ONE OF THE GREAT REMARKABLE SPIRITUAL BOOKS
THAT IMPRESSED ME TO A VERY GREAT EXTENT IS
'ASTAVAKRA SAMHITHA' OR 'ASTAVAKRA GEETHA'
THIS WORK STANDS AT PAR WITH 'VIVEKA CHUDAMANI',
'RIBHU GITHA','ADVAITHA BODHA DEEPIKA', 'KAIVALYA
NAVANEETHA' 'UPADESHA SARA' ETC.
IF WE ANALYSE THE WORK IT IS CLEAR THAT A BRAHMA
JNANI OF HIGHEST ORDER COULD HAVE ONLY WRITTEN
IT ! HERE WE ARE GIVING THE SALIENT POINTS
MAKING IT AS SHORT AS POSSIBLE.
All SERIOUS SPIRITUAL SADHAKS MUST READ THIS
WORK & FOLLOW IT.
CHAPTER-4
Ashtavakra said ---
He who has known for certain that Iswara is the creator of all
and that there is none else here, becomes peaceful with all
his inner desires set at rest, and is not attached to anything
whatsoever.
He who has known for certain that adversity and prosperity
come in their own time through the effects of past actions is
ever contented, has all his senses under control, and neither
desires nor grieves.
He who knows for certain that happiness and misery, birth and
death are due to the effects of past actions, does not find
anything to accomplish, and thus becomes free from care and
is not attached even though engaged in action.
“I am not the body, nor is the body mine. I am Consciousness
itself”—he who has realized this for certain, does not remember
what he has done or not done as if he has attained the state of
Absoluteness.
“I am indeed in everything, from Brahma down to a clump of
grass,” –- he who knows this for certain, becomes free from
conflict of thought, pure and peaceful, and free from care for
what is attained and not attained.
He who knows for certain that this manifold and wonderful
universe is nothing, becomes desireless and Pure
Consciousness, and finds peace as if nothing exists.
Ashtavakra said ---
A man of pure intellect realizes the Self even by instruction
casually imparted. A man of impure intellect is bewildered in
trying to realize the Self even after enquiring throughout life.
This knowledge of the Truth makes an eloquent, wise and
active person mute, inert and inactive. Therefore it is
shunned by those who want to enjoy the world.
You are not the body, nor is the body yours; you are not the
doer nor the enjoyer. You are Consciousness itself, the
Eternal Witness, and free. Get about happily.
Attachment and abhorrence are attributes of the mind. The
mind is never yours. You are Intelligence itself, free from
conflict, and changeless. Get about happily.
Realizing the Self in all and all in the Self, free from egoism
and free from the sense of ‘mine,’ be you happy.
You are indeed That in which the universe manifests itself like
waves on the ocean. O you Intelligence, be you free from the
fever of the mind.
Have faith, my son, have faith. Never confuse yourself in
this. You are Knowledge itself, you are the Lord, you are the
Self, and you are beyond Nature.
The body, composed of the ingredients of nature, comes,
stays and goes. The Self neither comes nor goes. Why, then,
do you mourn it?
My child, you are Pure Intelligence itself. This universe is
nothing different from you. Therefore how and where can
anyone have the idea of acceptance or rejection?
From where will there be birth, action and even egoism for
you who are One, immutable, calm, stainless, and Pure
Consciousness?
Completely give up such distinctions as ‘I am He’ and ‘I am
not this.’ Consider all as the Self and be desireless and happy.
It is through your ignorance alone that the universe exists. In
reality you are One. There is no individual self or Supreme
Self other than you.
One who knows for certain that this universe is but an illusion
and a nothing, becomes desireless and Pure Intelligence, and
finds peace as if nothing exists.
In the ocean of the world One only was, is and will be. You
have neither bondage nor liberation. Live contented and
happily.
Completely give up even contemplation and hold nothing in
your mind. You are verily the Self, free. What will you do by
thinking?
Ashtavakra said ---
My child, you may often speak upon various scriptures or hear
them. But cannot be established in the Self unless you forget
all.(mano-nasha)
O wise one, you may enjoy, or work, or practice mental
concentration. But your mind will still yearn for your own
nature which is beyond all objects and in which all desires
are extinguished.
