ३-५॥
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani .
munerjānata āścaryaṃ mamatvamanuvartate .. 3-5..
munerjānata āścaryaṃ mamatvamanuvartate .. 3-5..
It is astonishing that for the sage who knows that the Self is in all beings and all beings are in the Self, a sense of possessiveness still persists.
आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः ।
आश्चर्यं कामवशगो विकलः केलिशिक्षया ॥ ३-६॥
आश्चर्यं कामवशगो विकलः केलिशिक्षया ॥ ३-६॥
āsthitaḥ paramādvaitaṃ mokṣārthe’pi vyavasthitaḥ .
āścaryaṃ kāmavaśago vikalaḥ keliśikṣayā .. 3-6..
āścaryaṃ kāmavaśago vikalaḥ keliśikṣayā .. 3-6..
It is astonishing that one who is established in the supreme non-duality, and even striving for liberation, is still subjugated by desire and indulges in pleasures.
उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः ।
आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः ॥ ३-७॥
आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः ॥ ३-७॥
udbhūtaṃ jñānadurmitramavadhāryātidurbalaḥ .
āścaryaṃ kāmamākāṅkṣet kālamantamanuśritaḥ .. 3-7..
āścaryaṃ kāmamākāṅkṣet kālamantamanuśritaḥ .. 3-7..
It is astonishing that one, after realizing that their knowledge is misleading and they are extremely weak, still seeks desire, even when dependent on time, which leads to death.
इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः ।
आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका ॥ ३-८॥
आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका ॥ ३-८॥
ihāmutra viraktasya nityānityavivekinaḥ .
āścaryaṃ mokṣakāmasya mokṣād eva vibhīṣikā .. 3-8..
āścaryaṃ mokṣakāmasya mokṣād eva vibhīṣikā .. 3-8..
It is astonishing that one who is detached from both this world and the next, and who discriminates between the eternal and the non-eternal, is still afraid of liberation.
धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥ ३-९॥
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥ ३-९॥
dhīrastu bhojyamāno’pi pīḍyamāno’pi sarvadā .
ātmānaṃ kevalaṃ paśyan na tuṣyati na kupyati .. 3-9..
ātmānaṃ kevalaṃ paśyan na tuṣyati na kupyati .. 3-9..
The wise one, always seeing the Self alone, neither rejoices in pleasure nor gets angry when pained, even when being fed or tortured.
चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत् ।
संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः ॥ ३-१०॥
संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः ॥ ३-१०॥
ceṣṭamānaṃ śarīraṃ svaṃ paśyatyanyaśarīravat .
saṃstave cāpi nindāyāṃ kathaṃ kṣubhyet mahāśayaḥ .. 3-10..
saṃstave cāpi nindāyāṃ kathaṃ kṣubhyet mahāśayaḥ .. 3-10..
The great one, seeing his own body as though it were another’s, does not get disturbed by praise or criticism.
मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः ।
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ॥ ३-११॥
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ॥ ३-११॥
māyāmātramidaṃ viśvaṃ paśyan vigatakautukaḥ .
api sannihite mṛtyau kathaṃ trasyati dhīradhīḥ .. 3-11..
api sannihite mṛtyau kathaṃ trasyati dhīradhīḥ .. 3-11..
Seeing this world as mere illusion, free from excitement or curiosity, how would the wise one tremble even in the face of imminent death?
निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः ।
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते ॥ ३-१२॥
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते ॥ ३-१२॥
niḥspṛhaṃ mānasaṃ yasya nairāśye’pi mahātmanaḥ .
tasyātmajñānatṛptasya tulanā kena jāyate .. 3-12..
tasyātmajñānatṛptasya tulanā kena jāyate .. 3-12..
For the great one whose mind is free from desires, even in hopelessness, who is satisfied with the knowledge of the Self, what can be compared to him?
स्वभावाद् एव जानानो दृश्यमेतन्न किञ्चन ।
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः ॥ ३-१३॥
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः ॥ ३-१३॥
svabhāvād eva jānāno dṛśyametanna kiñcana .
idaṃ grāhyamidaṃ tyājyaṃ sa kiṃ paśyati dhīradhīḥ .. 3-13..
idaṃ grāhyamidaṃ tyājyaṃ sa kiṃ paśyati dhīradhīḥ .. 3-13..
Knowing by nature that the visible world is nothing, what does the wise one see as worth accepting or rejecting?
अन्तस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः ।
यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥ ३-१४॥
यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥ ३-१४॥
antastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ .
yadṛcchayāgato bhogo na duḥkhāya na tuṣṭaye .. 3-14..
yadṛcchayāgato bhogo na duḥkhāya na tuṣṭaye .. 3-14..
For the one who is inwardly free from impurities, free from dualities, and free from desires, any experience that comes by chance neither causes sorrow nor brings satisfaction.
Chapter 4
जनक उवाच ॥
हन्तात्मज्ञानस्य धीरस्य खेलतो भोगलीलया ।
न हि संसारवाहीकैर्मूढैः सह समानता ॥ ४-१॥
जनक उवाच ॥
हन्तात्मज्ञानस्य धीरस्य खेलतो भोगलीलया ।
न हि संसारवाहीकैर्मूढैः सह समानता ॥ ४-१॥
janaka uvāca ..
hantātmajñānasya dhīrasya khelato bhogalīlayā .
na hi saṃsāravāhīkairmūḍhaiḥ saha samānatā .. 4-1..
hantātmajñānasya dhīrasya khelato bhogalīlayā .
na hi saṃsāravāhīkairmūḍhaiḥ saha samānatā .. 4-1..
Janaka said: Alas! There can be no equality between the wise, who play in the enjoyment of Self-knowledge, and the ignorant who are driven by worldly desires.
यत् पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः ।
अहो तत्र स्थितो योगी न हर्षमुपगच्छति ॥ ४-२॥
अहो तत्र स्थितो योगी न हर्षमुपगच्छति ॥ ४-२॥
yat padaṃ prepsavo dīnāḥ śakrādyāḥ sarvadevatāḥ .
aho tatra sthito yogī na harṣamupagacchati .. 4-2..
aho tatra sthito yogī na harṣamupagacchati .. 4-2..
The yogi, established in the state that is sought by even Indra and other gods, does not experience any joy (from worldly pleasures).
तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते ।
न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः ॥ ४-३॥
न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः ॥ ४-३॥
tajjñasya puṇyapāpābhyāṃ sparśo hyantarna jāyate .
na hyākāśasya dhūmena dṛśyamānāpi saṅgatiḥ .. 4-3..
na hyākāśasya dhūmena dṛśyamānāpi saṅgatiḥ .. 4-3..
For the one who knows the Self, no contact with virtue or sin arises within, just as space is not affected by the smoke that appears in it.
आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना ।
यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः ॥ ४-४॥
यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः ॥ ४-४॥
ātmaivedaṃ jagatsarvaṃ jñātaṃ yena mahātmanā .
yadṛcchayā vartamānaṃ taṃ niṣeddhuṃ kṣameta kaḥ .. 4-4..
yadṛcchayā vartamānaṃ taṃ niṣeddhuṃ kṣameta kaḥ .. 4-4..
For the great soul who knows this entire world as the Self, who could attempt to negate that which arises spontaneously?
आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे ।
विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने ॥ ४-५॥
विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने ॥ ४-५॥
ābrahmastambaparyante bhūtagrāme caturvidhe .
vijñasyaiva hi sāmarthyamicchānicchāvivarjane .. 4-5..
vijñasyaiva hi sāmarthyamicchānicchāvivarjane .. 4-5..
For the one who knows, there is power in the absence of desire and aversion, across all beings, from Brahma down to the smallest blade of grass.
आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरम् ।
यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित् ॥ ४-६॥
यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित् ॥ ४-६॥
ātmānamadvayaṃ kaścijjānāti jagadīśvaram .
yad vetti tatsa kurute na bhayaṃ tasya kutracit .. 4-6..
yad vetti tatsa kurute na bhayaṃ tasya kutracit .. 4-6..
One who knows the non-dual Self as the Lord of the universe acts as per that knowledge and is never afraid of anything.
Chapter 5
अष्टावक्र उवाच ॥
न ते सङ्गोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि ।
सङ्घातविलयं कुर्वन्नेवमेव लयं व्रज ॥ ५-१॥
अष्टावक्र उवाच ॥
न ते सङ्गोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि ।
सङ्घातविलयं कुर्वन्नेवमेव लयं व्रज ॥ ५-१॥
aṣṭāvakra uvāca ..
na te saṅgo’sti kenāpi kiṃ śuddhastyaktumicchasi .
saṅghātavilayaṃ kurvannevameva layaṃ vraja .. 5-1..
na te saṅgo’sti kenāpi kiṃ śuddhastyaktumicchasi .
saṅghātavilayaṃ kurvannevameva layaṃ vraja .. 5-1..
Aṣṭāvakra said: You have no attachment to anyone, so why do you desire to renounce anything? By dissolving the aggregates, go to your true Self and merge into it.
उदेति भवतो विश्वं वारिधेरिव बुद्बुदः ।
इति ज्ञात्वैकमात्मानमेवमेव लयं व्रज ॥ ५-२॥
इति ज्ञात्वैकमात्मानमेवमेव लयं व्रज ॥ ५-२॥
udeti bhavato viśvaṃ vāridheriva budbudaḥ .
iti jñātvaikamātmānamevameva layaṃ vraja .. 5-2..
iti jñātvaikamātmānamevameva layaṃ vraja .. 5-2..
Just as a bubble arises from the ocean, so does the world arise from you. Knowing this Self as one, merge into it.
प्रत्यक्षमप्यवस्तुत्वाद् विश्वं नास्त्यमले त्वयि ।
रज्जुसर्प इव व्यक्तमेवमेव लयं व्रज ॥ ५-३॥
रज्जुसर्प इव व्यक्तमेवमेव लयं व्रज ॥ ५-३॥
pratyakṣamapyavastutvād viśvaṃ nāstyamale tvayi .
rajjusarpa iva vyaktamevameva layaṃ vraja .. 5-3..
rajjusarpa iva vyaktamevameva layaṃ vraja .. 5-3..
Even though the world is directly perceived, it does not exist in you, the pure Self, just as the snake seen on a rope is unreal. Merge into this understanding.
समदुःखसुखः पूर्ण आशानैराश्ययोः समः ।
समजीवितमृत्युः सन्नेवमेव लयं व्रज ॥ ५-४॥
समजीवितमृत्युः सन्नेवमेव लयं व्रज ॥ ५-४॥
samaduḥkhasukhaḥ pūrṇa āśānairāśyayoḥ samaḥ .
samajīvitamṛtyuḥ sannevameva layaṃ vraja .. 5-4..
samajīvitamṛtyuḥ sannevameva layaṃ vraja .. 5-4..
Being equal in pleasure and pain, hope and hopelessness, life and death, go to the Self and merge into it.
Chapter 6
जनक उवाच ॥
आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत् ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-१॥
जनक उवाच ॥
आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत् ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-१॥
janaka uvāca ..
ākāśavadananto’haṃ ghaṭavat prākṛtaṃ jagat .
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-1..
ākāśavadananto’haṃ ghaṭavat prākṛtaṃ jagat .
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-1..
Janaka said: I am infinite like space, and this material world is like a pot in space. Knowing this, there is no need for renunciation, acceptance, or dissolution.
महोदधिरिवाहं स प्रपञ्चो वीचिसन्निभः ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-२॥
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-२॥
mahodadhirivāhaṃ sa prapañco vīcisannibhaḥ .
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-2..
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-2..
I am like a vast ocean, and the world is like waves on the ocean. Knowing this, there is no need for renunciation, acceptance, or dissolution.
अहं स शुक्तिसङ्काशो रूप्यवद् विश्वकल्पना ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-३॥
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-३॥
ahaṃ sa śuktisaṅkāśo rūpyavad viśvakalpanā .
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-3..
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-3..
I am like mother-of-pearl, and the illusion of the world is like silver superimposed upon it. Knowing this, there is no need for renunciation, acceptance, or dissolution.
अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-४॥
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-४॥
ahaṃ vā sarvabhūteṣu sarvabhūtānyatho mayi .
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-4..
iti jñānaṃ tathaitasya na tyāgo na graho layaḥ .. 6-4..
I am in all beings, and all beings are in me. Knowing this, there is no need for renunciation, acceptance, or dissolution.
Chapter 7
जनक उवाच ॥
मय्यनन्तमहाम्भोधौ विश्वपोत इतस्ततः ।
भ्रमति स्वान्तवातेन न ममास्त्यसहिष्णुता ॥ ७-१॥
जनक उवाच ॥
मय्यनन्तमहाम्भोधौ विश्वपोत इतस्ततः ।
भ्रमति स्वान्तवातेन न ममास्त्यसहिष्णुता ॥ ७-१॥
janaka uvāca ..
mayyanantamahāmbhodhau viśvapota itastataḥ .
bhramati svāntavātena na mamāstyasahiṣṇutā .. 7-1..
mayyanantamahāmbhodhau viśvapota itastataḥ .
bhramati svāntavātena na mamāstyasahiṣṇutā .. 7-1..
Janaka said: In the infinite great ocean that I am, the ship of the world wanders here and there by the wind of the mind. But I have no impatience with this.
मय्यनन्तमहाम्भोधौ जगद्वीचिः स्वभावतः ।
उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः ॥ ७-२॥
उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः ॥ ७-२॥
mayyanantamahāmbhodhau jagadvīciḥ svabhāvataḥ .
udetu vāstamāyātu na me vṛddhirna ca kṣatiḥ .. 7-2..
udetu vāstamāyātu na me vṛddhirna ca kṣatiḥ .. 7-2..
In the infinite great ocean that I am, the wave of the world rises and sets naturally. There is neither growth nor loss for me.
मय्यनन्तमहाम्भोधौ विश्वं नाम विकल्पना ।
अतिशान्तो निराकार एतदेवाहमास्थितः ॥ ७-३॥
अतिशान्तो निराकार एतदेवाहमास्थितः ॥ ७-३॥
mayyanantamahāmbhodhau viśvaṃ nāma vikalpanā .
atiśānto nirākāra etadevāhamāsthitaḥ .. 7-3..
atiśānto nirākāra etadevāhamāsthitaḥ .. 7-3..
In the infinite great ocean that I am, the world is merely an imagination. I am completely peaceful, formless, and established in this truth.
नात्मा भावेषु नो भावस्तत्रानन्ते निरञ्जने ।
इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्थितः ॥ ७-४॥
इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्थितः ॥ ७-४॥
nātmā bhāveṣu no bhāvastatrānante nirañjane .
ityasakto’spṛhaḥ śānta etadevāhamāsthitaḥ .. 7-4..
ityasakto’spṛhaḥ śānta etadevāhamāsthitaḥ .. 7-4..
The Self is neither in objects nor in their existence. In the infinite and stainless, I am established, detached, without desire, and peaceful.
अहो चिन्मात्रमेवाहमिन्द्रजालोपमं जगत् ।
इति मम कथं कुत्र हेयोपादेयकल्पना ॥ ७-५॥
इति मम कथं कुत्र हेयोपादेयकल्पना ॥ ७-५॥
aho cinmātramevāhamindrajālopamaṃ jagat .
iti mama kathaṃ kutra heyopādeyakalpanā .. 7-5..
iti mama kathaṃ kutra heyopādeyakalpanā .. 7-5..
Oh! I am pure consciousness, and the world is like a magical illusion. How can there be any ideas of acceptance or rejection for me?
Chapter 8
अष्टावक्र उवाच ॥
तदा बन्धो यदा चित्तं किञ्चिद् वाञ्छति शोचति ।
किञ्चिन् मुञ्चति गृह्णाति किञ्चिद्धृष्यति कुप्यति ॥ ८-१॥
अष्टावक्र उवाच ॥
तदा बन्धो यदा चित्तं किञ्चिद् वाञ्छति शोचति ।
किञ्चिन् मुञ्चति गृह्णाति किञ्चिद्धृष्यति कुप्यति ॥ ८-१॥
aṣṭāvakra uvāca ..
tadā bandho yadā cittaṃ kiñcid vāñchati śocati .
kiñcin muñcati gṛhṇāti kiñciddhṛṣyati kupyati .. 8-1..
tadā bandho yadā cittaṃ kiñcid vāñchati śocati .
kiñcin muñcati gṛhṇāti kiñciddhṛṣyati kupyati .. 8-1..
Aṣṭāvakra said: Bondage exists when the mind desires something, grieves something, renounces something, grasps something, rejoices in something, or becomes angry.
तदा मुक्तिर्यदा चित्तं न वाञ्छति न शोचति ।
न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति ॥ ८-२॥
न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति ॥ ८-२॥
tadā muktiryadā cittaṃ na vāñchati na śocati .
na muñcati na gṛhṇāti na hṛṣyati na kupyati .. 8-2..
na muñcati na gṛhṇāti na hṛṣyati na kupyati .. 8-2..
Liberation exists when the mind does not desire, grieve, renounce, grasp, rejoice, or become angry.
तदा बन्धो यदा चित्तं सक्तं कास्वपि दृष्टिषु ।
तदा मोक्षो यदा चित्तमसक्तं सर्वदृष्टिषु ॥ ८-३॥
तदा मोक्षो यदा चित्तमसक्तं सर्वदृष्टिषु ॥ ८-३॥
tadā bandho yadā cittaṃ saktaṃ kāsvapi dṛṣṭiṣu .
tadā mokṣo yadā cittamasaktaṃ sarvadṛṣṭiṣu .. 8-3..
tadā mokṣo yadā cittamasaktaṃ sarvadṛṣṭiṣu .. 8-3..
Bondage exists when the mind is attached to any perspectives. Liberation exists when the mind is detached from all perspectives.
यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा ।
मत्वेति हेलया किञ्चिन्मा गृहाण विमुञ्च मा ॥ ८-४॥
मत्वेति हेलया किञ्चिन्मा गृहाण विमुञ्च मा ॥ ८-४॥
yadā nāhaṃ tadā mokṣo yadāhaṃ bandhanaṃ tadā .
matveti helayā kiñcinmā gṛhāṇa vimuñca mā .. 8-4..
matveti helayā kiñcinmā gṛhāṇa vimuñca mā .. 8-4..
When there is no “I,” there is liberation; when there is “I,” there is bondage. Knowing this, with ease, do not grasp anything or renounce anything.
Chapter 9
अष्टावक्र उवाच ॥
कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा ।
एवं ज्ञात्वेह निर्वेदाद् भव त्यागपरोऽव्रती ॥ ९-१॥
अष्टावक्र उवाच ॥
कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा ।
एवं ज्ञात्वेह निर्वेदाद् भव त्यागपरोऽव्रती ॥ ९-१॥
aṣṭāvakra uvāca ..
kṛtākṛte ca dvandvāni kadā śāntāni kasya vā .
evaṃ jñātveha nirvedād bhava tyāgaparo’vratī .. 9-1..
kṛtākṛte ca dvandvāni kadā śāntāni kasya vā .
evaṃ jñātveha nirvedād bhava tyāgaparo’vratī .. 9-1..
Aṣṭāvakra said: When will the opposites, whether done or not done, ever become calm and for whom? Thus, knowing this, and out of disillusionment, become focused on renunciation and free from rituals.
कस्यापि तात धन्यस्य लोकचेष्टावलोकनात् ।
जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः ॥ ९-२॥
जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः ॥ ९-२॥
kasyāpi tāta dhanyasya lokaceṣṭāvalokanāt .
jīvitecchā bubhukṣā ca bubhutsopaśamaṃ gatāḥ .. 9-2..
jīvitecchā bubhukṣā ca bubhutsopaśamaṃ gatāḥ .. 9-2..
O dear one, for the blessed one who has observed the activities of the world, the desire for life, hunger, and curiosity come to an end.