Happiness belongs to that master idler to whom even the
closing and opening of the eyelids is an affliction, and to none
else.
When the mind is free from such pairs of opposites as “this
is to be done” and “this is not to be done”, it becomes
indifferent to religious merit, worldly prosperity, sensual
enjoyment, and liberation.
One who abhors the sense-objects becomes non-attached,
and one who covets them becomes attached to them. But he
who does not accept or reject, is neither unattached nor
attached.
Activity begets attachment, and abstention from it aversion.
The man of wisdom is free from the pairs of opposites, like a
child, and indeed he lives on like a child.
One who is attached to the world wants to renounce it in order
to avoid sorrow. But one without attachment is free from
sorrow and does not feel miserable even in the world.
He who has an egoistic feeling even towards liberation and
considers even the body as his own, is neither a jnanin nor a
yogin. He only suffers misery.
Let even Hara, Hari and the lotus-born Brahma be your
instructor, but unless you forget all(mano-nasha) , you cannot
be established in the Self.
CHAPTER-20
Liberation-in-Life
Janaka said ---
Where are the elements, where is the body, where are the
organs, and where is the mind; where is the void; where, too,
is despair for me who am taintless by nature?
Where are the scriptures, where is knowledge of the Self,
where is the mind not attached to sense-objects, where is
contentment, and where is desirelessness for me who am
ever devoid of the sense of duality?
Where is knowledge and where is ignorance; where is “I”,
where is “this”, and where is “mine”; where is bondage and
where is liberation? Where is an attribute to the nature of my
self?
Where are prarabdha karmas, where is liberation-in-life, and
where is even liberation-at-death for me, the ever
undifferentiated?
Where is the doer or enjoyer, where is cessation of thought
or the rising of thought, where is direct knowledge or reflected
knowledge, for me who am ever Impersonal?
Where is the world and where is the aspirant for liberation;
where is the contemplative man and where is the man of
Knowledge, where is the soul in bondage and where is the
liberated soul for me who am non-dual by nature?
Where are creation and destruction; where is the end and
where the means; where are seeker and success for me
abiding in my non-dual nature?
Where is the knower, the means to knowledge, the
object of knowledge or knowledge itself; where is anything,
and where is nothing for me who am ever pure?
Where is distraction, where is concentration; where is
knowledge, where is delusion; where is joy and where is
sorrow for me who am ever actionless?
Where is relativity, where is transcendence; where is
happiness or misery for me who am ever beyond any
discursive thought?
Where is illusion, where is the world; where is attachment
or detachment; where is jiva or Brahman for me, who am ever
pure?
Where is activity, where is inactivity; where is liberation or
bondage for me who am ever immutable and indivisible, and
established in the Self?
Where are instruction and scriptural injunction, where is the
disciple and where is the preceptor; where, indeed, is the
object of life for me who am absolute good and free from
limitation?
Where is existence, where is non-existence; where is unity,
where is duality? What need is there to say more? Nothing
emanates from me.
THAT IMPRESSED ME TO A VERY GREAT EXTENT IS
'ASTAVAKRA SAMHITHA' OR 'ASTAVAKRA GEETHA'
THIS WORK STANDS AT PAR WITH 'VIVEKA CHUDAMANI',
'RIBHU GITHA','ADVAITHA BODHA DEEPIKA', 'KAIVALYA
NAVANEETHA' 'UPADESHA SARA' ETC.
IF WE ANALYSE THE WORK IT IS CLEAR THAT A BRAHMA
JNANI OF HIGHEST ORDER COULD HAVE ONLY WRITTEN
IT ! HERE WE ARE GIVING THE SALIENT POINTS
MAKING IT AS SHORT AS POSSIBLE.
All SERIOUS SPIRITUAL SADHAKS MUST READ THIS
WORK & FOLLOW IT.
ASTAVAKRA SAMHITHA
CHAPTER-1
Instruction on Self-Realization
Janaka said ---
How can knowledge be acquired? How can liberation be
How can knowledge be acquired? How can liberation be
attained? How is renunciation possible? -Tell me this, O Lord.