अनित्यं सर्वमेवेदं तापत्रितयदूषितम् ।
असारं निन्दितं हेयमिति निश्चित्य शाम्यति ॥ ९-३॥
असारं निन्दितं हेयमिति निश्चित्य शाम्यति ॥ ९-३॥
anityaṃ sarvamevedaṃ tāpatritayadūṣitam .
asāraṃ ninditaṃ heyamiti niścitya śāmyati .. 9-3..
asāraṃ ninditaṃ heyamiti niścitya śāmyati .. 9-3..
All this is impermanent, tainted by the threefold suffering, without essence, and to be abandoned. Deciding this, one becomes peaceful.
कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणाम् ।
तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ॥ ९-४॥
तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ॥ ९-४॥
ko’sau kālo vayaḥ kiṃ vā yatra dvandvāni no nṛṇām .
tānyupekṣya yathāprāptavartī siddhimavāpnuyāt .. 9-4..
tānyupekṣya yathāprāptavartī siddhimavāpnuyāt .. 9-4..
What is time or age, where do the opposites affect humans? Ignoring them and living as things come, one attains success.
नाना मतं महर्षीणां साधूनां योगिनां तथा ।
दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः ॥ ९-५॥
दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः ॥ ९-५॥
nānā mataṃ maharṣīṇāṃ sādhūnāṃ yogināṃ tathā .
dṛṣṭvā nirvedamāpannaḥ ko na śāmyati mānavaḥ .. 9-5..
dṛṣṭvā nirvedamāpannaḥ ko na śāmyati mānavaḥ .. 9-5..
After seeing the various opinions of great sages, saints, and yogis, and attaining disillusionment, who does not become peaceful?
कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः ।
निर्वेदसमतायुक्त्या यस्तारयति संसृतेः ॥ ९-६॥
निर्वेदसमतायुक्त्या यस्तारयति संसृतेः ॥ ९-६॥
kṛtvā mūrtiparijñānaṃ caitanyasya na kiṃ guruḥ .
nirvedasamatāyuktyā yastārayati saṃsṛteḥ .. 9-6..
nirvedasamatāyuktyā yastārayati saṃsṛteḥ .. 9-6..
Having understood the forms of consciousness, is it not the teacher who, with disillusionment and equanimity, liberates from the cycle of life?
पश्य भूतविकारांस्त्वं भूतमात्रान् यथार्थतः ।
तत्क्षणाद् बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि ॥ ९-७॥
तत्क्षणाद् बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि ॥ ९-७॥
paśya bhūtavikārāṃstvaṃ bhūtamātrān yathārthataḥ .
tatkṣaṇād bandhanirmuktaḥ svarūpastho bhaviṣyasi .. 9-7..
tatkṣaṇād bandhanirmuktaḥ svarūpastho bhaviṣyasi .. 9-7..
See the modifications of the elements, see them as they truly are. Immediately, you will be freed from bondage and established in your true self.
वासना एव संसार इति सर्वा विमुञ्च ताः ।
तत्त्यागो वासनात्यागात्स्थितिरद्य यथा तथा ॥ ९-८॥
तत्त्यागो वासनात्यागात्स्थितिरद्य यथा तथा ॥ ९-८॥
vāsanā eva saṃsāra iti sarvā vimuñca tāḥ .
tattyāgo vāsanātyāgātsthitiradya yathā tathā .. 9-8..
tattyāgo vāsanātyāgātsthitiradya yathā tathā .. 9-8..
Impressions themselves are the cycle of life; abandon them all. Renunciation of them leads to establishment (in the self), as is the case today.
Chapter 10
अष्टावक्र उवाच ॥
विहाय वैरिणं काममर्थं चानर्थसङ्कुलम् ।
धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ॥ १०-१॥
अष्टावक्र उवाच ॥
विहाय वैरिणं काममर्थं चानर्थसङ्कुलम् ।
धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ॥ १०-१॥
aṣṭāvakra uvāca ..
vihāya vairiṇaṃ kāmamarthaṃ cānarthasaṅkulam .
dharmamapyetayorhetuṃ sarvatrānādaraṃ kuru .. 10-1..
vihāya vairiṇaṃ kāmamarthaṃ cānarthasaṅkulam .
dharmamapyetayorhetuṃ sarvatrānādaraṃ kuru .. 10-1..
Aṣṭāvakra said: Abandon desire, the enemy, and wealth, full of misfortune. Be indifferent to these, and even to dharma, which is their cause.
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा ।
मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥ १०-२॥
मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥ १०-२॥
svapnendrajālavat paśya dināni trīṇi pañca vā .
mitrakṣetradhanāgāradāradāyādisampadaḥ .. 10-2..
mitrakṣetradhanāgāradāradāyādisampadaḥ .. 10-2..
See friends, lands, wealth, houses, wife, children, and possessions as fleeting, like a dream or illusion, lasting three or five days.
यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै ।
प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥
प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥
yatra yatra bhavettṛṣṇā saṃsāraṃ viddhi tatra vai .
prauḍhavairāgyamāśritya vītatṛṣṇaḥ sukhī bhava .. 10-3..
prauḍhavairāgyamāśritya vītatṛṣṇaḥ sukhī bhava .. 10-3..
Wherever there is desire, know that there is saṃsāra (worldly life). Adopting mature detachment, free from desire, become happy.
तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते ।
भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः ॥ १०-४॥
भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः ॥ १०-४॥
tṛṣṇāmātrātmako bandhastannāśo mokṣa ucyate .
bhavāsaṃsaktimātreṇa prāptituṣṭirmuhurmuhuḥ .. 10-4..
bhavāsaṃsaktimātreṇa prāptituṣṭirmuhurmuhuḥ .. 10-4..
Bondage consists only of desire; its destruction is said to be liberation. Contentment is attained again and again by mere detachment from worldly existence.
त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा ।
अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते ॥ १०-५॥
अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते ॥ १०-५॥
tvamekaścetanaḥ śuddho jaḍaṃ viśvamasattathā .
avidyāpi na kiñcitsā kā bubhutsā tathāpi te .. 10-5..
avidyāpi na kiñcitsā kā bubhutsā tathāpi te .. 10-5..
You are one, a pure conscious being. The universe is inert and unreal. Ignorance is nothing. What curiosity (desire to know) could you have?
राज्यं सुताः कलत्राणि शरीराणि सुखानि च ।
संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि ॥ १०-६॥
संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि ॥ १०-६॥
rājyaṃ sutāḥ kalatrāṇi śarīrāṇi sukhāni ca .
saṃsaktasyāpi naṣṭāni tava janmani janmani .. 10-6..
saṃsaktasyāpi naṣṭāni tava janmani janmani .. 10-6..
Kingdoms, sons, wives, bodies, and pleasures—attached to them in life after life, they have perished for you.
अलमर्थेन कामेन सुकृतेनापि कर्मणा ।
एभ्यः संसारकान्तारे न विश्रान्तमभून् मनः ॥ १०-७॥
एभ्यः संसारकान्तारे न विश्रान्तमभून् मनः ॥ १०-७॥
alamarthena kāmena sukṛtenāpi karmaṇā .
ebhyaḥ saṃsārakāntāre na viśrāntamabhūn manaḥ .. 10-7..
ebhyaḥ saṃsārakāntāre na viśrāntamabhūn manaḥ .. 10-7..
Enough of wealth, desire, and even good deeds. In the wilderness of worldly existence, your mind has found no rest.
कृतं न कति जन्मानि कायेन मनसा गिरा ।
दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ॥ १०-८॥
दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ॥ १०-८॥
kṛtaṃ na kati janmāni kāyena manasā girā .
duḥkhamāyāsadaṃ karma tadadyāpyuparamyatām .. 10-8..
duḥkhamāyāsadaṃ karma tadadyāpyuparamyatām .. 10-8..
In how many lives have you done actions with body, mind, and speech, bringing only sorrow and effort? Cease that now.
Chapter 11
अष्टावक्र उवाच ॥
भावाभावविकारश्च स्वभावादिति निश्चयी ।
निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति ॥ ११-१॥
अष्टावक्र उवाच ॥
भावाभावविकारश्च स्वभावादिति निश्चयी ।
निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति ॥ ११-१॥
aṣṭāvakra uvāca ..
bhāvābhāvavikāraśca svabhāvāditi niścayī .
nirvikāro gatakleśaḥ sukhenaivopaśāmyati .. 11-1..
bhāvābhāvavikāraśca svabhāvāditi niścayī .
nirvikāro gatakleśaḥ sukhenaivopaśāmyati .. 11-1..
Aṣṭāvakra said: One who is certain that the changes of existence and non-existence are just the nature of things, remains unchanging, free from suffering, and easily attains peace.
ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी ।
अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते ॥ ११-२॥
अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते ॥ ११-२॥
īśvaraḥ sarvanirmātā nehānya iti niścayī .
antargalitasarvāśaḥ śāntaḥ kvāpi na sajjate .. 11-2..
antargalitasarvāśaḥ śāntaḥ kvāpi na sajjate .. 11-2..
One who is certain that the Lord is the creator of everything and that there is nothing else here, becomes free from desires, remains peaceful, and does not attach to anything.
आपदः सम्पदः काले दैवादेवेति निश्चयी ।
तृप्तः स्वस्थेन्द्रियो नित्यं न वाञ्छति न शोचति ॥ ११-३॥
तृप्तः स्वस्थेन्द्रियो नित्यं न वाञ्छति न शोचति ॥ ११-३॥
āpadaḥ sampadaḥ kāle daivādeveti niścayī .
tṛptaḥ svasthendriyo nityaṃ na vāñchati na śocati .. 11-3..
tṛptaḥ svasthendriyo nityaṃ na vāñchati na śocati .. 11-3..
One who is certain that both fortune and misfortune are determined by time and fate, remains content, with stable senses, and is free from both desire and sorrow.
सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी ।
साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते ॥ ११-४॥
साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते ॥ ११-४॥
sukhaduḥkhe janmamṛtyū daivādeveti niścayī .
sādhyādarśī nirāyāsaḥ kurvannapi na lipyate .. 11-4..
sādhyādarśī nirāyāsaḥ kurvannapi na lipyate .. 11-4..
One who is certain that pleasure and pain, birth and death, are all due to fate, remains without effort, sees them as inevitable, and performs actions without attachment.
चिन्तया जायते दुःखं नान्यथेहेति निश्चयी ।
तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः ॥ ११-५॥
तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः ॥ ११-५॥
cintayā jāyate duḥkhaṃ nānyatheheti niścayī .
tayā hīnaḥ sukhī śāntaḥ sarvatra galitaspṛhaḥ .. 11-5..
tayā hīnaḥ sukhī śāntaḥ sarvatra galitaspṛhaḥ .. 11-5..
One who is certain that suffering arises from worry, and from no other cause, becomes free from worry, and thus remains peaceful, happy, and free from desires everywhere.
नाहं देहो न मे देहो बोधोऽहमिति निश्चयी ।
कैवल्यमिव सम्प्राप्तो न स्मरत्यकृतं कृतम् ॥ ११-६॥
कैवल्यमिव सम्प्राप्तो न स्मरत्यकृतं कृतम् ॥ ११-६॥
nāhaṃ deho na me deho bodho’hamiti niścayī .
kaivalyamiva samprāpto na smaratyakṛtaṃ kṛtam .. 11-6..
kaivalyamiva samprāpto na smaratyakṛtaṃ kṛtam .. 11-6..
One who is certain that “I am not the body, the body is not mine, I am pure consciousness” lives as if they have attained liberation and does not remember past actions, whether done or not done.
आब्रह्मस्तम्बपर्यन्तमहमेवेति निश्चयी ।
निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः ॥ ११-७॥
निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः ॥ ११-७॥
ābrahmastambaparyantamahameveti niścayī .
nirvikalpaḥ śuciḥ śāntaḥ prāptāprāptavinirvṛtaḥ .. 11-7..
nirvikalpaḥ śuciḥ śāntaḥ prāptāprāptavinirvṛtaḥ .. 11-7..
One who is certain that “I am everything, from Brahma to the smallest being,” remains without differentiation, pure, peaceful, and beyond the concepts of attainment and non-attainment.
नानाश्चर्यमिदं विश्वं न किञ्चिदिति निश्चयी ।
निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति ॥ ११-८॥
निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति ॥ ११-८॥
nānāścaryamidaṃ viśvaṃ na kiñciditi niścayī .
nirvāsanaḥ sphūrtimātro na kiñcidiva śāmyati .. 11-8..
nirvāsanaḥ sphūrtimātro na kiñcidiva śāmyati .. 11-8..
One who is certain that “this world is full of wonders, but none of it is real” becomes free from desires and, as mere consciousness, attains peace, as if nothing exists.
Chapter 12
जनक उवाच ॥
कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः ।
अथ चिन्तासहस्तस्माद् एवमेवाहमास्थितः ॥ १२-१॥
जनक उवाच ॥
कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः ।
अथ चिन्तासहस्तस्माद् एवमेवाहमास्थितः ॥ १२-१॥
janaka uvāca ..
kāyakṛtyāsahaḥ pūrvaṃ tato vāgvistarāsahaḥ .
atha cintāsahastasmād evamevāhamāsthitaḥ .. 12-1..
kāyakṛtyāsahaḥ pūrvaṃ tato vāgvistarāsahaḥ .
atha cintāsahastasmād evamevāhamāsthitaḥ .. 12-1..
Janaka said: At first, I could not tolerate the actions of the body, then I could not bear elaborating speech, and finally, I became intolerant of thoughts themselves. Thus, I have become established in my true nature.
प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मनः ।
विक्षेपैकाग्रहृदय एवमेवाहमास्थितः ॥ १२-२॥
विक्षेपैकाग्रहृदय एवमेवाहमास्थितः ॥ १२-२॥
prītyabhāvena śabdāderadṛśyatvena cātmanaḥ .
vikṣepaikāgrahṛdaya evamevāhamāsthitaḥ .. 12-2..
vikṣepaikāgrahṛdaya evamevāhamāsthitaḥ .. 12-2..
By seeing the lack of attachment in sense objects like sound and by recognizing the invisibility of the Self, my mind has become free from distractions and concentrated. Thus, I have become established in my true nature.
समाध्यासादिविक्षिप्तौ व्यवहारः समाधये ।
एवं विलोक्य नियममेवमेवाहमास्थितः ॥ १२-३॥ ।
एवं विलोक्य नियममेवमेवाहमास्थितः ॥ १२-३॥ ।
samādhyāsādivikṣiptau vyavahāraḥ samādhaye .
evaṃ vilokya niyamamevamevāhamāsthitaḥ .. 12-3.. .
evaṃ vilokya niyamamevamevāhamāsthitaḥ .. 12-3.. .
By seeing how actions lead to distraction and concentration requires discipline, I have given up efforts for concentration. Thus, I have become established in my true nature.
हेयोपादेयविरहाद् एवं हर्षविषादयोः ।
अभावादद्य हे ब्रह्मन्न् एवमेवाहमास्थितः ॥ १२-४॥
अभावादद्य हे ब्रह्मन्न् एवमेवाहमास्थितः ॥ १२-४॥
heyopādeyavirahād evaṃ harṣaviṣādayoḥ .
abhāvādadya he brahmann evamevāhamāsthitaḥ .. 12-4..
abhāvādadya he brahmann evamevāhamāsthitaḥ .. 12-4..
O Brahman, by giving up both acceptance and rejection, and seeing the absence of both joy and sorrow, I have now become established in my true nature.
आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनम् ।
विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः ॥ १२-५॥
विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः ॥ १२-५॥
āśramānāśramaṃ dhyānaṃ cittasvīkṛtavarjanam .
vikalpaṃ mama vīkṣyaitairevamevāhamāsthitaḥ .. 12-5..
vikalpaṃ mama vīkṣyaitairevamevāhamāsthitaḥ .. 12-5..
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.
कर्मानुष्ठानमज्ञानाद् यथैवोपरमस्तथा ।
बुध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थितः ॥ १२-६॥
बुध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थितः ॥ १२-६॥
karmānuṣṭhānamajñānād yathaivoparamastathā .
budhvā samyagidaṃ tattvamevamevāhamāsthitaḥ .. 12-6..
budhvā samyagidaṃ tattvamevamevāhamāsthitaḥ .. 12-6..
Just as performing actions is due to ignorance, so too is the cessation of actions. Understanding this truth clearly, I have now become established in my true nature.
अचिन्त्यं चिन्त्यमानोऽपि चिन्तारूपं भजत्यसौ ।
त्यक्त्वा तद्भावनं तस्माद् एवमेवाहमास्थितः ॥ १२-७॥
त्यक्त्वा तद्भावनं तस्माद् एवमेवाहमास्थितः ॥ १२-७॥
acintyaṃ cintyamāno’pi cintārūpaṃ bhajatyasau .
tyaktvā tadbhāvanaṃ tasmād evamevāhamāsthitaḥ .. 12-7..
tyaktvā tadbhāvanaṃ tasmād evamevāhamāsthitaḥ .. 12-7..
Even thinking about the inconceivable turns it into a form of thought. Therefore, abandoning such meditations, I have now become established in my true nature.
एवमेव कृतं येन स कृतार्थो भवेदसौ ।
एवमेव स्वभावो यः स कृतार्थो भवेदसौ ॥ १२-८॥
एवमेव स्वभावो यः स कृतार्थो भवेदसौ ॥ १२-८॥
evameva kṛtaṃ yena sa kṛtārtho bhavedasau .
evameva svabhāvo yaḥ sa kṛtārtho bhavedasau .. 12-8..
evameva svabhāvo yaḥ sa kṛtārtho bhavedasau .. 12-8..
He who acts thus becomes fulfilled. He who is established in such a nature becomes fulfilled.
Chapter 13
जनक उवाच ॥
अकिञ्चनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभम् ।
त्यागादाने विहायास्मादहमासे यथासुखम् ॥ १३-१॥
जनक उवाच ॥
अकिञ्चनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभम् ।
त्यागादाने विहायास्मादहमासे यथासुखम् ॥ १३-१॥
janaka uvāca ..
akiñcanabhavaṃ svāsthyaṃ kaupīnatve’pi durlabham .
tyāgādāne vihāyāsmādahamāse yathāsukham .. 13-1..
akiñcanabhavaṃ svāsthyaṃ kaupīnatve’pi durlabham .
tyāgādāne vihāyāsmādahamāse yathāsukham .. 13-1..
Janaka said: Even in the state of having nothing, inner well-being is difficult to attain, even with just a loincloth. Having abandoned both renunciation and acquisition, I sit happily as I please.
कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खिद्यते ।
मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम् ॥ १३-२॥
मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम् ॥ १३-२॥
kutrāpi khedaḥ kāyasya jihvā kutrāpi khidyate .
manaḥ kutrāpi tattyaktvā puruṣārthe sthitaḥ sukham .. 13-2..
manaḥ kutrāpi tattyaktvā puruṣārthe sthitaḥ sukham .. 13-2..
The body may grow weary somewhere, the tongue may become fatigued somewhere, and the mind may also tire somewhere. But abandoning all this, I remain established in the pursuit of the higher purpose, in happiness.
कृतं किमपि नैव स्याद् इति सञ्चिन्त्य तत्त्वतः ।
यदा यत्कर्तुमायाति तत् कृत्वासे यथासुखम् ॥ १३-३॥
यदा यत्कर्तुमायाति तत् कृत्वासे यथासुखम् ॥ १३-३॥
kṛtaṃ kimapi naiva syād iti sañcintya tattvataḥ .
yadā yatkartumāyāti tat kṛtvāse yathāsukham .. 13-3..
yadā yatkartumāyāti tat kṛtvāse yathāsukham .. 13-3..
Considering truthfully that nothing at all needs to be done, when something comes to be done, I do it and remain in happiness, as I please.
कर्मनैष्कर्म्यनिर्बन्धभावा देहस्थयोगिनः ।
संयोगायोगविरहादहमासे यथासुखम् ॥ १३-४॥
संयोगायोगविरहादहमासे यथासुखम् ॥ १३-४॥
karmanaiṣkarmyanirbandhabhāvā dehasthayoginaḥ .
saṃyogāyogavirahādahamāse yathāsukham .. 13-4..
saṃyogāyogavirahādahamāse yathāsukham .. 13-4..
For the yogi residing in the body, free from attachment to action or non-action, free from union and separation, I remain as I please, in happiness.
अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा ।
तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम् ॥ १३-५॥
तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम् ॥ १३-५॥
arthānarthau na me sthityā gatyā na śayanena vā .
tiṣṭhan gacchan svapan tasmādahamāse yathāsukham .. 13-5..
tiṣṭhan gacchan svapan tasmādahamāse yathāsukham .. 13-5..
Purpose and non-purpose do not affect me by standing, moving, or lying down. Therefore, whether standing, moving, or sleeping, I remain as I please, in happiness.
स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा ।
नाशोल्लासौ विहायास्मादहमासे यथासुखम् ॥ १३-६॥
नाशोल्लासौ विहायास्मादहमासे यथासुखम् ॥ १३-६॥
svapato nāsti me hāniḥ siddhiryatnavato na vā .
nāśollāsau vihāyāsmādahamāse yathāsukham .. 13-6..
nāśollāsau vihāyāsmādahamāse yathāsukham .. 13-6..
For me, there is no loss while sleeping, nor success through striving. Abandoning both joy and sorrow, I remain as I please, in happiness.
सुखादिरूपा नियमं भावेष्वालोक्य भूरिशः ।
शुभाशुभे विहायास्मादहमासे यथासुखम् ॥ १३-७॥
शुभाशुभे विहायास्मादहमासे यथासुखम् ॥ १३-७॥
sukhādirūpā niyamaṃ bhāveṣvālokya bhūriśaḥ .
śubhāśubhe vihāyāsmādahamāse yathāsukham .. 13-7..
śubhāśubhe vihāyāsmādahamāse yathāsukham .. 13-7..
Observing the frequent fluctuations between happiness and other thoughts, and abandoning both auspicious and inauspicious concerns, I remain as I please, in happiness.
Chapter 14
जनक उवाच ॥
प्रकृत्या शून्यचित्तो यः प्रमादाद् भावभावनः ।
निद्रितो बोधित इव क्षीणसंस्मरणो हि सः ॥ १४-१॥
जनक उवाच ॥
प्रकृत्या शून्यचित्तो यः प्रमादाद् भावभावनः ।
निद्रितो बोधित इव क्षीणसंस्मरणो हि सः ॥ १४-१॥
janaka uvāca ..
prakṛtyā śūnyacitto yaḥ pramādād bhāvabhāvanaḥ .
nidrito bodhita iva kṣīṇasaṃsmaraṇo hi saḥ .. 14-1..
prakṛtyā śūnyacitto yaḥ pramādād bhāvabhāvanaḥ .
nidrito bodhita iva kṣīṇasaṃsmaraṇo hi saḥ .. 14-1..
Janaka said: One whose mind is naturally empty, and who occasionally contemplates existence due to carelessness, is like one who, having been asleep, is now awakened, but with weakened memory.
क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः ।
क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा ॥ १४-२॥
क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा ॥ १४-२॥
kva dhanāni kva mitrāṇi kva me viṣayadasyavaḥ .
kva śāstraṃ kva ca vijñānaṃ yadā me galitā spṛhā .. 14-2..
kva śāstraṃ kva ca vijñānaṃ yadā me galitā spṛhā .. 14-2..
Where is wealth, where are friends, where are the thieves in the form of sense objects? Where is scripture, and where is knowledge when my desires have dissolved?
विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे ।
नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम ॥ १४-३॥
नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम ॥ १४-३॥
vijñāte sākṣipuruṣe paramātmani ceśvare .
nairāśye bandhamokṣe ca na cintā muktaye mama .. 14-3..
nairāśye bandhamokṣe ca na cintā muktaye mama .. 14-3..
Having realized the witnessing self, the Supreme Self, and the Lord, in dispassion, there is no concern for me regarding bondage or liberation.
अन्तर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः ।
भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते ॥ १४-४॥
भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते ॥ १४-४॥
antarvikalpaśūnyasya bahiḥ svacchandacāriṇaḥ .
bhrāntasyeva daśāstāstāstādṛśā eva jānate .. 14-4..
bhrāntasyeva daśāstāstāstādṛśā eva jānate .. 14-4..
For one who is inwardly free from mental constructions and outwardly moves freely, his states appear deluded to others. Only those like him understand this condition.
Chapter 15
अष्टावक्र उवाच ॥
यथातथोपदेशेन कृतार्थः सत्त्वबुद्धिमान् ।
आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति ॥ १५-१॥
अष्टावक्र उवाच ॥
यथातथोपदेशेन कृतार्थः सत्त्वबुद्धिमान् ।
आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति ॥ १५-१॥
aṣṭāvakra uvāca ..
yathātathopadeśena kṛtārthaḥ sattvabuddhimān .
ājīvamapi jijñāsuḥ parastatra vimuhyati .. 15-1..
yathātathopadeśena kṛtārthaḥ sattvabuddhimān .
ājīvamapi jijñāsuḥ parastatra vimuhyati .. 15-1..
Aṣṭāvakra said: One who is fulfilled through right understanding becomes steadfast in wisdom. However, even the seeker of knowledge remains confused and attached.
मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः ।
एतावदेव विज्ञानं यथेच्छसि तथा कुरु ॥ १५-२॥
एतावदेव विज्ञानं यथेच्छसि तथा कुरु ॥ १५-२॥
mokṣo viṣayavairasyaṃ bandho vaiṣayiko rasaḥ .
etāvadeva vijñānaṃ yathecchasi tathā kuru .. 15-2..
etāvadeva vijñānaṃ yathecchasi tathā kuru .. 15-2..
Liberation is dispassion toward sense objects, and bondage is attachment to sense pleasures. This is the essence of wisdom. Do as you wish from here.
वाग्मिप्राज्ञामहोद्योगं जनं मूकजडालसम् ।
करोति तत्त्वबोधोऽयमतस्त्यक्तो बुभुक्षभिः ॥ १५-३॥
करोति तत्त्वबोधोऽयमतस्त्यक्तो बुभुक्षभिः ॥ १५-३॥
vāgmiprājñāmahodyogaṃ janaṃ mūkajaḍālasam .
karoti tattvabodho’yamatastyakto bubhukṣabhiḥ .. 15-3..
karoti tattvabodho’yamatastyakto bubhukṣabhiḥ .. 15-3..
The knowledge of truth makes the eloquent and wise appear mute, inert, and lazy. Thus, it is often abandoned by those attached to sense pleasures.
न त्वं देहो न ते देहो भोक्ता कर्ता न वा भवान् ।
चिद्रूपोऽसि सदा साक्षी निरपेक्षः सुखं चर ॥ १५-४॥
चिद्रूपोऽसि सदा साक्षी निरपेक्षः सुखं चर ॥ १५-४॥
na tvaṃ deho na te deho bhoktā kartā na vā bhavān .
cidrūpo’si sadā sākṣī nirapekṣaḥ sukhaṃ cara .. 15-4..
cidrūpo’si sadā sākṣī nirapekṣaḥ sukhaṃ cara .. 15-4..
You are not the body, nor is the body yours. You are neither the doer nor the enjoyer. You are pure consciousness, always the witness. Act happily, free of expectations.
रागद्वेषौ मनोधर्मौ न मनस्ते कदाचन ।
निर्विकल्पोऽसि बोधात्मा निर्विकारः सुखं चर ॥ १५-५॥
निर्विकल्पोऽसि बोधात्मा निर्विकारः सुखं चर ॥ १५-५॥
rāgadveṣau manodharmau na manaste kadācana .
nirvikalpo’si bodhātmā nirvikāraḥ sukhaṃ cara .. 15-5..
nirvikalpo’si bodhātmā nirvikāraḥ sukhaṃ cara .. 15-5..
Attachment and aversion are attributes of the mind; they do not belong to you. You are thought-free, changeless, and of the nature of awareness. Act happily.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
विज्ञाय निरहङ्कारो निर्ममस्त्वं सुखी भव ॥ १५-६॥
विज्ञाय निरहङ्कारो निर्ममस्त्वं सुखी भव ॥ १५-६॥
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani .
vijñāya nirahaṅkāro nirmamastvaṃ sukhī bhava .. 15-6..
vijñāya nirahaṅkāro nirmamastvaṃ sukhī bhava .. 15-6..
Realizing the self in all beings and all beings in the self, be without ego and possessiveness, and remain happy.
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
तत्त्वमेव न सन्देहश्चिन्मूर्ते विज्वरो भव ॥ १५-७॥
तत्त्वमेव न सन्देहश्चिन्मूर्ते विज्वरो भव ॥ १५-७॥
viśvaṃ sphurati yatredaṃ taraṅgā iva sāgare .
tattvameva na sandehaścinmūrte vijvaro bhava .. 15-7..
tattvameva na sandehaścinmūrte vijvaro bhava .. 15-7..
The universe appears in you like waves in the ocean. Know this truth without doubt, and remain free from agitation, as you are the embodiment of pure consciousness.
श्रद्धस्व तात श्रद्धस्व नात्र मोहं कुरुष्व भोः ।
ज्ञानस्वरूपो भगवानात्मा त्वं प्रकृतेः परः ॥ १५-८॥
ज्ञानस्वरूपो भगवानात्मा त्वं प्रकृतेः परः ॥ १५-८॥
śraddhasva tāta śraddhasva nātra mohaṃ kuruṣva bhoḥ .
jñānasvarūpo bhagavānātmā tvaṃ prakṛteḥ paraḥ .. 15-8..
jñānasvarūpo bhagavānātmā tvaṃ prakṛteḥ paraḥ .. 15-8..
Have faith, dear one, have faith. Do not indulge in delusion. You are the self, of the nature of knowledge, the blessed one, and beyond nature (Prakriti).
गुणैः संवेष्टितो देहस्तिष्ठत्यायाति याति च ।
आत्मा न गन्ता नागन्ता किमेनमनुशोचसि ॥ १५-९॥
आत्मा न गन्ता नागन्ता किमेनमनुशोचसि ॥ १५-९॥
guṇaiḥ saṃveṣṭito dehastiṣṭhatyāyāti yāti ca .
ātmā na gantā nāgantā kimenamanuśocasi .. 15-9..
ātmā na gantā nāgantā kimenamanuśocasi .. 15-9..
The body, wrapped in qualities (gunas), comes and goes. The self neither comes nor goes. Why, then, do you grieve over this?
देहस्तिष्ठतु कल्पान्तं गच्छत्वद्यैव वा पुनः ।
क्व वृद्धिः क्व च वा हानिस्तव चिन्मात्ररूपिणः ॥ १५-१०॥
क्व वृद्धिः क्व च वा हानिस्तव चिन्मात्ररूपिणः ॥ १५-१०॥
dehastiṣṭhatu kalpāntaṃ gacchatvadyaiva vā punaḥ .
kva vṛddhiḥ kva ca vā hānistava cinmātrarūpiṇaḥ .. 15-10..
kva vṛddhiḥ kva ca vā hānistava cinmātrarūpiṇaḥ .. 15-10..
Let the body remain till the end of the cycle or let it go today itself. For you, who are of the nature of pure consciousness, where is growth or loss?
त्वय्यनन्तमहाम्भोधौ विश्ववीचिः स्वभावतः ।
उदेतु वास्तमायातु न ते वृद्धिर्न वा क्षतिः ॥ १५-११॥
उदेतु वास्तमायातु न ते वृद्धिर्न वा क्षतिः ॥ १५-११॥
tvayyanantamahāmbhodhau viśvavīciḥ svabhāvataḥ .
udetu vāstamāyātu na te vṛddhirna vā kṣatiḥ .. 15-11..
udetu vāstamāyātu na te vṛddhirna vā kṣatiḥ .. 15-11..
In you, the infinite great ocean, the wave of the universe arises and subsides by its nature. There is no growth or loss for you.
तात चिन्मात्ररूपोऽसि न ते भिन्नमिदं जगत् ।
अतः कस्य कथं कुत्र हेयोपादेयकल्पना ॥ १५-१२॥
अतः कस्य कथं कुत्र हेयोपादेयकल्पना ॥ १५-१२॥
tāta cinmātrarūpo’si na te bhinnamidaṃ jagat .
ataḥ kasya kathaṃ kutra heyopādeyakalpanā .. 15-12..
ataḥ kasya kathaṃ kutra heyopādeyakalpanā .. 15-12..
Dear one, you are of the nature of pure consciousness, and this universe is not separate from you. Therefore, for whom, how, and where is the concept of acceptance or rejection?
एकस्मिन्नव्यये शान्ते चिदाकाशेऽमले त्वयि ।
कुतो जन्म कुतो कर्म कुतोऽहङ्कार एव च ॥ १५-१३॥
कुतो जन्म कुतो कर्म कुतोऽहङ्कार एव च ॥ १५-१३॥
ekasminnavyaye śānte cidākāśe’male tvayi .
kuto janma kuto karma kuto’haṅkāra eva ca .. 15-13..
kuto janma kuto karma kuto’haṅkāra eva ca .. 15-13..
In you, the one unchanging, peaceful, and pure space of consciousness, where is birth, where is action, and where is even ego?
यत्त्वं पश्यसि तत्रैकस्त्वमेव प्रतिभाससे ।
किं पृथक् भासते स्वर्णात् कटकाङ्गदनूपुरम् ॥ १५-१४॥
किं पृथक् भासते स्वर्णात् कटकाङ्गदनूपुरम् ॥ १५-१४॥
yattvaṃ paśyasi tatraikastvameva pratibhāsase .
kiṃ pṛthak bhāsate svarṇāt kaṭakāṅgadanūpuram .. 15-14..
kiṃ pṛthak bhāsate svarṇāt kaṭakāṅgadanūpuram .. 15-14..
Whatever you see, you alone appear there. Do bracelet, armlet, and anklet appear separately from the gold?
अयं सोऽहमयं नाहं विभागमिति सन्त्यज ।
सर्वमात्मेति निश्चित्य निःसङ्कल्पः सुखी भव ॥ १५-१५॥
सर्वमात्मेति निश्चित्य निःसङ्कल्पः सुखी भव ॥ १५-१५॥
ayaṃ so’hamayaṃ nāhaṃ vibhāgamiti santyaja .
sarvamātmeti niścitya niḥsaṅkalpaḥ sukhī bhava .. 15-15..
sarvamātmeti niścitya niḥsaṅkalpaḥ sukhī bhava .. 15-15..
Abandon distinctions like “this is me” or “this is not me.” Knowing all is the self, become thought-free and happy.
तवैवाज्ञानतो विश्वं त्वमेकः परमार्थतः ।
त्वत्तोऽन्यो नास्ति संसारी नासंसारी च कश्चन ॥ १५-१६॥
त्वत्तोऽन्यो नास्ति संसारी नासंसारी च कश्चन ॥ १५-१६॥
tavaivājñānato viśvaṃ tvamekaḥ paramārthataḥ .
tvatto’nyo nāsti saṃsārī nāsaṃsārī ca kaścana .. 15-16..
tvatto’nyo nāsti saṃsārī nāsaṃsārī ca kaścana .. 15-16..
The universe arises from your ignorance. In reality, you are the only one. There is none other—no worldly person, nor any non-worldly person.
भ्रान्तिमात्रमिदं विश्वं न किञ्चिदिति निश्चयी ।
निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति ॥ १५-१७॥
निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति ॥ १५-१७॥
bhrāntimātramidaṃ viśvaṃ na kiñciditi niścayī .
nirvāsanaḥ sphūrtimātro na kiñcidiva śāmyati .. 15-17..
nirvāsanaḥ sphūrtimātro na kiñcidiva śāmyati .. 15-17..
Convinced that this world is nothing but an illusion and having no desires, one remains in pure consciousness, as if nothing exists, in a state of stillness.
एक एव भवाम्भोधावासीदस्ति भविष्यति ।
न ते बन्धोऽस्ति मोक्षो वा कृतकृत्यः सुखं चर ॥ १५-१८॥
न ते बन्धोऽस्ति मोक्षो वा कृतकृत्यः सुखं चर ॥ १५-१८॥
eka eva bhavāmbhodhāvāsīdasti bhaviṣyati .
na te bandho’sti mokṣo vā kṛtakṛtyaḥ sukhaṃ cara .. 15-18..
na te bandho’sti mokṣo vā kṛtakṛtyaḥ sukhaṃ cara .. 15-18..
In this ocean of existence, you alone have been, are, and will be. For you, there is no bondage or liberation. Having accomplished everything, move about happily.
मा सङ्कल्पविकल्पाभ्यां चित्तं क्षोभय चिन्मय ।
उपशाम्य सुखं तिष्ठ स्वात्मन्यानन्दविग्रहे ॥ १५-१९॥
उपशाम्य सुखं तिष्ठ स्वात्मन्यानन्दविग्रहे ॥ १५-१९॥
mā saṅkalpavikalpābhyāṃ cittaṃ kṣobhaya cinmaya .
upaśāmya sukhaṃ tiṣṭha svātmanyānandavigrahe .. 15-19..
upaśāmya sukhaṃ tiṣṭha svātmanyānandavigrahe .. 15-19..
Do not disturb your mind with thoughts of desire and doubt. Be at peace, remain happily in your own Self, which is the form of bliss.
त्यजैव ध्यानं सर्वत्र मा किञ्चिद् हृदि धारय ।
आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि ॥ १५-२०॥
आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि ॥ १५-२०॥
tyajaiva dhyānaṃ sarvatra mā kiñcid hṛdi dhāraya .
ātmā tvaṃ mukta evāsi kiṃ vimṛśya kariṣyasi .. 15-20..
ātmā tvaṃ mukta evāsi kiṃ vimṛśya kariṣyasi .. 15-20..
Give up meditation and do not hold onto anything in your heart. You are truly liberated. Why do you need to reflect on anything further?
Chapter 16
अष्टावक्र उवाच ॥
आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः ।
तथापि न तव स्वास्थ्यं सर्वविस्मरणाद् ऋते ॥ १६-१॥
अष्टावक्र उवाच ॥
आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः ।
तथापि न तव स्वास्थ्यं सर्वविस्मरणाद् ऋते ॥ १६-१॥
aṣṭāvakra uvāca ..
ācakṣva śṛṇu vā tāta nānāśāstrāṇyanekaśaḥ .
tathāpi na tava svāsthyaṃ sarvavismaraṇād ṛte .. 16-1..
ācakṣva śṛṇu vā tāta nānāśāstrāṇyanekaśaḥ .
tathāpi na tava svāsthyaṃ sarvavismaraṇād ṛte .. 16-1..
Aṣṭāvakra said: O dear one, speak or listen to various scriptures in many ways, yet you will not find peace of mind until you forget everything.
भोगं कर्म समाधिं वा कुरु विज्ञ तथापि ते ।
चित्तं निरस्तसर्वाशमत्यर्थं रोचयिष्यति ॥ १६-२॥
चित्तं निरस्तसर्वाशमत्यर्थं रोचयिष्यति ॥ १६-२॥
bhogaṃ karma samādhiṃ vā kuru vijña tathāpi te .
cittaṃ nirastasarvāśamatyarthaṃ rocayiṣyati .. 16-2..
cittaṃ nirastasarvāśamatyarthaṃ rocayiṣyati .. 16-2..
Whether you indulge in enjoyment, action, or meditation, O wise one, your mind will only be completely pleased when it is free of all desires.
आयासात्सकलो दुःखी नैनं जानाति कश्चन ।
अनेनैवोपदेशेन धन्यः प्राप्नोति निर्वृतिम् ॥ १६-३॥
अनेनैवोपदेशेन धन्यः प्राप्नोति निर्वृतिम् ॥ १६-३॥
āyāsātsakalo duḥkhī nainaṃ jānāti kaścana .
anenaivopadeśena dhanyaḥ prāpnoti nirvṛtim .. 16-3..
anenaivopadeśena dhanyaḥ prāpnoti nirvṛtim .. 16-3..
Everyone suffers from effort, but no one realizes this. The blessed one who receives this teaching attains liberation.