Ashtavakra said --
If you aspire after liberation, my child, shun the objects of the
senses as poison and seek forgiveness, sincerity, kindness,
contentment and truth as nectar.
senses as poison and seek forgiveness, sincerity, kindness,
contentment and truth as nectar.
If you detach yourself from the body and rest in
Consciousness, you will at once be happy, peaceful and free
from bondage.
Consciousness, you will at once be happy, peaceful and free
from bondage.
You do not belong to the Brahmana or any other caste or to
any ashrama. You are not perceived by the senses.
Unattached, formless and witness of all are you. Be happy.
any ashrama. You are not perceived by the senses.
Unattached, formless and witness of all are you. Be happy.
Virtue and vice, pleasure and pain, are of the mind, not of you,
O Allpervading One. You are neither doer nor enjoyer. Verily
you are ever free.
O Allpervading One. You are neither doer nor enjoyer. Verily
you are ever free.
You are that Consciousness, Bliss – Supreme Bliss, in and
upon which this universe appears superimposed, like a snake
on a rope. Live happily
upon which this universe appears superimposed, like a snake
on a rope. Live happily
The Self is witness, all-pervading, perfect, One, free,
Consciousness, actionless, unattached, desireless and quiet.
Through illusion It appears as if It is of the world (i.e. subject to
the ever-repeating cycle of birth and death).
Consciousness, actionless, unattached, desireless and quiet.
Through illusion It appears as if It is of the world (i.e. subject to
the ever-repeating cycle of birth and death).
My child, you have long been caught in the noose of body-
consciousness. Sever it with the sword of the knowledge “I am
Consciousness” and be happy.
consciousness. Sever it with the sword of the knowledge “I am
Consciousness” and be happy.
You are unattached, actionless, self-effulgent and without any
blemish. This indeed is your bondage that you practice
meditation.
blemish. This indeed is your bondage that you practice
meditation.
Know that which has form to be unreal and the formless to be
permanent. Through this spiritual instruction you will escape
the possibility of rebirth.
permanent. Through this spiritual instruction you will escape
the possibility of rebirth.
Just as a mirror exists within and without the image reflected
in it, so the Supreme Self exists inside and outside this body.
in it, so the Supreme Self exists inside and outside this body.
As the same all pervading space is inside and outside a jar,
so the eternal all pervasive Brahman exists in all things.
CHAPTER-2
Joy of Self-realization
Janaka said ---
Oh, I am spotless, tranquil, Pure Consciousness, and beyond
Nature. All this time I have been mocked by illusion.
Nature. All this time I have been mocked by illusion.
Oh, having renounced the universe together with the body, I
now perceive the Supreme Self through the secret of wisdom.
now perceive the Supreme Self through the secret of wisdom.
As waves, foam and bubbles are not different from water, so
the universe emanating from the Self is not different from It.
the universe emanating from the Self is not different from It.
Just as sugar generated in sugarcane juice is wholly pervaded
by that juice, so the universe produced in Me is permeated by
Me through and through.
by that juice, so the universe produced in Me is permeated by
Me through and through.
The world appears from the ignorance of the Self and
disappears with the knowledge of the Self, just as the snake
appears from the non-cognition of the rope and disappears
with its recognition.
disappears with the knowledge of the Self, just as the snake
appears from the non-cognition of the rope and disappears
with its recognition.
Just as a jug dissolves into clay, a wave into water, or a
bracelet into gold, so the universe which has emanated from
me will dissolve into me.
bracelet into gold, so the universe which has emanated from
me will dissolve into me.
Wonderful am I! Adoration to myself who, though with a
body, am One, who neither go anywhere nor come from
anywhere but abide pervading the universe.
anywhere but abide pervading the universe.
Knowledge, knower and the knowable –- these three do not
exist in reality. I am that stainless Self in which this triad
appears through ignorance.
exist in reality. I am that stainless Self in which this triad
appears through ignorance.
Oh, the root of misery is duality. There is no other remedy
for it except the realization that all objects of experience are
unreal and that I am pure, One, Consciousness, and Bliss.
for it except the realization that all objects of experience are
unreal and that I am pure, One, Consciousness, and Bliss.