व्यापारे खिद्यते यस्तु निमेषोन्मेषयोरपि ।
तस्यालस्य धुरीणस्य सुखं नान्यस्य कस्यचित् ॥ १६-४॥
तस्यालस्य धुरीणस्य सुखं नान्यस्य कस्यचित् ॥ १६-४॥
vyāpāre khidyate yastu nimeṣonmeṣayorapi .
tasyālasya dhurīṇasya sukhaṃ nānyasya kasyacit .. 16-4..
tasyālasya dhurīṇasya sukhaṃ nānyasya kasyacit .. 16-4..
The one who is troubled even by the act of closing and opening the eyes is the champion of idleness, and only he finds true happiness, no one else.
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तं यदा मनः ।
धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत् ॥ १६-५॥
धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत् ॥ १६-५॥
idaṃ kṛtamidaṃ neti dvandvairmuktaṃ yadā manaḥ .
dharmārthakāmamokṣeṣu nirapekṣaṃ tadā bhavet .. 16-5..
dharmārthakāmamokṣeṣu nirapekṣaṃ tadā bhavet .. 16-5..
When the mind is free from the dualities of “this is done” or “this is not done,” and becomes indifferent to dharma, artha, kāma, and mokṣa, then it is truly liberated.
विरक्तो विषयद्वेष्टा रागी विषयलोलुपः ।
ग्रहमोक्षविहीनस्तु न विरक्तो न रागवान् ॥ १६-६॥
ग्रहमोक्षविहीनस्तु न विरक्तो न रागवान् ॥ १६-६॥
virakto viṣayadveṣṭā rāgī viṣayalolupaḥ .
grahamokṣavihīnastu na virakto na rāgavān .. 16-6..
grahamokṣavihīnastu na virakto na rāgavān .. 16-6..
The dispassionate one despises sensory objects, and the attached one is greedy for them. But the one who is neither attached nor detached is neither dispassionate nor attached.
हेयोपादेयता तावत्संसारविटपाङ्कुरः ।
स्पृहा जीवति यावद् वै निर्विचारदशास्पदम् ॥ १६-७॥
स्पृहा जीवति यावद् वै निर्विचारदशास्पदम् ॥ १६-७॥
heyopādeyatā tāvatsaṃsāraviṭapāṅkuraḥ .
spṛhā jīvati yāvad vai nirvicāradaśāspadam .. 16-7..
spṛhā jīvati yāvad vai nirvicāradaśāspadam .. 16-7..
The ideas of rejecting and accepting sustain the sprout of worldly existence as long as desire lives. When one reaches the state of non-discrimination, these vanish.
प्रवृत्तौ जायते रागो निर्वृत्तौ द्वेष एव हि ।
निर्द्वन्द्वो बालवद् धीमान् एवमेव व्यवस्थितः ॥ १६-८॥
निर्द्वन्द्वो बालवद् धीमान् एवमेव व्यवस्थितः ॥ १६-८॥
pravṛttau jāyate rāgo nirvṛttau dveṣa eva hi .
nirdvandvo bālavad dhīmān evameva vyavasthitaḥ .. 16-8..
nirdvandvo bālavad dhīmān evameva vyavasthitaḥ .. 16-8..
In activity, attachment arises, and in inactivity, hatred. The wise one, beyond such dualities, remains established like a child, unaffected by either.
हातुमिच्छति संसारं रागी दुःखजिहासया ।
वीतरागो हि निर्दुःखस्तस्मिन्नपि न खिद्यति ॥ १६-९॥
वीतरागो हि निर्दुःखस्तस्मिन्नपि न खिद्यति ॥ १६-९॥
hātumicchati saṃsāraṃ rāgī duḥkhajihāsayā .
vītarāgo hi nirduḥkhastasminnapi na khidyati .. 16-9..
vītarāgo hi nirduḥkhastasminnapi na khidyati .. 16-9..
An attached person wishes to abandon worldly existence to escape suffering. But the one who is free from attachment and suffering does not grieve, even while in the world.
यस्याभिमानो मोक्षेऽपि देहेऽपि ममता तथा ।
न च ज्ञानी न वा योगी केवलं दुःखभागसौ ॥ १६-१०॥
न च ज्ञानी न वा योगी केवलं दुःखभागसौ ॥ १६-१०॥
yasyābhimāno mokṣe’pi dehe’pi mamatā tathā .
na ca jñānī na vā yogī kevalaṃ duḥkhabhāgasau .. 16-10..
na ca jñānī na vā yogī kevalaṃ duḥkhabhāgasau .. 16-10..
One who has egoism regarding liberation and attachment to the body is neither a knower of truth nor a yogi but merely a sufferer of sorrow.
हरो यद्युपदेष्टा ते हरिः कमलजोऽपि वा ।
तथापि न तव स्वाथ्यं सर्वविस्मरणादृते ॥ १६-११॥
तथापि न तव स्वाथ्यं सर्वविस्मरणादृते ॥ १६-११॥
haro yadyupadeṣṭā te hariḥ kamalajo’pi vā .
tathāpi na tava svāthyaṃ sarvavismaraṇādṛte .. 16-11..
tathāpi na tava svāthyaṃ sarvavismaraṇādṛte .. 16-11..
Even if your teacher is Shiva, Vishnu, or Brahma, you will not attain peace unless you forget everything.
Chapter 17
अष्टावक्र उवाच ॥
तेन ज्ञानफलं प्राप्तं योगाभ्यासफलं तथा ।
तृप्तः स्वच्छेन्द्रियो नित्यमेकाकी रमते तु यः ॥ १७-१॥
अष्टावक्र उवाच ॥
तेन ज्ञानफलं प्राप्तं योगाभ्यासफलं तथा ।
तृप्तः स्वच्छेन्द्रियो नित्यमेकाकी रमते तु यः ॥ १७-१॥
aṣṭāvakra uvāca ..
tena jñānaphalaṃ prāptaṃ yogābhyāsaphalaṃ tathā .
tṛptaḥ svacchendriyo nityamekākī ramate tu yaḥ .. 17-1..
tena jñānaphalaṃ prāptaṃ yogābhyāsaphalaṃ tathā .
tṛptaḥ svacchendriyo nityamekākī ramate tu yaḥ .. 17-1..
Aṣṭāvakra said: He who has attained the fruit of knowledge and the fruit of yoga practice, who is content, whose senses are pure, and who is always solitary, enjoys himself.
न कदाचिज्जगत्यस्मिन् तत्त्वज्ञो हन्त खिद्यति ।
यत एकेन तेनेदं पूर्णं ब्रह्माण्डमण्डलम् ॥ १७-२॥
यत एकेन तेनेदं पूर्णं ब्रह्माण्डमण्डलम् ॥ १७-२॥
na kadācijjagatyasmin tattvajño hanta khidyati .
yata ekena tenedaṃ pūrṇaṃ brahmāṇḍamaṇḍalam .. 17-2..
yata ekena tenedaṃ pūrṇaṃ brahmāṇḍamaṇḍalam .. 17-2..
The knower of truth is never grieved in this world, for he knows that the entire universe is filled by the One.
न जातु विषयाः केऽपि स्वारामं हर्षयन्त्यमी ।
सल्लकीपल्लवप्रीतमिवेभं निम्बपल्लवाः ॥ १७-३॥
सल्लकीपल्लवप्रीतमिवेभं निम्बपल्लवाः ॥ १७-३॥
na jātu viṣayāḥ ke’pi svārāmaṃ harṣayantyamī .
sallakīpallavaprītamivebhaṃ nimbapallavāḥ .. 17-3..
sallakīpallavaprītamivebhaṃ nimbapallavāḥ .. 17-3..
Just as the bitter neem leaves cannot please an elephant fond of the fragrant Sallaki tree, so do the sense objects fail to delight the one who is self-contented.
यस्तु भोगेषु भुक्तेषु न भवत्यधिवासितः ।
अभुक्तेषु निराकाङ्क्षी तादृशो भवदुर्लभः ॥ १७-४॥
अभुक्तेषु निराकाङ्क्षी तादृशो भवदुर्लभः ॥ १७-४॥
yastu bhogeṣu bhukteṣu na bhavatyadhivāsitaḥ .
abhukteṣu nirākāṅkṣī tādṛśo bhavadurlabhaḥ .. 17-4..
abhukteṣu nirākāṅkṣī tādṛśo bhavadurlabhaḥ .. 17-4..
One who remains unaffected by enjoyments, both enjoyed and unenjoyed, and is free from desire, such a person is rare indeed.
बुभुक्षुरिह संसारे मुमुक्षुरपि दृश्यते ।
भोगमोक्षनिराकाङ्क्षी विरलो हि महाशयः ॥ १७-५॥
भोगमोक्षनिराकाङ्क्षी विरलो हि महाशयः ॥ १७-५॥
bubhukṣuriha saṃsāre mumukṣurapi dṛśyate .
bhogamokṣanirākāṅkṣī viralo hi mahāśayaḥ .. 17-5..
bhogamokṣanirākāṅkṣī viralo hi mahāśayaḥ .. 17-5..
In this world, one who desires enjoyment or liberation is often seen, but one who is free from both desires is a rare noble soul.
धर्मार्थकाममोक्षेषु जीविते मरणे तथा ।
कस्याप्युदारचित्तस्य हेयोपादेयता न हि ॥ १७-६॥
कस्याप्युदारचित्तस्य हेयोपादेयता न हि ॥ १७-६॥
dharmārthakāmamokṣeṣu jīvite maraṇe tathā .
kasyāpyudāracittasya heyopādeyatā na hi .. 17-6..
kasyāpyudāracittasya heyopādeyatā na hi .. 17-6..
For someone with a noble mind, there is neither rejection nor acceptance of duty, wealth, pleasure, liberation, life, or death.
वाञ्छा न विश्वविलये न द्वेषस्तस्य च स्थितौ ।
यथा जीविकया तस्माद् धन्य आस्ते यथा सुखम् ॥ १७-७॥
यथा जीविकया तस्माद् धन्य आस्ते यथा सुखम् ॥ १७-७॥
vāñchā na viśvavilaye na dveṣastasya ca sthitau .
yathā jīvikayā tasmād dhanya āste yathā sukham .. 17-7..
yathā jīvikayā tasmād dhanya āste yathā sukham .. 17-7..
He has no desire for the destruction of the world, nor any hatred for its existence. Blessed is he, who lives as happily as he can.
कृतार्थोऽनेन ज्ञानेनेत्येवं गलितधीः कृती ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्नास्ते यथा सुखम् ॥ १७-८॥
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्नास्ते यथा सुखम् ॥ १७-८॥
kṛtārtho’nena jñānenetyevaṃ galitadhīḥ kṛtī .
paśyan śṛṇvan spṛśan jighrann aśnannāste yathā sukham .. 17-8..
paśyan śṛṇvan spṛśan jighrann aśnannāste yathā sukham .. 17-8..
The accomplished person, whose mind has become devoid of thoughts, knowing that he is fulfilled by knowledge, remains happily while seeing, hearing, touching, smelling, and eating.
शून्या दृष्टिर्वृथा चेष्टा विकलानीन्द्रियाणि च ।
न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे ॥ १७-९॥
न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे ॥ १७-९॥
śūnyā dṛṣṭirvṛthā ceṣṭā vikalānīndriyāṇi ca .
na spṛhā na viraktirvā kṣīṇasaṃsārasāgare .. 17-9..
na spṛhā na viraktirvā kṣīṇasaṃsārasāgare .. 17-9..
For one who is free from worldly concerns, vision becomes empty, actions become meaningless, and the senses lose their vitality. Such a person has neither desires nor dispassion.
न जागर्ति न निद्राति नोन्मीलति न मीलति ।
अहो परदशा क्वापि वर्तते मुक्तचेतसः ॥ १७-१०॥
अहो परदशा क्वापि वर्तते मुक्तचेतसः ॥ १७-१०॥
na jāgarti na nidrāti nonmīlati na mīlati .
aho paradaśā kvāpi vartate muktacetasaḥ .. 17-10..
aho paradaśā kvāpi vartate muktacetasaḥ .. 17-10..
He neither awakens nor sleeps, neither opens nor closes his eyes. Oh, what a wondrous state does the liberated mind dwell in!
सर्वत्र दृश्यते स्वस्थः सर्वत्र विमलाशयः ।
समस्तवासना मुक्तो मुक्तः सर्वत्र राजते ॥ १७-११॥
समस्तवासना मुक्तो मुक्तः सर्वत्र राजते ॥ १७-११॥
sarvatra dṛśyate svasthaḥ sarvatra vimalāśayaḥ .
samastavāsanā mukto muktaḥ sarvatra rājate .. 17-11..
samastavāsanā mukto muktaḥ sarvatra rājate .. 17-11..
Everywhere, the self-composed one is seen, his heart pure and free from all desires. Freed and liberated, he shines everywhere.
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन् गृह्णन् वदन् व्रजन् ।
ईहितानीहितैर्मुक्तो मुक्त एव महाशयः ॥ १७-१२॥
ईहितानीहितैर्मुक्तो मुक्त एव महाशयः ॥ १७-१२॥
paśyan śṛṇvan spṛśan jighrann aśnan gṛhṇan vadan vrajan .
īhitānīhitairmukto mukta eva mahāśayaḥ .. 17-12..
īhitānīhitairmukto mukta eva mahāśayaḥ .. 17-12..
Seeing, hearing, touching, smelling, eating, taking, speaking, and walking—whether among likes or dislikes—the noble one remains truly free.
न निन्दति न च स्तौति न हृष्यति न कुप्यति ।
न ददाति न गृह्णाति मुक्तः सर्वत्र नीरसः ॥ १७-१३॥
न ददाति न गृह्णाति मुक्तः सर्वत्र नीरसः ॥ १७-१३॥
na nindati na ca stauti na hṛṣyati na kupyati .
na dadāti na gṛhṇāti muktaḥ sarvatra nīrasaḥ .. 17-13..
na dadāti na gṛhṇāti muktaḥ sarvatra nīrasaḥ .. 17-13..
He does not criticize, nor does he praise. He neither rejoices nor gets angry. He neither gives nor takes. The liberated one is indifferent everywhere.
सानुरागां स्त्रियं दृष्ट्वा मृत्युं वा समुपस्थितम् ।
अविह्वलमनाः स्वस्थो मुक्त एव महाशयः ॥ १७-१४॥
अविह्वलमनाः स्वस्थो मुक्त एव महाशयः ॥ १७-१४॥
sānurāgāṃ striyaṃ dṛṣṭvā mṛtyuṃ vā samupasthitam .
avihvalamanāḥ svastho mukta eva mahāśayaḥ .. 17-14..
avihvalamanāḥ svastho mukta eva mahāśayaḥ .. 17-14..
Whether seeing an affectionate woman or approaching death, the noble one remains unmoved, self-composed, and truly free.
सुखे दुःखे नरे नार्यां सम्पत्सु च विपत्सु च ।
विशेषो नैव धीरस्य सर्वत्र समदर्शिनः ॥ १७-१५॥
विशेषो नैव धीरस्य सर्वत्र समदर्शिनः ॥ १७-१५॥
sukhe duḥkhe nare nāryāṃ sampatsu ca vipatsu ca .
viśeṣo naiva dhīrasya sarvatra samadarśinaḥ .. 17-15..
viśeṣo naiva dhīrasya sarvatra samadarśinaḥ .. 17-15..
In happiness and sorrow, in men and women, in prosperity and adversity, the wise one who sees all equally makes no distinctions.
न हिंसा नैव कारुण्यं नौद्धत्यं न च दीनता ।
नाश्चर्यं नैव च क्षोभः क्षीणसंसरणे नरे ॥ १७-१६॥
नाश्चर्यं नैव च क्षोभः क्षीणसंसरणे नरे ॥ १७-१६॥
na hiṃsā naiva kāruṇyaṃ nauddhatyaṃ na ca dīnatā .
nāścaryaṃ naiva ca kṣobhaḥ kṣīṇasaṃsaraṇe nare .. 17-16..
nāścaryaṃ naiva ca kṣobhaḥ kṣīṇasaṃsaraṇe nare .. 17-16..
For one free from worldly existence, there is no harm, compassion, arrogance, meekness, wonder, or disturbance.
न मुक्तो विषयद्वेष्टा न वा विषयलोलुपः ।
असंसक्तमना नित्यं प्राप्ताप्राप्तमुपाश्नुते ॥ १७-१७॥
असंसक्तमना नित्यं प्राप्ताप्राप्तमुपाश्नुते ॥ १७-१७॥
na mukto viṣayadveṣṭā na vā viṣayalolupaḥ .
asaṃsaktamanā nityaṃ prāptāprāptamupāśnute .. 17-17..
asaṃsaktamanā nityaṃ prāptāprāptamupāśnute .. 17-17..
The liberated one neither hates nor is attached to sense objects. With an unattached mind, he experiences both what is attained and what is unattained.
समाधानासमाधानहिताहितविकल्पनाः ।
शून्यचित्तो न जानाति कैवल्यमिव संस्थितः ॥ १७-१८॥
शून्यचित्तो न जानाति कैवल्यमिव संस्थितः ॥ १७-१८॥
samādhānāsamādhānahitāhitavikalpanāḥ .
śūnyacitto na jānāti kaivalyamiva saṃsthitaḥ .. 17-18..
śūnyacitto na jānāti kaivalyamiva saṃsthitaḥ .. 17-18..
The one with an empty mind does not think in terms of tranquility or lack of tranquility, benefit or harm. He abides as if in complete liberation.
निर्ममो निरहङ्कारो न किञ्चिदिति निश्चितः ।
अन्तर्गलितसर्वाशः कुर्वन्नपि करोति न ॥ १७-१९॥
अन्तर्गलितसर्वाशः कुर्वन्नपि करोति न ॥ १७-१९॥
nirmamo nirahaṅkāro na kiñciditi niścitaḥ .
antargalitasarvāśaḥ kurvannapi karoti na .. 17-19..
antargalitasarvāśaḥ kurvannapi karoti na .. 17-19..
One who is without possessiveness, without ego, and certain that there is nothing to be done, with all desires dissolved within, acts without acting, even when engaged in action.
मनःप्रकाशसंमोहस्वप्नजाड्यविवर्जितः ।
दशां कामपि सम्प्राप्तो भवेद् गलितमानसः ॥ १७-२०॥
दशां कामपि सम्प्राप्तो भवेद् गलितमानसः ॥ १७-२०॥
manaḥprakāśasaṃmohasvapnajāḍyavivarjitaḥ .
daśāṃ kāmapi samprāpto bhaved galitamānasaḥ .. 17-20..
daśāṃ kāmapi samprāpto bhaved galitamānasaḥ .. 17-20..
One who has attained a state free from the clarity and delusion of mind, dreams, and dullness, becomes one whose mind has dissolved entirely.
Chapter 18
अष्टावक्र उवाच ॥
यस्य बोधोदये तावत्स्वप्नवद् भवति भ्रमः ।
तस्मै सुखैकरूपाय नमः शान्ताय तेजसे ॥ १८-१॥
अष्टावक्र उवाच ॥
यस्य बोधोदये तावत्स्वप्नवद् भवति भ्रमः ।
तस्मै सुखैकरूपाय नमः शान्ताय तेजसे ॥ १८-१॥
aṣṭāvakra uvāca ..
yasya bodhodaye tāvatsvapnavad bhavati bhramaḥ .
tasmai sukhaikarūpāya namaḥ śāntāya tejase .. 18-1..
yasya bodhodaye tāvatsvapnavad bhavati bhramaḥ .
tasmai sukhaikarūpāya namaḥ śāntāya tejase .. 18-1..
Aṣṭāvakra said: Salutations to the one whose delusion, like a dream, vanishes at the dawn of realization; to the peaceful and radiant one who is the embodiment of pure bliss.
अर्जयित्वाखिलान् अर्थान् भोगानाप्नोति पुष्कलान् ।
न हि सर्वपरित्यागमन्तरेण सुखी भवेत् ॥ १८-२॥
न हि सर्वपरित्यागमन्तरेण सुखी भवेत् ॥ १८-२॥
arjayitvākhilān arthān bhogānāpnoti puṣkalān .
na hi sarvaparityāgamantareṇa sukhī bhavet .. 18-2..
na hi sarvaparityāgamantareṇa sukhī bhavet .. 18-2..
Even after obtaining all wealth and abundant pleasures, one cannot be truly happy without complete renunciation.
कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः ।
कुतः प्रशमपीयूषधारासारमृते सुखम् ॥ १८-३॥
कुतः प्रशमपीयूषधारासारमृते सुखम् ॥ १८-३॥
kartavyaduḥkhamārtaṇḍajvālādagdhāntarātmanaḥ .
kutaḥ praśamapīyūṣadhārāsāramṛte sukham .. 18-3..
kutaḥ praśamapīyūṣadhārāsāramṛte sukham .. 18-3..
How can one find peace or happiness while the inner self is scorched by the flames of duty and suffering, without the soothing nectar stream of tranquility?
भवोऽयं भावनामात्रो न किञ्चित् परमार्थतः ।
नास्त्यभावः स्वभावानां भावाभावविभाविनाम् ॥ १८-४॥
नास्त्यभावः स्वभावानां भावाभावविभाविनाम् ॥ १८-४॥
bhavo’yaṃ bhāvanāmātro na kiñcit paramārthataḥ .
nāstyabhāvaḥ svabhāvānāṃ bhāvābhāvavibhāvinām .. 18-4..
nāstyabhāvaḥ svabhāvānāṃ bhāvābhāvavibhāvinām .. 18-4..
This existence is merely a projection of the mind, and in reality, it is nothing. For those who know the distinction between existence and non-existence, non-existence does not arise.
न दूरं न च सङ्कोचाल्लब्धमेवात्मनः पदम् ।
निर्विकल्पं निरायासं निर्विकारं निरञ्जनम् ॥ १८-५॥
निर्विकल्पं निरायासं निर्विकारं निरञ्जनम् ॥ १८-५॥
na dūraṃ na ca saṅkocāllabdhamevātmanaḥ padam .
nirvikalpaṃ nirāyāsaṃ nirvikāraṃ nirañjanam .. 18-5..
nirvikalpaṃ nirāyāsaṃ nirvikāraṃ nirañjanam .. 18-5..
The state of the self is neither distant nor attained through limitation. It is effortlessly realized as thought-free, unchanging, and pure.
व्यामोहमात्रविरतौ स्वरूपादानमात्रतः ।
वीतशोका विराजन्ते निरावरणदृष्टयः ॥ १८-६॥
वीतशोका विराजन्ते निरावरणदृष्टयः ॥ १८-६॥
vyāmohamātraviratau svarūpādānamātrataḥ .
vītaśokā virājante nirāvaraṇadṛṣṭayaḥ .. 18-6..
vītaśokā virājante nirāvaraṇadṛṣṭayaḥ .. 18-6..
When delusion ceases and one grasps only the true nature of the self, one shines free from sorrow with an unobstructed vision.
समस्तं कल्पनामात्रमात्मा मुक्तः सनातनः ।
इति विज्ञाय धीरो हि किमभ्यस्यति बालवत् ॥ १८-७॥
इति विज्ञाय धीरो हि किमभ्यस्यति बालवत् ॥ १८-७॥
samastaṃ kalpanāmātramātmā muktaḥ sanātanaḥ .
iti vijñāya dhīro hi kimabhyasyati bālavat .. 18-7..
iti vijñāya dhīro hi kimabhyasyati bālavat .. 18-7..
Knowing that the entire universe is mere imagination and the self is eternally free, the wise man does not engage in practices like a child.
आत्मा ब्रह्मेति निश्चित्य भावाभावौ च कल्पितौ ।
निष्कामः किं विजानाति किं ब्रूते च करोति किम् ॥ १८-८॥
निष्कामः किं विजानाति किं ब्रूते च करोति किम् ॥ १८-८॥
ātmā brahmeti niścitya bhāvābhāvau ca kalpitau .
niṣkāmaḥ kiṃ vijānāti kiṃ brūte ca karoti kim .. 18-8..
niṣkāmaḥ kiṃ vijānāti kiṃ brūte ca karoti kim .. 18-8..
Having realized the self as Brahman, and knowing that existence and non-existence are mere projections, what does the desireless one know, speak, or do?
अयं सोऽहमयं नाहमिति क्षीणा विकल्पना ।
सर्वमात्मेति निश्चित्य तूष्णीम्भूतस्य योगिनः ॥ १८-९॥
सर्वमात्मेति निश्चित्य तूष्णीम्भूतस्य योगिनः ॥ १८-९॥
ayaṃ so’hamayaṃ nāhamiti kṣīṇā vikalpanā .
sarvamātmeti niścitya tūṣṇīmbhūtasya yoginaḥ .. 18-9..
sarvamātmeti niścitya tūṣṇīmbhūtasya yoginaḥ .. 18-9..
The yogi whose imaginations like “this is I” and “this is not I” have been exhausted, who knows all as the self, remains silent.
न विक्षेपो न चैकाग्र्यं नातिबोधो न मूढता ।
न सुखं न च वा दुःखमुपशान्तस्य योगिनः ॥ १८-१०॥
न सुखं न च वा दुःखमुपशान्तस्य योगिनः ॥ १८-१०॥
na vikṣepo na caikāgryaṃ nātibodho na mūḍhatā .
na sukhaṃ na ca vā duḥkhamupaśāntasya yoginaḥ .. 18-10..
na sukhaṃ na ca vā duḥkhamupaśāntasya yoginaḥ .. 18-10..
For the tranquil yogi, there is no distraction, no concentration, no excessive knowledge, no ignorance, no happiness, and no sorrow.
स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने ।
निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिनः ॥ १८-११॥
निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिनः ॥ १८-११॥
svārājye bhaikṣavṛttau ca lābhālābhe jane vane .
nirvikalpasvabhāvasya na viśeṣo’sti yoginaḥ .. 18-11..
nirvikalpasvabhāvasya na viśeṣo’sti yoginaḥ .. 18-11..
For the yogi whose nature is free from mental constructs, there is no distinction between sovereignty and a beggar’s life, gain and loss, society and solitude.
क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता ।
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिनः ॥ १८-१२॥
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिनः ॥ १८-१२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā .
idaṃ kṛtamidaṃ neti dvandvairmuktasya yoginaḥ .. 18-12..
idaṃ kṛtamidaṃ neti dvandvairmuktasya yoginaḥ .. 18-12..
For the yogi free from dualities, where is duty, where is desire, where is wealth, where is discrimination? For him, there is no notion of “this is done” or “this is not done.”
कृत्यं किमपि नैवास्ति न कापि हृदि रञ्जना ।
यथा जीवनमेवेह जीवन्मुक्तस्य योगिनः ॥ १८-१३॥
यथा जीवनमेवेह जीवन्मुक्तस्य योगिनः ॥ १८-१३॥
kṛtyaṃ kimapi naivāsti na kāpi hṛdi rañjanā .
yathā jīvanameveha jīvanmuktasya yoginaḥ .. 18-13..
yathā jīvanameveha jīvanmuktasya yoginaḥ .. 18-13..
For the liberated yogi, there is no obligation or attachment in the heart. His existence is just like life itself.
क्व मोहः क्व च वा विश्वं क्व तद् ध्यानं क्व मुक्तता ।
सर्वसङ्कल्पसीमायां विश्रान्तस्य महात्मनः ॥ १८-१४॥
सर्वसङ्कल्पसीमायां विश्रान्तस्य महात्मनः ॥ १८-१४॥
kva mohaḥ kva ca vā viśvaṃ kva tad dhyānaṃ kva muktatā .
sarvasaṅkalpasīmāyāṃ viśrāntasya mahātmanaḥ .. 18-14..
sarvasaṅkalpasīmāyāṃ viśrāntasya mahātmanaḥ .. 18-14..
Where is delusion, where is the universe, where is meditation on that, and where is liberation for the great soul who has rested in the cessation of all thoughts?
येन विश्वमिदं दृष्टं स नास्तीति करोतु वै ।
निर्वासनः किं कुरुते पश्यन्नपि न पश्यति ॥ १८-१५॥
निर्वासनः किं कुरुते पश्यन्नपि न पश्यति ॥ १८-१५॥
yena viśvamidaṃ dṛṣṭaṃ sa nāstīti karotu vai .
nirvāsanaḥ kiṃ kurute paśyannapi na paśyati .. 18-15..
nirvāsanaḥ kiṃ kurute paśyannapi na paśyati .. 18-15..
Even if one who has seen this universe declares “it does not exist,” what can a desireless person do? Even while seeing, he does not perceive.
येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत् ।
किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति ॥ १८-१६॥
किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति ॥ १८-१६॥
yena dṛṣṭaṃ paraṃ brahma so’haṃ brahmeti cintayet .
kiṃ cintayati niścinto dvitīyaṃ yo na paśyati .. 18-16..
kiṃ cintayati niścinto dvitīyaṃ yo na paśyati .. 18-16..
The one who has realized the supreme Brahman may think “I am Brahman,” but what does he actually think, being free from all worry and not seeing duality?
दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ ।
उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ॥ १८-१७॥
उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ॥ १८-१७॥
dṛṣṭo yenātmavikṣepo nirodhaṃ kurute tvasau .
udārastu na vikṣiptaḥ sādhyābhāvātkaroti kim .. 18-17..
udārastu na vikṣiptaḥ sādhyābhāvātkaroti kim .. 18-17..
The one who suppresses distractions of the self does so after having seen them, but the noble one, being undistracted and without objectives, does nothing.
धीरो लोकविपर्यस्तो वर्तमानोऽपि लोकवत् ।
न समाधिं न विक्षेपं न लोपं स्वस्य पश्यति ॥ १८-१८॥
न समाधिं न विक्षेपं न लोपं स्वस्य पश्यति ॥ १८-१८॥
dhīro lokaviparyasto vartamāno’pi lokavat .
na samādhiṃ na vikṣepaṃ na lopaṃ svasya paśyati .. 18-18..
na samādhiṃ na vikṣepaṃ na lopaṃ svasya paśyati .. 18-18..
The wise one, though existing in the world like others, neither sees deep meditation, distraction, nor any loss within himself.
भावाभावविहीनो यस्तृप्तो निर्वासनो बुधः ।
नैव किञ्चित्कृतं तेन लोकदृष्ट्या विकुर्वता ॥ १८-१९॥
नैव किञ्चित्कृतं तेन लोकदृष्ट्या विकुर्वता ॥ १८-१९॥
bhāvābhāvavihīno yastṛpto nirvāsano budhaḥ .
naiva kiñcitkṛtaṃ tena lokadṛṣṭyā vikurvatā .. 18-19..
naiva kiñcitkṛtaṃ tena lokadṛṣṭyā vikurvatā .. 18-19..
The wise one, who is free from concepts of existence and non-existence, content, and free from desires, is seen by the world as acting, though in reality, he does nothing.
प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः ।
यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठतः सुखम् ॥ १८-२०॥
यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठतः सुखम् ॥ १८-२०॥
pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ .
yadā yatkartumāyāti tatkṛtvā tiṣṭhataḥ sukham .. 18-20..
yadā yatkartumāyāti tatkṛtvā tiṣṭhataḥ sukham .. 18-20..
For the wise one, there is no difficulty whether in action or non-action. He simply does what comes to be done and remains happy.
निर्वासनो निरालम्बः स्वच्छन्दो मुक्तबन्धनः ।
क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ॥ १८-२१॥
क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ॥ १८-२१॥
nirvāsano nirālambaḥ svacchando muktabandhanaḥ .
kṣiptaḥ saṃskāravātena ceṣṭate śuṣkaparṇavat .. 18-21..
kṣiptaḥ saṃskāravātena ceṣṭate śuṣkaparṇavat .. 18-21..
The desireless, self-reliant, and free-willed one, though liberated from all bondage, moves as if tossed by the wind of past impressions, like a dry leaf.
असंसारस्य तु क्वापि न हर्षो न विषादता ।
स शीतलमना नित्यं विदेह इव राजये ॥ १८-२२॥
स शीतलमना नित्यं विदेह इव राजये ॥ १८-२२॥
asaṃsārasya tu kvāpi na harṣo na viṣādatā .
sa śītalamanā nityaṃ videha iva rājaye .. 18-22..
sa śītalamanā nityaṃ videha iva rājaye .. 18-22..
For the one beyond worldly life, there is neither joy nor sorrow. With a cool and tranquil mind, he always reigns like one without a body.
कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।
आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥ १८-२३॥
आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥ १८-२३॥
kutrāpi na jihāsāsti nāśo vāpi na kutracit .
ātmārāmasya dhīrasya śītalācchatarātmanaḥ .. 18-23..
ātmārāmasya dhīrasya śītalācchatarātmanaḥ .. 18-23..
For the wise one who delights in the self and whose mind is pure and tranquil, there is no desire to give up anything, nor is there any fear of destruction, anywhere.
प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया ।
प्राकृतस्येव धीरस्य न मानो नावमानता ॥ १८-२४॥
प्राकृतस्येव धीरस्य न मानो नावमानता ॥ १८-२४॥
prakṛtyā śūnyacittasya kurvato’sya yadṛcchayā .
prākṛtasyeva dhīrasya na māno nāvamānatā .. 18-24..
prākṛtasyeva dhīrasya na māno nāvamānatā .. 18-24..
For the wise one, whose mind is naturally void and who acts spontaneously, there is neither honor nor dishonor, just as it is for a common person.
कृतं देहेन कर्मेदं न मया शुद्धरूपिणा ।
इति चिन्तानुरोधी यः कुर्वन्नपि करोति न ॥ १८-२५॥
इति चिन्तानुरोधी यः कुर्वन्नपि करोति न ॥ १८-२५॥
kṛtaṃ dehena karmedaṃ na mayā śuddharūpiṇā .
iti cintānurodhī yaḥ kurvannapi karoti na .. 18-25..
iti cintānurodhī yaḥ kurvannapi karoti na .. 18-25..
The one who thinks “this action is done by the body, not by me, who am pure by nature” does not act, even while performing actions.
अतद्वादीव कुरुते न भवेदपि बालिशः ।
जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ॥ १८-२६॥
जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ॥ १८-२६॥
atadvādīva kurute na bhavedapi bāliśaḥ .
jīvanmuktaḥ sukhī śrīmān saṃsarannapi śobhate .. 18-26..
jīvanmuktaḥ sukhī śrīmān saṃsarannapi śobhate .. 18-26..
The liberated one, even while appearing to engage in worldly actions, is not childish. The enlightened one, ever content and glorious, shines even in the midst of worldly life.
नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः ।
न कल्पते न जानाति न शृणोति न पश्यति ॥ १८-२७॥
न कल्पते न जानाति न शृणोति न पश्यति ॥ १८-२७॥
nānāvicārasuśrānto dhīro viśrāntimāgataḥ .
na kalpate na jānāti na śṛṇoti na paśyati .. 18-27..
na kalpate na jānāti na śṛṇoti na paśyati .. 18-27..
The wise one, having become exhausted with diverse thoughts and having attained rest, no longer imagines, knows, hears, or sees in the ordinary sense.
असमाधेरविक्षेपान् न मुमुक्षुर्न चेतरः ।
निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः ॥ १८-२८॥
निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः ॥ १८-२८॥
asamādheravikṣepān na mumukṣurna cetaraḥ .
niścitya kalpitaṃ paśyan brahmaivāste mahāśayaḥ .. 18-28..
niścitya kalpitaṃ paśyan brahmaivāste mahāśayaḥ .. 18-28..
Neither in samādhi nor distracted, neither desiring liberation nor its opposite, the great soul, having realized the imagined, remains established in Brahman.
यस्यान्तः स्यादहङ्कारो न करोति करोति सः ।
निरहङ्कारधीरेण न किञ्चिदकृतं कृतम् ॥ १८-२९॥
निरहङ्कारधीरेण न किञ्चिदकृतं कृतम् ॥ १८-२९॥
yasyāntaḥ syādahaṅkāro na karoti karoti saḥ .
nirahaṅkāradhīreṇa na kiñcidakṛtaṃ kṛtam .. 18-29..
nirahaṅkāradhīreṇa na kiñcidakṛtaṃ kṛtam .. 18-29..
One who has ego within acts, but the wise one without ego does nothing, though appearing to do everything.
नोद्विग्नं न च सन्तुष्टमकर्तृ स्पन्दवर्जितम् ।
निराशं गतसन्देहं चित्तं मुक्तस्य राजते ॥ १८-३०॥
निराशं गतसन्देहं चित्तं मुक्तस्य राजते ॥ १८-३०॥
nodvignaṃ na ca santuṣṭamakartṛ spandavarjitam .
nirāśaṃ gatasandehaṃ cittaṃ muktasya rājate .. 18-30..
nirāśaṃ gatasandehaṃ cittaṃ muktasya rājate .. 18-30..
The mind of the liberated one is neither disturbed nor satisfied, devoid of action and movement, free of hope and doubt, and it shines in its own glory.
निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।
निर्निमित्तमिदं किन्तु निर्ध्यायेति विचेष्टते॥ १८-३१॥
निर्निमित्तमिदं किन्तु निर्ध्यायेति विचेष्टते॥ १८-३१॥
nirdhyātuṃ ceṣṭituṃ vāpi yaccittaṃ na pravartate .
nirnimittamidaṃ kintu nirdhyāyeti viceṣṭate .. 18-31..
nirnimittamidaṃ kintu nirdhyāyeti viceṣṭate .. 18-31..
The mind neither meditates nor acts. It functions without any cause, simply continuing to exist.
तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढताम् ।
अथवा याति सङ्कोचममूढः कोऽपि मूढवत् ॥ १८-३२॥
अथवा याति सङ्कोचममूढः कोऽपि मूढवत् ॥ १८-३२॥
tattvaṃ yathārthamākarṇya mandaḥ prāpnoti mūḍhatām .
athavā yāti saṅkocamamūḍhaḥ ko’pi mūḍhavat .. 18-32..
athavā yāti saṅkocamamūḍhaḥ ko’pi mūḍhavat .. 18-32..
Upon hearing the truth as it is, the dull one becomes confused, while the wise one may contract, appearing like the ignorant.
एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् ।
धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः ॥ १८-३३॥
धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः ॥ १८-३३॥
ekāgratā nirodho vā mūḍhairabhyasyate bhṛśam .
dhīrāḥ kṛtyaṃ na paśyanti suptavatsvapade sthitāḥ .. 18-33..
dhīrāḥ kṛtyaṃ na paśyanti suptavatsvapade sthitāḥ .. 18-33..
One-pointedness or cessation is practiced excessively by the ignorant, while the wise, like one asleep, see no action to be done and are established in their natural state.
अप्रयत्नात् प्रयत्नाद् वा मूढो नाप्नोति निर्वृतिम् ।
तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः ॥ १८-३४॥
तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः ॥ १८-३४॥
aprayatnāt prayatnād vā mūḍho nāpnoti nirvṛtim .
tattvaniścayamātreṇa prājño bhavati nirvṛtaḥ .. 18-34..
tattvaniścayamātreṇa prājño bhavati nirvṛtaḥ .. 18-34..
Whether with effort or without, the ignorant do not attain liberation. Simply through the certainty of truth, the wise one becomes liberated.
शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् ।
आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥ १८-३५॥
आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥ १८-३५॥
śuddhaṃ buddhaṃ priyaṃ pūrṇaṃ niṣprapañcaṃ nirāmayam .
ātmānaṃ taṃ na jānanti tatrābhyāsaparā janāḥ .. 18-35..
ātmānaṃ taṃ na jānanti tatrābhyāsaparā janāḥ .. 18-35..
People who are engrossed in practices do not realize the pure, enlightened, dear, complete, non-dual, and suffering-free Self.
नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा ।
धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः ॥ १८-३६॥
धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः ॥ १८-३६॥
nāpnoti karmaṇā mokṣaṃ vimūḍho’bhyāsarūpiṇā .
dhanyo vijñānamātreṇa muktastiṣṭhatyavikriyaḥ .. 18-36..
dhanyo vijñānamātreṇa muktastiṣṭhatyavikriyaḥ .. 18-36..