I have neither bondage nor freedom. Having lost its support,
the illusion has ceased. Oh, the universe, though existing in
me, does not in reality so exist.
the illusion has ceased. Oh, the universe, though existing in
me, does not in reality so exist.
Body, heaven and hell, bondage and freedom, as also fear,
all these are mere imagination. What have I to do with all
these—I whose nature is Pure Consciousness?
all these are mere imagination. What have I to do with all
these—I whose nature is Pure Consciousness?
I am not this body, nor have I a body. I am not Jiva, I am
Pure Consciousness. This indeed was my bondage that I
had thirst for life.
had thirst for life.
Oh, in me, the limitless ocean, on the rising of the wind of
the mind, diverse waves of worlds are produced forthwith.
the mind, diverse waves of worlds are produced forthwith.
With the calming of the wind of the mind in the infinite ocean
of myself, the ark of the universe, unfortunately for Jiva,
the trader, meets destruction.
of myself, the ark of the universe, unfortunately for Jiva,
the trader, meets destruction.
How wonderful! In me, the shoreless ocean, the waves of
individual selves, according to their nature, rise, strike each
other, play for a time and disappear.
individual selves, according to their nature, rise, strike each
other, play for a time and disappear.
CHAPTER-3
Test of Self-Realization
Ashtavakra said ---
Ashtavakra said ---
Having known yourself as really indestructible and One, how
is it that you, knower of Self and serene, feel attached to the
acquisition of wealth?
is it that you, knower of Self and serene, feel attached to the
acquisition of wealth?
Alas, as greed arises from the illusion of silver caused by the
ignorance of the mother of pearl, even so arises attachment to
the objects of illusory perception from the ignorance of the Self.
ignorance of the mother of pearl, even so arises attachment to
the objects of illusory perception from the ignorance of the Self.
Having known yourself to be That in which the universe
appears like waves on the sea, why do you run about like
a miserable being?
appears like waves on the sea, why do you run about like
a miserable being?
It is strange that the sense of ownership should still continue in
the wise one who has realized the Self in all, and all in the Self!
the wise one who has realized the Self in all, and all in the Self!
It is strange that one abiding in the supreme non-duality and
intent on liberation should yet be subject to lust and
weakened by the practice of amorous pastimes!
intent on liberation should yet be subject to lust and
weakened by the practice of amorous pastimes!
It is strange that one who is unattached to the objects of this
world and the next, who discriminates the eternal from the
transient, and who longs for emancipation, should yet fear
dissolution of the body!
world and the next, who discriminates the eternal from the
transient, and who longs for emancipation, should yet fear
dissolution of the body!
The high-souled person witnesses his own body acting as if it
were another’s. As such, how can he be disturbed by praise
or blame?
were another’s. As such, how can he be disturbed by praise
or blame?
With whom can we compare that great-souled one, who is
content with Self knowledge and does not hanker even after
liberation?
He who has given up worldly attachment from his mind, who is
beyond the pairs of opposites, and who is free from desire
— to him no experience coming as a matter of course causes
either pleasure or pain.
content with Self knowledge and does not hanker even after
liberation?
He who has given up worldly attachment from his mind, who is
beyond the pairs of opposites, and who is free from desire
— to him no experience coming as a matter of course causes
either pleasure or pain.
CHAPTER-4
Glorification of Self-realization
Ashtavakra said ---
Oh, the man of understanding, the knower of Self, who plays
the game of life, has no similarity to the deluded beasts of
burden of the world.
the game of life, has no similarity to the deluded beasts of
burden of the world.
Oh, the yogin does not feel elated abiding in that state which
Indra and all other gods hanker after and thus become unhappy.
Indra and all other gods hanker after and thus become unhappy.
Surely the heart of one who has known the Self is not touched
by virtue and vice, just as the sky is not touched by smoke,
even though it appears to be.
by virtue and vice, just as the sky is not touched by smoke,
even though it appears to be.
Of the four kinds of created beings, from Brahma down to the
clump of grass, it is the wise one alone who is capable of
renouncing desire and aversion.
clump of grass, it is the wise one alone who is capable of
renouncing desire and aversion.
Rare is the man who knows the Self as one without a second
and as lord of the universe. He does what he considers worth
doing and has no fear from any quarter.
and as lord of the universe. He does what he considers worth
doing and has no fear from any quarter.