The deluded one does not attain liberation even through actions or practices. The blessed one, through mere knowledge, remains liberated and unchanged.
मूढो नाप्नोति तद् ब्रह्म यतो भवितुमिच्छति ।
अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥ १८-३७॥
अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥ १८-३७॥
mūḍho nāpnoti tad brahma yato bhavitumicchati .
anicchannapi dhīro hi parabrahmasvarūpabhāk .. 18-37..
anicchannapi dhīro hi parabrahmasvarūpabhāk .. 18-37..
The ignorant do not attain Brahman by desiring to become it. The wise one, without even desiring, naturally possesses the nature of the Supreme Brahman.
निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः ।
एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥ १८-३८॥
एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥ १८-३८॥
nirādhārā grahavyagrā mūḍhāḥ saṃsārapoṣakāḥ .
etasyānarthamūlasya mūlacchedaḥ kṛto budhaiḥ .. 18-38..
etasyānarthamūlasya mūlacchedaḥ kṛto budhaiḥ .. 18-38..
The ignorant, attached to grasping and without foundation, sustain the cycle of worldly existence. The wise, however, have cut the root of this harmful existence.
न शान्तिं लभते मूढो यतः शमितुमिच्छति ।
धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ॥ १८-३९॥
धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ॥ १८-३९॥
na śāntiṃ labhate mūḍho yataḥ śamitumicchati .
dhīrastattvaṃ viniścitya sarvadā śāntamānasaḥ .. 18-39..
dhīrastattvaṃ viniścitya sarvadā śāntamānasaḥ .. 18-39..
The deluded one does not attain peace, as he is constantly trying to quiet his mind. The wise one, having realized the truth, is always peaceful in mind.
क्वात्मनो दर्शनं तस्य यद् दृष्टमवलम्बते ।
धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥ १८-४०॥
धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥ १८-४०॥
kvātmano darśanaṃ tasya yad dṛṣṭamavalambate .
dhīrāstaṃ taṃ na paśyanti paśyantyātmānamavyayam .. 18-40..
dhīrāstaṃ taṃ na paśyanti paśyantyātmānamavyayam .. 18-40..
Where is the vision of the Self for one who clings to what is seen? The wise ones do not see the external but instead see the imperishable Self.
क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै ।
स्वारामस्यैव धीरस्य सर्वदासावकृत्रिमः ॥ १८-४१॥
स्वारामस्यैव धीरस्य सर्वदासावकृत्रिमः ॥ १८-४१॥
kva nirodho vimūḍhasya yo nirbandhaṃ karoti vai .
svārāmasyaiva dhīrasya sarvadāsāvakṛtrimaḥ .. 18-41..
svārāmasyaiva dhīrasya sarvadāsāvakṛtrimaḥ .. 18-41..
Where is cessation for the deluded one who insists on controlling things? The wise one, always self-contented, remains without any artificiality.
भावस्य भावकः कश्चिन् न किञ्चिद् भावकोपरः ।
उभयाभावकः कश्चिद् एवमेव निराकुलः ॥ १८-४२॥
उभयाभावकः कश्चिद् एवमेव निराकुलः ॥ १८-४२॥
bhāvasya bhāvakaḥ kaścin na kiñcid bhāvakoparaḥ .
ubhayābhāvakaḥ kaścid evameva nirākulaḥ .. 18-42..
ubhayābhāvakaḥ kaścid evameva nirākulaḥ .. 18-42..
Some see existence as a creator, but there is none superior to that. Some, seeing both existence and non-existence as illusions, remain undisturbed.
शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः ।
न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः ॥ १८-४३॥
न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः ॥ १८-४३॥
śuddhamadvayamātmānaṃ bhāvayanti kubuddhayaḥ .
na tu jānanti saṃmohādyāvajjīvamanirvṛtāḥ .. 18-43..
na tu jānanti saṃmohādyāvajjīvamanirvṛtāḥ .. 18-43..
The deluded foolishly meditate on the pure, non-dual Self but do not realize it due to their delusions, remaining unsatisfied throughout life.
मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते ।
निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा ॥ १८-४४॥
निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा ॥ १८-४४॥
mumukṣorbuddhirālambamantareṇa na vidyate .
nirālambaiva niṣkāmā buddhirmuktasya sarvadā .. 18-44..
nirālambaiva niṣkāmā buddhirmuktasya sarvadā .. 18-44..
The intellect of one desiring liberation cannot exist without some support. The intellect of the liberated one, however, is always without support and free from desire.
विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः ।
विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये ॥ १८-४५॥
विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये ॥ १८-४५॥
viṣayadvīpino vīkṣya cakitāḥ śaraṇārthinaḥ .
viśanti jhaṭiti kroḍaṃ nirodhaikāgrasiddhaye .. 18-45..
viśanti jhaṭiti kroḍaṃ nirodhaikāgrasiddhaye .. 18-45..
Seeing the tigers of sense objects, terrified seekers quickly seek refuge in the embrace of focused cessation.
निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः ।
पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः ॥ १८-४६॥
पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः ॥ १८-४६॥
nirvāsanaṃ hariṃ dṛṣṭvā tūṣṇīṃ viṣayadantinaḥ .
palāyante na śaktāste sevante kṛtacāṭavaḥ .. 18-46..
palāyante na śaktāste sevante kṛtacāṭavaḥ .. 18-46..
Seeing the pure, desireless one, the powerful sense desires silently flee, unable to dominate; instead, they serve humbly, like submissive flatterers.
न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ॥ १८-४७॥
पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ॥ १८-४७॥
na muktikārikāṃ dhatte niḥśaṅko yuktamānasaḥ .
paśyan śṛṇvan spṛśan jighrannaśnannāste yathāsukham .. 18-47..
paśyan śṛṇvan spṛśan jighrannaśnannāste yathāsukham .. 18-47..
The one with a steady mind, free from doubt, holds no thought of liberation. Whether seeing, hearing, touching, smelling, or eating, he remains at ease in whatever comes his way.
वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः ।
नैवाचारमनाचारमौदास्यं वा प्रपश्यति ॥ १८-४८॥
नैवाचारमनाचारमौदास्यं वा प्रपश्यति ॥ १८-४८॥
vastuśravaṇamātreṇa śuddhabuddhirnirākulaḥ .
naivācāramanācāramaudāsyaṃ vā prapaśyati .. 18-48..
naivācāramanācāramaudāsyaṃ vā prapaśyati .. 18-48..
The pure-minded one, undisturbed, having heard the truth, does not see conduct as good or bad, nor does he see indifference; all are irrelevant.
यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजुः ।
शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत् ॥ १८-४९॥
शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत् ॥ १८-४९॥
yadā yatkartumāyāti tadā tatkurute ṛjuḥ .
śubhaṃ vāpyaśubhaṃ vāpi tasya ceṣṭā hi bālavat .. 18-49..
śubhaṃ vāpyaśubhaṃ vāpi tasya ceṣṭā hi bālavat .. 18-49..
When whatever action arises to be done, the simple and straightforward one does it, whether it is good or bad, with a childlike spontaneity.
स्वातन्त्र्यात्सुखमाप्नोति स्वातन्त्र्याल्लभते परम् ।
स्वातन्त्र्यान्निर्वृतिं गच्छेत्स्वातन्त्र्यात् परमं पदम् ॥ १८-५०॥
स्वातन्त्र्यान्निर्वृतिं गच्छेत्स्वातन्त्र्यात् परमं पदम् ॥ १८-५०॥
svātantryātsukhamāpnoti svātantryāllabhate param .
svātantryānnirvṛtiṃ gacchetsvātantryāt paramaṃ padam .. 18-50..
svātantryānnirvṛtiṃ gacchetsvātantryāt paramaṃ padam .. 18-50..
From freedom comes happiness, from freedom comes the supreme attainment, from freedom comes liberation, and from freedom comes the highest state.
अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा ।
तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः ॥ १८-५१॥
तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः ॥ १८-५१॥
akartṛtvamabhoktṛtvaṃ svātmano manyate yadā .
tadā kṣīṇā bhavantyeva samastāścittavṛttayaḥ .. 18-51..
tadā kṣīṇā bhavantyeva samastāścittavṛttayaḥ .. 18-51..
When one considers the self to be non-doer and non-enjoyer, then all the modifications of the mind dissolve.
उच्छृङ्खलाप्यकृतिका स्थितिर्धीरस्य राजते ।
न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ॥ १८-५२॥
न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ॥ १८-५२॥
ucchṛṅkhalāpyakṛtikā sthitirdhīrasya rājate .
na tu saspṛhacittasya śāntirmūḍhasya kṛtrimā .. 18-52..
na tu saspṛhacittasya śāntirmūḍhasya kṛtrimā .. 18-52..
The unrestrained and effortless state of the wise shines, but the peace of the deluded, filled with desires, is artificial.
विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् ।
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ॥ १८-५३॥
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ॥ १८-५३॥
vilasanti mahābhogairviśanti girigahvarān .
nirastakalpanā dhīrā abaddhā muktabuddhayaḥ .. 18-53..
nirastakalpanā dhīrā abaddhā muktabuddhayaḥ .. 18-53..
The wise, free from imagination, unbound in mind, enjoy great pleasures or enter mountain caves.
श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियम् ।
दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना ॥ १८-५४॥
दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना ॥ १८-५४॥
śrotriyaṃ devatāṃ tīrthamaṅganāṃ bhūpatiṃ priyam .
dṛṣṭvā sampūjya dhīrasya na kāpi hṛdi vāsanā .. 18-54..
dṛṣṭvā sampūjya dhīrasya na kāpi hṛdi vāsanā .. 18-54..
Upon seeing and worshipping a scholar, deity, sacred place, woman, king, or beloved, the wise have no impression or desire left in the heart.
भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः ।
विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ॥ १८-५५॥
विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ॥ १८-५५॥
bhṛtyaiḥ putraiḥ kalatraiśca dauhitraiścāpi gotrajaiḥ .
vihasya dhikkṛto yogī na yāti vikṛtiṃ manāk .. 18-55..
vihasya dhikkṛto yogī na yāti vikṛtiṃ manāk .. 18-55..
Even if ridiculed by servants, sons, wives, grandsons, and relatives, the yogi does not undergo even the slightest disturbance.
सन्तुष्टोऽपि न सन्तुष्टः खिन्नोऽपि न च खिद्यते ।
तस्याश्चर्यदशां तां तां तादृशा एव जानते ॥ १८-५६॥
तस्याश्चर्यदशां तां तां तादृशा एव जानते ॥ १८-५६॥
santuṣṭo’pi na santuṣṭaḥ khinno’pi na ca khidyate .
tasyāścaryadaśāṃ tāṃ tāṃ tādṛśā eva jānate .. 18-56..
tasyāścaryadaśāṃ tāṃ tāṃ tādṛśā eva jānate .. 18-56..
Though content, not content; though sorrowful, not distressed—such wondrous states are known only to those of the same kind.
कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः ।
शून्याकारा निराकारा निर्विकारा निरामयाः ॥ १८-५७॥
शून्याकारा निराकारा निर्विकारा निरामयाः ॥ १८-५७॥
kartavyataiva saṃsāro na tāṃ paśyanti sūrayaḥ .
śūnyākārā nirākārā nirvikārā nirāmayāḥ .. 18-57..
śūnyākārā nirākārā nirvikārā nirāmayāḥ .. 18-57..
The wise do not see worldly existence in the sense of duty, being empty in form, formless, changeless, and free from afflictions.
अकुर्वन्नपि सङ्क्षोभाद् व्यग्रः सर्वत्र मूढधीः ।
कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः ॥ १८-५८॥
कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः ॥ १८-५८॥
akurvannapi saṅkṣobhād vyagraḥ sarvatra mūḍhadhīḥ .
kurvannapi tu kṛtyāni kuśalo hi nirākulaḥ .. 18-58..
kurvannapi tu kṛtyāni kuśalo hi nirākulaḥ .. 18-58..
Even while not doing anything, the confused mind remains restless from disturbance, but the skillful remains unperturbed even while performing actions.
सुखमास्ते सुखं शेते सुखमायाति याति च ।
सुखं वक्ति सुखं भुङ्क्ते व्यवहारेऽपि शान्तधीः ॥ १८-५९॥
सुखं वक्ति सुखं भुङ्क्ते व्यवहारेऽपि शान्तधीः ॥ १८-५९॥
sukhamāste sukhaṃ śete sukhamāyāti yāti ca .
sukhaṃ vakti sukhaṃ bhuṅkte vyavahāre’pi śāntadhīḥ .. 18-59..
sukhaṃ vakti sukhaṃ bhuṅkte vyavahāre’pi śāntadhīḥ .. 18-59..
Happily, he sits, lies down, comes, goes, speaks, eats; even in worldly activity, the one with a peaceful mind is at ease.
स्वभावाद्यस्य नैवार्तिर्लोकवद् व्यवहारिणः ।
महाह्रद इवाक्षोभ्यो गतक्लेशः सुशोभते ॥ १८-६०॥
महाह्रद इवाक्षोभ्यो गतक्लेशः सुशोभते ॥ १८-६०॥
svabhāvādyasya naivārtirlokavad vyavahāriṇaḥ .
mahāhrada ivākṣobhyo gatakleśaḥ suśobhate .. 18-60..
mahāhrada ivākṣobhyo gatakleśaḥ suśobhate .. 18-60..
By nature, the one who is undisturbed, even while engaging in daily life like others, shines beautifully like a great lake, free from suffering.
निवृत्तिरपि मूढस्य प्रवृत्ति रुपजायते ।
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी ॥ १८-६१॥
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी ॥ १८-६१॥
nivṛttirapi mūḍhasya pravṛtti rupajāyate .
pravṛttirapi dhīrasya nivṛttiphalabhāginī .. 18-61..
pravṛttirapi dhīrasya nivṛttiphalabhāginī .. 18-61..
Even the renunciation of the ignorant appears as engagement, while even the engagement of the wise leads to the fruits of renunciation.
परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते ।
देहे विगलिताशस्य क्व रागः क्व विरागता ॥ १८-६२॥
देहे विगलिताशस्य क्व रागः क्व विरागता ॥ १८-६२॥
parigraheṣu vairāgyaṃ prāyo mūḍhasya dṛśyate .
dehe vigalitāśasya kva rāgaḥ kva virāgatā .. 18-62..
dehe vigalitāśasya kva rāgaḥ kva virāgatā .. 18-62..
Dispassion toward possessions is usually seen in the ignorant, but for one who has transcended desires in the body, where is attachment and where is dispassion?
भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा ।
भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी ॥ १८-६३॥
भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी ॥ १८-६३॥
bhāvanābhāvanāsaktā dṛṣṭirmūḍhasya sarvadā .
bhāvyabhāvanayā sā tu svasthasyādṛṣṭirūpiṇī .. 18-63..
bhāvyabhāvanayā sā tu svasthasyādṛṣṭirūpiṇī .. 18-63..
The ignorant are always attached to imagination or non-imagination, but for the wise, real contemplation manifests as a form of non-vision.
सर्वारम्भेषु निष्कामो यश्चरेद् बालवन् मुनिः ।
न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि ॥ १८-६४॥
न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि ॥ १८-६४॥
sarvārambheṣu niṣkāmo yaścared bālavan muniḥ .
na lepastasya śuddhasya kriyamāṇe’pi karmaṇi .. 18-64..
na lepastasya śuddhasya kriyamāṇe’pi karmaṇi .. 18-64..
The sage who acts without desire, like a child, is not tainted by actions, even while engaged in them, due to his pure nature.
स एव धन्य आत्मज्ञः सर्वभावेषु यः समः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्निस्तर्षमानसः ॥ १८-६५॥
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्निस्तर्षमानसः ॥ १८-६५॥
sa eva dhanya ātmajñaḥ sarvabhāveṣu yaḥ samaḥ .
paśyan śṛṇvan spṛśan jighrann aśnannistarṣamānasaḥ .. 18-65..
paśyan śṛṇvan spṛśan jighrann aśnannistarṣamānasaḥ .. 18-65..
He is truly blessed, the knower of the self, who remains equal in all situations, whether seeing, hearing, touching, smelling, or eating, with a mind free from cravings.
क्व संसारः क्व चाभासः क्व साध्यं क्व च साधनम् ।
आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा ॥ १८-६६॥
आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा ॥ १८-६६॥
kva saṃsāraḥ kva cābhāsaḥ kva sādhyaṃ kva ca sādhanam .
ākāśasyeva dhīrasya nirvikalpasya sarvadā .. 18-66..
ākāśasyeva dhīrasya nirvikalpasya sarvadā .. 18-66..
Where is worldly existence, appearance, the goal, or practice, for the wise one, always free from distinctions, like the sky?
स जयत्यर्थसंन्यासी पूर्णस्वरसविग्रहः ।
अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते ॥ १८-६७॥
अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते ॥ १८-६७॥
sa jayatyarthasaṃnyāsī pūrṇasvarasavigrahaḥ .
akṛtrimo’navacchinne samādhiryasya vartate .. 18-67..
akṛtrimo’navacchinne samādhiryasya vartate .. 18-67..
Victorious is the one who has renounced all purposes, embodying fullness by nature, whose spontaneous and uninterrupted absorption in the self remains constant.
बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः ।
भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरसः ॥ १८-६८॥
भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरसः ॥ १८-६८॥
bahunātra kimuktena jñātatattvo mahāśayaḥ .
bhogamokṣanirākāṅkṣī sadā sarvatra nīrasaḥ .. 18-68..
bhogamokṣanirākāṅkṣī sadā sarvatra nīrasaḥ .. 18-68..
What more needs to be said? The great soul who knows the truth, always free from desire for enjoyment or liberation, is uninterested in all things.
महदादि जगद्द्वैतं नाममात्रविजृम्भितम् ।
विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते ॥ १८-६९॥
विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते ॥ १८-६९॥
mahadādi jagaddvaitaṃ nāmamātravijṛmbhitam .
vihāya śuddhabodhasya kiṃ kṛtyamavaśiṣyate .. 18-69..
vihāya śuddhabodhasya kiṃ kṛtyamavaśiṣyate .. 18-69..
The world of duality, starting from the Great Principle, is merely a manifestation of names. For the pure consciousness, what duty remains after abandoning this?
भ्रमभूतमिदं सर्वं किञ्चिन्नास्तीति निश्चयी ।
अलक्ष्यस्फुरणः शुद्धः स्वभावेनैव शाम्यति ॥ १८-७०॥
अलक्ष्यस्फुरणः शुद्धः स्वभावेनैव शाम्यति ॥ १८-७०॥
bhramabhūtamidaṃ sarvaṃ kiñcinnāstīti niścayī .
alakṣyasphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati .. 18-70..
alakṣyasphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati .. 18-70..
One who is certain that everything in this world is nothing but an illusion and that nothing truly exists, finds that the pure and imperceptible consciousness naturally comes to rest and attains peace.
शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः ।
क्व विधिः क्व च वैराग्यं क्व त्यागः क्व शमोऽपि वा ॥ १८-७१॥
क्व विधिः क्व च वैराग्यं क्व त्यागः क्व शमोऽपि वा ॥ १८-७१॥
śuddhasphuraṇarūpasya dṛśyabhāvamapaśyataḥ .
kva vidhiḥ kva ca vairāgyaṃ kva tyāgaḥ kva śamo’pi vā .. 18-71..
kva vidhiḥ kva ca vairāgyaṃ kva tyāgaḥ kva śamo’pi vā .. 18-71..
For the one who perceives nothing in the pure radiant nature, where is the rule, dispassion, renunciation, or even tranquility?
स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः ।
क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता ॥ १८-७२॥
क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता ॥ १८-७२॥
sphurato’nantarūpeṇa prakṛtiṃ ca na paśyataḥ .
kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā .. 18-72..
kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā .. 18-72..
For the one who shines in infinite forms and does not see nature, where is bondage, where is liberation, where is joy, and where is sorrow?
बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते ।
निर्ममो निरहङ्कारो निष्कामः शोभते बुधः ॥ १८-७३॥
निर्ममो निरहङ्कारो निष्कामः शोभते बुधः ॥ १८-७३॥
buddhiparyantasaṃsāre māyāmātraṃ vivartate .
nirmamo nirahaṅkāro niṣkāmaḥ śobhate budhaḥ .. 18-73..
nirmamo nirahaṅkāro niṣkāmaḥ śobhate budhaḥ .. 18-73..
In the worldly existence that extends only to the mind, illusion manifests. The wise one, free from ownership, ego, and desires, shines.
अक्षयं गतसन्तापमात्मानं पश्यतो मुनेः ।
क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा ॥ १८-७४॥
क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा ॥ १८-७४॥
akṣayaṃ gatasantāpamātmānaṃ paśyato muneḥ .
kva vidyā ca kva vā viśvaṃ kva deho’haṃ mameti vā .. 18-74..
kva vidyā ca kva vā viśvaṃ kva deho’haṃ mameti vā .. 18-74..
For the sage who sees the imperishable self, free from sorrow, where is knowledge, where is the world, where is the body, and where is the sense of “I” and “mine”?
निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥ १८-७५॥
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥ १८-७५॥
nirodhādīni karmāṇi jahāti jaḍadhīryadi .
manorathān pralāpāṃśca kartumāpnotyatatkṣaṇāt .. 18-75..
manorathān pralāpāṃśca kartumāpnotyatatkṣaṇāt .. 18-75..
If the dull-witted one renounces control and other actions, they immediately fall into desires and delusions.
मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढताम् ।
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः ॥ १८-७६॥
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः ॥ १८-७६॥
mandaḥ śrutvāpi tadvastu na jahāti vimūḍhatām .
nirvikalpo bahiryatnādantarviṣayalālasaḥ .. 18-76..
nirvikalpo bahiryatnādantarviṣayalālasaḥ .. 18-76..
Even after hearing of that reality, the ignorant one does not abandon his ignorance. Though outwardly he appears as if without doubt, inwardly he is still full of desires for sense objects.
ज्ञानाद् गलितकर्मा यो लोकदृष्ट्यापि कर्मकृत् ।
नाप्नोत्यवसरं कर्तुं वक्तुमेव न किञ्चन ॥ १८-७७॥
नाप्नोत्यवसरं कर्तुं वक्तुमेव न किञ्चन ॥ १८-७७॥
jñānād galitakarmā yo lokadṛṣṭyāpi karmakṛt .
nāpnotyavasaraṃ kartuṃ vaktumeva na kiñcana .. 18-77..
nāpnotyavasaraṃ kartuṃ vaktumeva na kiñcana .. 18-77..
One whose actions have fallen away due to knowledge, though appearing to act in the eyes of the world, does not get the opportunity to act or speak anything.
क्व तमः क्व प्रकाशो वा हानं क्व च न किञ्चन ।
निर्विकारस्य धीरस्य निरातङ्कस्य सर्वदा ॥ १८-७८॥
निर्विकारस्य धीरस्य निरातङ्कस्य सर्वदा ॥ १८-७८॥
kva tamaḥ kva prakāśo vā hānaṃ kva ca na kiñcana .
nirvikārasya dhīrasya nirātaṅkasya sarvadā .. 18-78..
nirvikārasya dhīrasya nirātaṅkasya sarvadā .. 18-78..
Where is darkness, and where is light? What is there to abandon, and what is there not to abandon? For the wise one who is unchanging and always fearless, there is nothing.
क्व धैर्यं क्व विवेकित्वं क्व निरातङ्कतापि वा ।
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः ॥ १८-७९॥
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः ॥ १८-७९॥
kva dhairyaṃ kva vivekitvaṃ kva nirātaṅkatāpi vā .
anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ .. 18-79..
anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ .. 18-79..
Where is courage, where is discernment, and where is fearlessness? For the yogi whose nature is beyond expression and who is devoid of any nature, these have no meaning.
न स्वर्गो नैव नरको जीवन्मुक्तिर्न चैव हि ।
बहुनात्र किमुक्तेन योगदृष्ट्या न किञ्चन ॥ १८-८०॥
बहुनात्र किमुक्तेन योगदृष्ट्या न किञ्चन ॥ १८-८०॥
na svargo naiva narako jīvanmuktirna caiva hi .
bahunātra kimuktena yogadṛṣṭyā na kiñcana .. 18-80..
bahunātra kimuktena yogadṛṣṭyā na kiñcana .. 18-80..
There is no heaven, nor hell, nor liberation while alive. What more is there to say? From the viewpoint of yoga, there is nothing.
नैव प्रार्थयते लाभं नालाभेनानुशोचति ।
धीरस्य शीतलं चित्तममृतेनैव पूरितम् ॥ १८-८१॥
धीरस्य शीतलं चित्तममृतेनैव पूरितम् ॥ १८-८१॥
naiva prārthayate lābhaṃ nālābhenānuśocati .
dhīrasya śītalaṃ cittamamṛtenaiva pūritam .. 18-81..
dhīrasya śītalaṃ cittamamṛtenaiva pūritam .. 18-81..
The wise one neither desires gain nor grieves at loss. His mind remains cool, filled with nectar-like bliss.
न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति ।
समदुःखसुखस्तृप्तः किञ्चित् कृत्यं न पश्यति ॥ १८-८२॥
समदुःखसुखस्तृप्तः किञ्चित् कृत्यं न पश्यति ॥ १८-८२॥
na śāntaṃ stauti niṣkāmo na duṣṭamapi nindati .
samaduḥkhasukhastṛptaḥ kiñcit kṛtyaṃ na paśyati .. 18-82..
samaduḥkhasukhastṛptaḥ kiñcit kṛtyaṃ na paśyati .. 18-82..
The desireless one does not praise the peaceful nor criticize the wicked. Content in both pleasure and pain, he sees nothing to be done.
धीरो न द्वेष्टि संसारमात्मानं न दिदृक्षति ।
हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति ॥ १८-८३॥
हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति ॥ १८-८३॥
dhīro na dveṣṭi saṃsāramātmānaṃ na didṛkṣati .
harṣāmarṣavinirmukto na mṛto na ca jīvati .. 18-83..
harṣāmarṣavinirmukto na mṛto na ca jīvati .. 18-83..
The wise one neither hates the world nor desires to see the Self. Free from both joy and resentment, he neither lives nor dies.
निःस्नेहः पुत्रदारादौ निष्कामो विषयेषु च ।
निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः ॥ १८-८४॥
निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः ॥ १८-८४॥
niḥsnehaḥ putradārādau niṣkāmo viṣayeṣu ca .
niścintaḥ svaśarīre’pi nirāśaḥ śobhate budhaḥ .. 18-84..
niścintaḥ svaśarīre’pi nirāśaḥ śobhate budhaḥ .. 18-84..
The wise one, free from attachment to family and possessions, free from desire for sense objects, free from concern for his own body, and without expectations, shines forth brilliantly.
तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः ।
स्वच्छन्दं चरतो देशान् यत्रस्तमितशायिनः ॥ १८-८५॥
स्वच्छन्दं चरतो देशान् यत्रस्तमितशायिनः ॥ १८-८५॥
tuṣṭiḥ sarvatra dhīrasya yathāpatitavartinaḥ .
svacchandaṃ carato deśān yatrastamitaśāyinaḥ .. 18-85..
svacchandaṃ carato deśān yatrastamitaśāyinaḥ .. 18-85..
Content everywhere, the wise one wanders freely from place to place, resting wherever the night falls, accepting whatever comes his way.
पततूदेतु वा देहो नास्य चिन्ता महात्मनः ।
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ॥ १८-८६॥
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ॥ १८-८६॥
patatūdetu vā deho nāsya cintā mahātmanaḥ .
svabhāvabhūmiviśrāntivismṛtāśeṣasaṃsṛteḥ .. 18-86..
svabhāvabhūmiviśrāntivismṛtāśeṣasaṃsṛteḥ .. 18-86..
Let the body fall or rise; the great soul has no concern. Resting in his true nature, he has forgotten the world entirely.
अकिञ्चनः कामचारो निर्द्वन्द्वश्छिन्नसंशयः ।
असक्तः सर्वभावेषु केवलो रमते बुधः ॥ १८-८७॥
असक्तः सर्वभावेषु केवलो रमते बुधः ॥ १८-८७॥
akiñcanaḥ kāmacāro nirdvandvaśchinnasaṃśayaḥ .
asaktaḥ sarvabhāveṣu kevalo ramate budhaḥ .. 18-87..
asaktaḥ sarvabhāveṣu kevalo ramate budhaḥ .. 18-87..
The wise one, possessing nothing, acting as he pleases, free from dualities and doubts, unattached to anything, enjoys himself alone.
निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः ।
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ॥ १८-८८॥
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ॥ १८-८८॥
nirmamaḥ śobhate dhīraḥ samaloṣṭāśmakāñcanaḥ .
subhinnahṛdayagranthirvinirdhūtarajastamaḥ .. 18-88..
subhinnahṛdayagranthirvinirdhūtarajastamaḥ .. 18-88..
The wise one, who has severed the knots of his heart and shaken off passion and ignorance, shines, treating earth, stone, and gold as the same.
सर्वत्रानवधानस्य न किञ्चिद् वासना हृदि ।
मुक्तात्मनो वितृप्तस्य तुलना केन जायते ॥ १८-८९॥
मुक्तात्मनो वितृप्तस्य तुलना केन जायते ॥ १८-८९॥
sarvatrānavadhānasya na kiñcid vāsanā hṛdi .
muktātmano vitṛptasya tulanā kena jāyate .. 18-89..
muktātmano vitṛptasya tulanā kena jāyate .. 18-89..
The liberated and content one, inattentive to all things, with no desires in his heart, is beyond comparison with anyone.
जानन्नपि न जानाति पश्यन्नपि न पश्यति ।
ब्रुवन्न् अपि न च ब्रूते कोऽन्यो निर्वासनादृते ॥ १८-९०॥
ब्रुवन्न् अपि न च ब्रूते कोऽन्यो निर्वासनादृते ॥ १८-९०॥
jānannapi na jānāti paśyannapi na paśyati .
bruvann api na ca brūte ko’nyo nirvāsanādṛte .. 18-90..
bruvann api na ca brūte ko’nyo nirvāsanādṛte .. 18-90..
Though knowing, he does not know; though seeing, he does not see; though speaking, he does not speak. Who else but one without desires can be like this?
भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते ।
भावेषु गलिता यस्य शोभनाशोभना मतिः ॥ १८-९१॥
भावेषु गलिता यस्य शोभनाशोभना मतिः ॥ १८-९१॥
bhikṣurvā bhūpatirvāpi yo niṣkāmaḥ sa śobhate .
bhāveṣu galitā yasya śobhanāśobhanā matiḥ .. 18-91..
bhāveṣu galitā yasya śobhanāśobhanā matiḥ .. 18-91..
Whether a beggar or a king, one without desires shines if his notions of good and bad have vanished.
क्व स्वाच्छन्द्यं क्व सङ्कोचः क्व वा तत्त्वविनिश्चयः ।
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ॥ १८-९२॥
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ॥ १८-९२॥
kva svācchandyaṃ kva saṅkocaḥ kva vā tattvaviniścayaḥ .
nirvyājārjavabhūtasya caritārthasya yoginaḥ .. 18-92..
nirvyājārjavabhūtasya caritārthasya yoginaḥ .. 18-92..
For the accomplished yogi who is straightforward and without deceit, where is freedom, where is restriction, and where is certainty of truth?
आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना ।
अन्तर्यदनुभूयेत तत् कथं कस्य कथ्यते ॥ १८-९३॥
अन्तर्यदनुभूयेत तत् कथं कस्य कथ्यते ॥ १८-९३॥
ātmaviśrāntitṛptena nirāśena gatārtinā .
antaryadanubhūyeta tat kathaṃ kasya kathyate .. 18-93..
antaryadanubhūyeta tat kathaṃ kasya kathyate .. 18-93..
What can be experienced within by one who is content in the Self, free from desires and suffering—how can that be explained to anyone?
सुप्तोऽपि न सुषुप्तौ च स्वप्नेऽपि शयितो न च ।
जागरेऽपि न जागर्ति धीरस्तृप्तः पदे पदे ॥ १८-९४॥
जागरेऽपि न जागर्ति धीरस्तृप्तः पदे पदे ॥ १८-९४॥
supto’pi na suṣuptau ca svapne’pi śayito na ca .
jāgare’pi na jāgarti dhīrastṛptaḥ pade pade .. 18-94..
jāgare’pi na jāgarti dhīrastṛptaḥ pade pade .. 18-94..
Even when asleep, he is not in deep sleep; even when dreaming, he is not dreaming; even when awake, he is not awake. The wise one is satisfied at every step.
ज्ञः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः ।
सुबुद्धिरपि निर्बुद्धिः साहङ्कारोऽनहङ्कृतिः ॥ १८-९५॥
सुबुद्धिरपि निर्बुद्धिः साहङ्कारोऽनहङ्कृतिः ॥ १८-९५॥
jñaḥ sacinto’pi niścintaḥ sendriyo’pi nirindriyaḥ .
subuddhirapi nirbuddhiḥ sāhaṅkāro’nahaṅkṛtiḥ .. 18-95..
subuddhirapi nirbuddhiḥ sāhaṅkāro’nahaṅkṛtiḥ .. 18-95..
Though thoughtful, the knower is carefree; though possessing senses, he is without senses. Though wise, he is without intellect; though possessing ego, he is without ego.
न सुखी न च वा दुःखी न विरक्तो न सङ्गवान् ।
न मुमुक्षुर्न वा मुक्ता न किञ्चिन्न च किञ्चन ॥ १८-९६॥
न मुमुक्षुर्न वा मुक्ता न किञ्चिन्न च किञ्चन ॥ १८-९६॥
na sukhī na ca vā duḥkhī na virakto na saṅgavān .
na mumukṣurna vā muktā na kiñcinna ca kiñcana .. 18-96..
na mumukṣurna vā muktā na kiñcinna ca kiñcana .. 18-96..
He is neither happy nor sad, neither detached nor attached, neither desirous of liberation nor liberated. He is neither something nor nothing.
विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान् ।
जाड्येऽपि न जडो धन्यः पाण्डित्येऽपि न पण्डितः ॥ १८-९७॥
जाड्येऽपि न जडो धन्यः पाण्डित्येऽपि न पण्डितः ॥ १८-९७॥
vikṣepe’pi na vikṣiptaḥ samādhau na samādhimān .
jāḍye’pi na jaḍo dhanyaḥ pāṇḍitye’pi na paṇḍitaḥ .. 18-97..
jāḍye’pi na jaḍo dhanyaḥ pāṇḍitye’pi na paṇḍitaḥ .. 18-97..
Even in distraction, he is not distracted; even in meditation, he is not meditating; even in dullness, he is not dull. Blessed is he, for even in learning, he is not a scholar.
मुक्तो यथास्थितिस्वस्थः कृतकर्तव्यनिर्वृतः ।
समः सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम् ॥ १८-९८॥
समः सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम् ॥ १८-९८॥
mukto yathāsthitisvasthaḥ kṛtakartavyanirvṛtaḥ .
samaḥ sarvatra vaitṛṣṇyānna smaratyakṛtaṃ kṛtam .. 18-98..
samaḥ sarvatra vaitṛṣṇyānna smaratyakṛtaṃ kṛtam .. 18-98..
Liberated, self-resting, fulfilled in his duties, he remains equal everywhere due to desirelessness, and he does not remember what is done or not done.
न प्रीयते वन्द्यमानो निन्द्यमानो न कुप्यति ।
नैवोद्विजति मरणे जीवने नाभिनन्दति ॥ १८-९९॥
नैवोद्विजति मरणे जीवने नाभिनन्दति ॥ १८-९९॥
na prīyate vandyamāno nindyamāno na kupyati .
naivodvijati maraṇe jīvane nābhinandati .. 18-99..
naivodvijati maraṇe jīvane nābhinandati .. 18-99..
He does not feel pleasure when praised or anger when criticized. He is not disturbed by death nor delighted by life. He neither rejoices nor feels anxious.
न धावति जनाकीर्णं नारण्यमुपशान्तधीः ।
यथातथा यत्रतत्र सम एवावतिष्ठते ॥ १८-१००॥
यथातथा यत्रतत्र सम एवावतिष्ठते ॥ १८-१००॥
na dhāvati janākīrṇaṃ nāraṇyamupaśāntadhīḥ .
yathātathā yatratatra sama evāvatiṣṭhate .. 18-100..
yathātathā yatratatra sama evāvatiṣṭhate .. 18-100..
With a calm mind, he neither rushes into crowds nor retreats into the forest. Wherever and however he is, he remains steady and equanimous.
Chapter 19
जनक उवाच ॥
तत्त्वविज्ञानसन्दंशमादाय हृदयोदरात् ।
नानाविधपरामर्शशल्योद्धारः कृतो मया ॥ १९-१॥
जनक उवाच ॥
तत्त्वविज्ञानसन्दंशमादाय हृदयोदरात् ।
नानाविधपरामर्शशल्योद्धारः कृतो मया ॥ १९-१॥
janaka uvāca ..
tattvavijñānasandaṃśamādāya hṛdayodarāt .
nānāvidhaparāmarśaśalyoddhāraḥ kṛto mayā .. 19-1..
tattvavijñānasandaṃśamādāya hṛdayodarāt .
nānāvidhaparāmarśaśalyoddhāraḥ kṛto mayā .. 19-1..
Janaka said: By using the pincers of true knowledge, I have removed from the depths of my heart the thorns of various doubts.
क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता ।
क्व द्वैतं क्व च वाऽद्वैतं स्वमहिम्नि स्थितस्य मे ॥ १९-२॥
क्व द्वैतं क्व च वाऽद्वैतं स्वमहिम्नि स्थितस्य मे ॥ १९-२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā .
kva dvaitaṃ kva ca vā’dvaitaṃ svamahimni sthitasya me .. 19-2..
kva dvaitaṃ kva ca vā’dvaitaṃ svamahimni sthitasya me .. 19-2..
Where is righteousness, desire, wealth, or discernment? Where is duality or non-duality for me, established in my own glory?
क्व भूतं क्व भविष्यद् वा वर्तमानमपि क्व वा ।
क्व देशः क्व च वा नित्यं स्वमहिम्नि स्थितस्य मे ॥ १९-३॥
क्व देशः क्व च वा नित्यं स्वमहिम्नि स्थितस्य मे ॥ १९-३॥
kva bhūtaṃ kva bhaviṣyad vā vartamānamapi kva vā .
kva deśaḥ kva ca vā nityaṃ svamahimni sthitasya me .. 19-3..
kva deśaḥ kva ca vā nityaṃ svamahimni sthitasya me .. 19-3..
Where is the past, future, or even the present? Where is space, and where is eternity for me, established in my own glory?
क्व चात्मा क्व च वानात्मा क्व शुभं क्वाशुभं यथा ।
क्व चिन्ता क्व च वाचिन्ता स्वमहिम्नि स्थितस्य मे ॥ १९-४॥
क्व चिन्ता क्व च वाचिन्ता स्वमहिम्नि स्थितस्य मे ॥ १९-४॥
kva cātmā kva ca vānātmā kva śubhaṃ kvāśubhaṃ yathā .
kva cintā kva ca vācintā svamahimni sthitasya me .. 19-4..
kva cintā kva ca vācintā svamahimni sthitasya me .. 19-4..
Where is the self, the non-self, auspiciousness, or inauspiciousness? Where is worry or the absence of worry for me, established in my own glory?
क्व स्वप्नः क्व सुषुप्तिर्वा क्व च जागरणं तथा ।
क्व तुरीयं भयं वापि स्वमहिम्नि स्थितस्य मे ॥ १९-५॥
क्व तुरीयं भयं वापि स्वमहिम्नि स्थितस्य मे ॥ १९-५॥
kva svapnaḥ kva suṣuptirvā kva ca jāgaraṇaṃ tathā .
kva turīyaṃ bhayaṃ vāpi svamahimni sthitasya me .. 19-5..
kva turīyaṃ bhayaṃ vāpi svamahimni sthitasya me .. 19-5..