CHAPTER-5
Four Ways to Dissolution
Ashtavakra said ---
You are free from contact with anything whatsoever.
Therefore, pure as you are, what do you want to renounce?
Destroy the body-complex and in this way enter into the
state of dissolution.
The universe rises from you like bubbles rising from the sea.
Thus know the Self to be One and in this way enter into the
state of dissolution.
The universe, because it is unreal, being manifested like the
snake in the rope, does not exist in you who are pure, even
though it is present to the senses. Therefore in this way enter
into the state of dissolution.
You are perfect and the same in misery and happiness, hope
and despair, and life and death. Therefore in this way enter
into the state of dissolution.
CHAPTER-6
The Higher Knowledge
Ashtavakra said ---
Boundless as space am I, and the phenomenal world is like a
jar; this is Knowledge. So it has neither to be renounced nor
accepted nor destroyed.
I am like the ocean and the universe is like the wave; this is
Knowledge. So it has neither to be renounced nor accepted
nor destroyed.
I am like mother of pearl and the illusion of the universe is like
silver; this is Knowledge. So it has neither to be renounced nor
accepted nor destroyed.
I am indeed in all beings, and all beings are in me. This is
Knowledge. So it has neither to be renounced nor accepted
nor destroyed.
CHAPTER-7
Nature of Self-Realization
Janaka said ---
. In me, the boundless ocean, the ark of the universe moves
hither and thither impelled by the wind of its own inherent
nature. I am not impatient.
nature. I am not impatient.
In me, the limitless ocean, let the wave of the world rise or
vanish of itself. I neither increase nor decrease thereby.
In me, the boundless ocean, is the imagination of the
universe. I am quite tranquil and formless. In this alone do I
abide.
abide.
The Self is not in the object, nor is the object in the Self
which is infinite and stainless. Thus It is free from attachment
and desire, and tranquil. In this alone do I abide.
and desire, and tranquil. In this alone do I abide.
Oh, I am really Consciousness itself. The world is like a
juggler’s show. So how and where can there be any thought
of rejection and acceptance in me?
of rejection and acceptance in me?
CHAPTER-8
Bondage and Liberation
Ashtavakra said ---
It is bondage when the mind desires or grieves at anything,
rejects or accepts anything, feels happy or angry at anything.
Liberation is attained when the mind does not desire or grieve
or reject or feel happy or angry.
It is bondage when the mind is attached to any sense
experience. It is liberation when the mind is detached from all
sense experiences.
When there is no ‘I,’ there is liberation; when there is ‘I,’ there
is bondage. Considering thus, easily refrain from accepting or
rejecting anything
CHAPTER-9
Detachment
Ashtavakra said ---
Duties done and not done, as well as the pairs of opposites
–- when do they cease and for whom? Knowing thus, be
desireless and intent on renunciation through complete
indifference to the world.
Rare indeed, my child, is that blessed person whose desire
for life, enjoyment, and learning have been extinguished by
observing the ways of men.
The wise man becomes calm by realizing that all verily is
vitiated by the threefold misery and is transient, unsubstantial,
and contemptible, and should be rejected.
What is that time or that age in which the pairs of opposites
do not exist for men? One who, quitting those, is content with
what comes of itself attains perfection.
What man is there, who having observed the diversity of
opinions among the great seers, saints and yogins, and
become completely indifferent to learning, does not attain
quietude?
He who gains knowledge of the true nature of Pure
Consciousness by complete indifference to the world, by
equanimity, and by reasoning, and saves himself from the
round of birth and rebirth, is he not really the spiritual guide?
Look upon the modifications of the elements as nothing in
reality but the primary elements themselves and you will at
once be free from bondage and abide in your true self.
Desires alone are the world. Therefore, you renounce them
all. The renunciation of the desire is the renunciation of the
world. Now you may live anywhere.
CHAPTER-10
Quietude
CHAPTER-10
Quietude
Ashtavakra said ---
Cultivate indifference to everything, having given up kama
(desire) which is the enemy, artha (worldly prosperity) which
is attended with mischief, and dharma(performance of good
works) which is the cause of these two.