Where is the dream state, deep sleep, waking state, or the fourth state? Where is fear for me, established in my own glory?
क्व दूरं क्व समीपं वा बाह्यं क्वाभ्यन्तरं क्व वा ।
क्व स्थूलं क्व च वा सूक्ष्मं स्वमहिम्नि स्थितस्य मे ॥ १९-६॥
क्व स्थूलं क्व च वा सूक्ष्मं स्वमहिम्नि स्थितस्य मे ॥ १९-६॥
kva dūraṃ kva samīpaṃ vā bāhyaṃ kvābhyantaraṃ kva vā .
kva sthūlaṃ kva ca vā sūkṣmaṃ svamahimni sthitasya me .. 19-6..
kva sthūlaṃ kva ca vā sūkṣmaṃ svamahimni sthitasya me .. 19-6..
Where is distance or proximity? Where is external or internal? Where is gross or subtle for me, established in my own glory?
क्व मृत्युर्जीवितं वा क्व लोकाः क्वास्य क्व लौकिकम् ।
क्व लयः क्व समाधिर्वा स्वमहिम्नि स्थितस्य मे ॥ १९-७॥
क्व लयः क्व समाधिर्वा स्वमहिम्नि स्थितस्य मे ॥ १९-७॥
kva mṛtyurjīvitaṃ vā kva lokāḥ kvāsya kva laukikam .
kva layaḥ kva samādhirvā svamahimni sthitasya me .. 19-7..
kva layaḥ kva samādhirvā svamahimni sthitasya me .. 19-7..
Where is death, life, the worlds, or the worldly? Where is dissolution or meditation for me, established in my own glory?
अलं त्रिवर्गकथया योगस्य कथयाप्यलम् ।
अलं विज्ञानकथया विश्रान्तस्य ममात्मनि ॥ १९-८॥
अलं विज्ञानकथया विश्रान्तस्य ममात्मनि ॥ १९-८॥
alaṃ trivargakathayā yogasya kathayāpyalam .
alaṃ vijñānakathayā viśrāntasya mamātmani .. 19-8..
alaṃ vijñānakathayā viśrāntasya mamātmani .. 19-8..
Enough of the talk of the three aims of life (dharma, artha, kāma), and of the talk of yoga and knowledge. For me, who has found rest in the self, such talk is of no consequence.
Chapter 20
जनक उवाच ॥
क्व भूतानि क्व देहो वा क्वेन्द्रियाणि क्व वा मनः ।
क्व शून्यं क्व च नैराश्यं मत्स्वरूपे निरञ्जने ॥ २०-१॥
जनक उवाच ॥
क्व भूतानि क्व देहो वा क्वेन्द्रियाणि क्व वा मनः ।
क्व शून्यं क्व च नैराश्यं मत्स्वरूपे निरञ्जने ॥ २०-१॥
janaka uvāca ..
kva bhūtāni kva deho vā kvendriyāṇi kva vā manaḥ .
kva śūnyaṃ kva ca nairāśyaṃ matsvarūpe nirañjane .. 20-1..
kva bhūtāni kva deho vā kvendriyāṇi kva vā manaḥ .
kva śūnyaṃ kva ca nairāśyaṃ matsvarūpe nirañjane .. 20-1..
Janaka said: Where are the elements, the body, the senses, the mind, emptiness, or hopelessness? In my true nature, which is pure and stainless, none of these exist.
क्व शास्त्रं क्वात्मविज्ञानं क्व वा निर्विषयं मनः ।
क्व तृप्तिः क्व वितृष्णात्वं गतद्वन्द्वस्य मे सदा ॥ २०-२॥
क्व तृप्तिः क्व वितृष्णात्वं गतद्वन्द्वस्य मे सदा ॥ २०-२॥
kva śāstraṃ kvātmavijñānaṃ kva vā nirviṣayaṃ manaḥ .
kva tṛptiḥ kva vitṛṣṇātvaṃ gatadvandvasya me sadā .. 20-2..
kva tṛptiḥ kva vitṛṣṇātvaṃ gatadvandvasya me sadā .. 20-2..
Where are scriptures, self-knowledge, or the mind free of objects? Where is contentment or desirelessness for me, who is always free from dualities?
क्व विद्या क्व च वाविद्या क्वाहं क्वेदं मम क्व वा ।
क्व बन्ध क्व च वा मोक्षः स्वरूपस्य क्व रूपिता ॥ २०-३॥
क्व बन्ध क्व च वा मोक्षः स्वरूपस्य क्व रूपिता ॥ २०-३॥
kva vidyā kva ca vāvidyā kvāhaṃ kvedaṃ mama kva vā .
kva bandha kva ca vā mokṣaḥ svarūpasya kva rūpitā .. 20-3..
kva bandha kva ca vā mokṣaḥ svarūpasya kva rūpitā .. 20-3..
Where are knowledge and ignorance? Where am “I” or “mine”? Where is bondage, where is liberation, and where is form for my true self?
क्व प्रारब्धानि कर्माणि जीवन्मुक्तिरपि क्व वा ।
क्व तद् विदेहकैवल्यं निर्विशेषस्य सर्वदा ॥ २०-४॥
क्व तद् विदेहकैवल्यं निर्विशेषस्य सर्वदा ॥ २०-४॥
kva prārabdhāni karmāṇi jīvanmuktirapi kva vā .
kva tad videhakaivalyaṃ nirviśeṣasya sarvadā .. 20-4..
kva tad videhakaivalyaṃ nirviśeṣasya sarvadā .. 20-4..
Where are actions that have begun, and where is liberation while living? Where is the final disembodied liberation for one who is always undifferentiated?
क्व कर्ता क्व च वा भोक्ता निष्क्रियं स्फुरणं क्व वा ।
क्वापरोक्षं फलं वा क्व निःस्वभावस्य मे सदा ॥ २०-५॥
क्वापरोक्षं फलं वा क्व निःस्वभावस्य मे सदा ॥ २०-५॥
kva kartā kva ca vā bhoktā niṣkriyaṃ sphuraṇaṃ kva vā .
kvāparokṣaṃ phalaṃ vā kva niḥsvabhāvasya me sadā .. 20-5..
kvāparokṣaṃ phalaṃ vā kva niḥsvabhāvasya me sadā .. 20-5..
Where is the doer, the enjoyer, the non-acting awareness, or the immediate fruit of action? Where is any essence for me, who is always essence-less?
क्व लोकं क्व मुमुक्षुर्वा क्व योगी ज्ञानवान् क्व वा ।
क्व बद्धः क्व च वा मुक्तः स्वस्वरूपेऽहमद्वये ॥ २०-६॥
क्व बद्धः क्व च वा मुक्तः स्वस्वरूपेऽहमद्वये ॥ २०-६॥
kva lokaṃ kva mumukṣurvā kva yogī jñānavān kva vā .
kva baddhaḥ kva ca vā muktaḥ svasvarūpe’hamadvaye .. 20-6..
kva baddhaḥ kva ca vā muktaḥ svasvarūpe’hamadvaye .. 20-6..
Where is the world, the seeker of liberation, the yogi, or the knower of truth? Where is bondage or liberation in my non-dual nature?
क्व सृष्टिः क्व च संहारः क्व साध्यं क्व च साधनम् ।
क्व साधकः क्व सिद्धिर्वा स्वस्वरूपेऽहमद्वये ॥ २०-७॥
क्व साधकः क्व सिद्धिर्वा स्वस्वरूपेऽहमद्वये ॥ २०-७॥
kva sṛṣṭiḥ kva ca saṃhāraḥ kva sādhyaṃ kva ca sādhanam .
kva sādhakaḥ kva siddhirvā svasvarūpe’hamadvaye .. 20-7..
kva sādhakaḥ kva siddhirvā svasvarūpe’hamadvaye .. 20-7..
Where is creation, destruction, the goal, the means, the seeker, or the attainment? In my non-dual nature, all these distinctions disappear.
क्व प्रमाता प्रमाणं वा क्व प्रमेयं क्व च प्रमा ।
क्व किञ्चित् क्व न किञ्चिद् वा सर्वदा विमलस्य मे ॥ २०-८॥
क्व किञ्चित् क्व न किञ्चिद् वा सर्वदा विमलस्य मे ॥ २०-८॥
kva pramātā pramāṇaṃ vā kva prameyaṃ kva ca pramā .
kva kiñcit kva na kiñcid vā sarvadā vimalasya me .. 20-8..
kva kiñcit kva na kiñcid vā sarvadā vimalasya me .. 20-8..
Where is the knower, the means of knowledge, the object of knowledge, or knowledge itself? Where is something or nothing for me, who is ever pure?
क्व विक्षेपः क्व चैकाग्र्यं क्व निर्बोधः क्व मूढता ।
क्व हर्षः क्व विषादो वा सर्वदा निष्क्रियस्य मे ॥ २०-९॥
क्व हर्षः क्व विषादो वा सर्वदा निष्क्रियस्य मे ॥ २०-९॥
kva vikṣepaḥ kva caikāgryaṃ kva nirbodhaḥ kva mūḍhatā .
kva harṣaḥ kva viṣādo vā sarvadā niṣkriyasya me .. 20-9..
kva harṣaḥ kva viṣādo vā sarvadā niṣkriyasya me .. 20-9..
Where is distraction, concentration, wisdom, or delusion? Where is joy or sorrow for me, who is always actionless?
क्व चैष व्यवहारो वा क्व च सा परमार्थता ।
क्व सुखं क्व च वा दुखं निर्विमर्शस्य मे सदा ॥ २०-१०॥
क्व सुखं क्व च वा दुखं निर्विमर्शस्य मे सदा ॥ २०-१०॥
kva caiṣa vyavahāro vā kva ca sā paramārthatā .
kva sukhaṃ kva ca vā dukhaṃ nirvimarśasya me sadā .. 20-10..
kva sukhaṃ kva ca vā dukhaṃ nirvimarśasya me sadā .. 20-10..
Where is worldly transaction or ultimate reality? Where is pleasure or pain for me, who is always free from thought?
क्व माया क्व च संसारः क्व प्रीतिर्विरतिः क्व वा ।
क्व जीवः क्व च तद्ब्रह्म सर्वदा विमलस्य मे ॥ २०-११॥
क्व जीवः क्व च तद्ब्रह्म सर्वदा विमलस्य मे ॥ २०-११॥
kva māyā kva ca saṃsāraḥ kva prītirviratiḥ kva vā .
kva jīvaḥ kva ca tadbrahma sarvadā vimalasya me .. 20-11..
kva jīvaḥ kva ca tadbrahma sarvadā vimalasya me .. 20-11..
Where is illusion, where is the cycle of existence, where is attachment or detachment, where is the individual soul, and where is Brahman for me, who is always pure?
क्व प्रवृत्तिर्निर्वृत्तिर्वा क्व मुक्तिः क्व च बन्धनम् ।
कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा ॥ २०-१२॥
कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा ॥ २०-१२॥
kva pravṛttirnirvṛttirvā kva muktiḥ kva ca bandhanam .
kūṭasthanirvibhāgasya svasthasya mama sarvadā .. 20-12..
kūṭasthanirvibhāgasya svasthasya mama sarvadā .. 20-12..
Where is activity, inactivity, liberation, or bondage for me, who is immutable, indivisible, and always established in my true nature?
क्वोपदेशः क्व वा शास्त्रं क्व शिष्यः क्व च वा गुरुः ।
क्व चास्ति पुरुषार्थो वा निरुपाधेः शिवस्य मे ॥ २०-१३॥
क्व चास्ति पुरुषार्थो वा निरुपाधेः शिवस्य मे ॥ २०-१३॥
kvopadeśaḥ kva vā śāstraṃ kva śiṣyaḥ kva ca vā guruḥ .
kva cāsti puruṣārtho vā nirupādheḥ śivasya me .. 20-13..
kva cāsti puruṣārtho vā nirupādheḥ śivasya me .. 20-13..
Where is instruction, scripture, disciple, teacher, or purpose of life for me, who is without limitations and is pure consciousness?
क्व चास्ति क्व च वा नास्ति क्वास्ति चैकं क्व च द्वयम् ।
बहुनात्र किमुक्तेन किञ्चिन्नोत्तिष्ठते मम ॥ २०-१४॥
बहुनात्र किमुक्तेन किञ्चिन्नोत्तिष्ठते मम ॥ २०-१४॥
kva cāsti kva ca vā nāsti kvāsti caikaṃ kva ca dvayam .
bahunātra kimuktena kiñcinnottiṣṭhate mama .. 20-14..
bahunātra kimuktena kiñcinnottiṣṭhate mama .. 20-14..
Where is existence or non-existence? Where is oneness or duality? What more can be said when nothing arises in me?
इति अष्टावक्रगीता समाप्ता ।
॥ ॐ तत्सत् ॥
॥ ॐ तत्सत् ॥
iti aṣṭāvakragītā samāptā .
.. oṃ tatsat ..
.. oṃ tatsat ..
Thus ends the Aṣṭāvakra Gītā.
Description
About the Ashtavakra Gita
The Ashtavakra Gita is an ancient Sanskrit scripture that presents a powerful conversation between the sage Ashtavakra and King Janaka on the nature of the Self, liberation, and ultimate truth. Unlike many other spiritual texts, it is remarkable for its stark simplicity, directness, and emphasis on self-realization through wisdom rather than ritual or action. The dialogue is rooted in the philosophy of Advaita Vedanta, which teaches the oneness of existence and the non-duality of the individual soul (Atman) and the ultimate reality (Brahman).
The Ashtavakra Gita is organized into 20 short chapters, each focusing on different aspects of spiritual realization, self-knowledge, and liberation. Each chapter follows a dialogue format, where Janaka, the seeker, asks questions about the nature of reality, suffering, liberation, and the Self, while Ashtavakra, the sage, responds with direct insights that cut through the layers of illusion. The chapters can be seen as progressive steps in Janaka’s spiritual journey, starting with his initial questions about knowledge and dispassion and culminating in his realization of the non-dual nature of the Self. The early chapters focus on the fundamental principles of non-attachment, self-inquiry, and the rejection of worldly illusions. As the text progresses, Ashtavakra leads Janaka toward a deeper understanding of the Self as pure consciousness, untouched by the experiences of the body, mind, or external world.
At the heart of the Ashtavakra Gita is the understanding that the Self is beyond the body, mind, and senses. It presents the idea that human suffering stems from identifying with the impermanent aspects of existence—such as the ego and the material world—rather than recognizing the eternal, unchanging nature of the Self. Ashtavakra offers profound insights into how one can attain liberation (moksha) simply by realizing the illusory nature of the world and the mind, and by resting in the knowledge of one’s true identity as pure consciousness.
The text stands out for its unique approach, discarding the need for religious austerities or complex philosophical reasoning. Instead, it directs the seeker toward the immediate experience of truth. The teachings are concise, often poetic, and are intended to inspire an awakening to one’s innate freedom. It offers a path of self-inquiry, where the ultimate realization is that liberation is not something to be gained but something that is already present within—the realization of which dissolves all ignorance and attachment.
For spiritual seekers, the Ashtavakra Gita offers a fresh and liberating perspective on life. It provides an accessible and profound guide to inner peace, detachment, and enlightenment. With its timeless wisdom, the Ashtavakra Gita continues to inspire those on the path of self-discovery and remains a cornerstone of non-dual philosophy.
Other Om Shlokams
Anantam Vasukim Sesham
Anantha, Vasuki, Sesha, Padmanabha and Kambala, Shankapala, Dhritharashtra, Thakshaka and Kaliya are the names of nine great serpents
Bali Vibhishano Bhishma
Bali, Vibhisana, Bhishma, Prahlada, Narada, Dhruva - these are the six famous Vishnu-bhaktas - meditating upon all of these, will destroy sins.
Dharmo Vivardhati Yudhishtira
Dharma grows with the praise of Yudhistira, sins die with the praise of Bhima, enemies are extinguished with the praise of Arjuna, there will be no ill-health with the praise of Nakula and Sahadeva.
Harim Haram Harishchandram
Hari, Hara, Harischandra, Hanuman, and Halayudha (Balaram), if these five 'Ha's are meditated upon, when getting up from the bed in the morning, there will not be even a touch of harm.
Kapilam Darpanam
Upon waking one should see the Sun, mirror, cow, prosperous people, kings, teachers and donors of food.
Kapilam Kamadhenum Ca
May we meditate on Kapila, Kamadhenu, Kalpavriksha, Kaustubha(gem), Lakshmi, the daughter of the ocean, Kubera and Moon.
Karkotakasya Nagasya
Singing in praise of the Karkotaka serpent by Damayanthi for Nala, and in praise of Raja-rishi Rutuparna - led to the destruction of Kali.
Mulato Brahmarupaya
To you, O Vriksharaja (King of trees) who takes on the form of Brahma at the roots, Vishnu in the middle and Shiva at the extremes, our salutations
Mule Brahma Tvaci Vishnu
Brahma is at the root, Vishnu is in the bark and Sankara is in the branches, all devas are in each and every leaf. Salutation to you O Vaasudeva.
Na Karmana Na Prajaya
Not by work, nor by progeny or by wealth, but by renunciation alone have some attained immortality. That (immortality) which is even beyond the heaven, is attained by the self-controlled reununciates
Na Tatra Suryo Bhati
Neither does the sun shine there, nor the moon with all the stars, nor does this lightning shine. What to say of this fire? Everything shines after him who alone shines. By His light all this shines v
Om
Of all the mantras the most powerful and the significant one is the single syllabled incantation called the pranava. This is the Om. The available literature upon the significance of this Vaidika mant
Omkaram Bindu Samyuktham
Yogis meditate forever on Aumkara associated with the Bindhu, salutation to the Aumkara, the grantor of wishes and salvation. We call on Thee, Lord of the hosts, the poet of poets, the most famous of
Prahlada Narada
I remember and meditate upon the Bhagavathas (god's ardent devotees) Prahlada, Narada, Parasara, Pundarika, Vyasa, Ambarisha, Shuka, Shaunakha, Bhishma, Rukma, Angadha, Arjuna, Vashishta, Vibhishana -
Prātah Smaranam
This is a prayer composed by Sri Adi Shankaracharya consisting of three stanzas in which the mind (manas) speech (vak), and body (kaya) of the individual are sought to be dedicated to the supreme Spir
Punya Shloko Nalo raja
Extolled for their virtues are King Nala, Yudhishtira, Sita and Janardhana
Purna Kumbha Mantra
Pūrna-kumbha mantra The four verses of the purna-kumbha-mantra, from na karmanā na prajayā to yah parah sah maheśvarah,are typically chanted when
Purusha Suktam
The Purusha Suktam gives a description of the spiritual unity of the universe. It presents the nature of Purusha, or the cosmic being, as both immanent in the manifested world and yet transcendent to
Rajadhi Rajaya Prasahya
Om. We offer our salutations unto the Lord, the king of kings, the satisfier of desires. May the Lord of desires give me, the seeker of desires, what I desire. Salutations unto the Lord, the great kin
Sanyasa Suktam
Excerpt from the book 'Prayer Guide' by Swami Dayananda Saraswati NA KARMANA Amrtatvam anasuh, amrtatvam anasire praptavantah, these people have gained immortality or freedom
Sarve Veda Yatpadam
All the Vedas talk about which goal, to know which, people take to a life of study and spiritual discipline, I tell you in brief - that is om.
Somanatha Vaidyanatha
Meditating in the mornings everyday on Somanatha, Vaidyanatha, Dhanvantari and the Ashwini twins, will make one free from even the touch of ill-health.
Yani Kani Ca Papani
Yani Kani Ca Papani - Oh god! Whatever sins I have committed all my lives (including previous lives), please destroy them with every step I take around you. - In Sanskrit with Audio, in multiple languages with English Meaning and Significance.
Ashtavakra Gita – Om – Ashtavakra Gita – Full text and lyrics, audio with translation, meaning, word-by-word meaning, Sanskrit, English, Telugu, Kannada, Tamil and more