Look upon friends, lands, wealth, houses, wives, presents
and such other marks of good fortune, as a dream or a
juggler’s show, lasting only a few days.
Bondage consists only in desire, and the destruction of desire
is said to be liberation. Only by non-attachment to the world
does one attain the constant joy of the realization of the Self.
Kingdoms, sons, wives, bodies and pleasures have been lost
to you birth after birth, even though you were attached to them.
For how many births have you not done hard and painful work
with body, with mind and with speech! Therefore cease at least
today.
CHAPTER-11
WisdomAshtavakra said ---
He who has known for certain that Iswara is the creator of all
and that there is none else here, becomes peaceful with all
his inner desires set at rest, and is not attached to anything
whatsoever.
He who has known for certain that adversity and prosperity
come in their own time through the effects of past actions is
ever contented, has all his senses under control, and neither
desires nor grieves.
He who knows for certain that happiness and misery, birth and
death are due to the effects of past actions, does not find
anything to accomplish, and thus becomes free from care and
is not attached even though engaged in action.
“I am not the body, nor is the body mine. I am Consciousness
itself”—he who has realized this for certain, does not remember
what he has done or not done as if he has attained the state of
Absoluteness.
“I am indeed in everything, from Brahma down to a clump of
grass,” –- he who knows this for certain, becomes free from
conflict of thought, pure and peaceful, and free from care for
what is attained and not attained.
He who knows for certain that this manifold and wonderful
universe is nothing, becomes desireless and Pure
Consciousness, and finds peace as if nothing exists.
CHAPTER-12
Abiding in the Self
Janaka said ---
I become intolerant first of physical action, then of extensive
speech and then of thought. Thus therefore do I firmly abide.
Having no attachment for sound and other sense objects, and
the Self not being an object of perception, my mind is freed
from distraction and is one-pointed. Thus therefore do I firmly
abide.
An effort has to be made for concentration when there is
distraction of mind owing to superimposition, etc. Seeing this
to be the rule, thus do I firmly abide.
A stage of life or no stage of life, meditation, control of mental
functions –- finding that these cause distractions to me, thus
do I firmly abide.
Blessed is the one who has accomplished this. Blessed is he
who is such by nature.
CHAPTER-13
Happiness
Janaka said ---
The tranquillity which is born of the consciousness that there
is nothing but the Self is rare even for one who wears but a
loin-cloth. Therefore giving up renunciation and acceptance,
I live happily.
There is trouble of the body here, trouble of the tongue there,
and trouble of the mind elsewhere. Having renounced these,
in life’s supreme goal I live happily.
Fully realizing that nothing whatsoever is really done by the
Self, I do whatever presents itself to be done and live happily.
The yogins who are attached to the body insist upon action
or inaction. Owing to the absence of association and
dissociation, I live happily.
No good or evil accrues to me by staying, going or sleeping.
So, whether I stay, go or sleep, I live happily.
I do not lose by sleeping or gain by striving. So giving up
thoughts of loss and elation, I live happily.
Observing again and again the inconstancy of pleasure and
pain under different circumstances, I have renounced good
and evil, and I live happily
CHAPTER-14
Tranquillity
Janaka said ---
He verily has his recollections of worldly life exhausted,
who is emptyminded by nature, who thinks of sense-objects
involuntarily, and who is, as it were, awake though asleep.
When desire has melted away, where then are my riches,
where my friends, where are the robbers in the form of sense-
objects, where the scriptures, and where knowledge?
As I have realized the Supreme Self who is the Witness
and the Lord, and have become indifferent to both bondage
and liberation, I feel no anxiety for emancipation.
The different conditions of one who within is devoid of
doubts but outwardly moves about at his own pleasure like
a deluded person, can only be understood by those like him.
CHAPTER-15
Knowledge of the Self
Ashtavakra said ---
A man of pure intellect realizes the Self even by instruction
casually imparted. A man of impure intellect is bewildered in
trying to realize the Self even after enquiring throughout life.
This knowledge of the Truth makes an eloquent, wise and
active person mute, inert and inactive. Therefore it is
shunned by those who want to enjoy the world.
You are not the body, nor is the body yours; you are not the
doer nor the enjoyer. You are Consciousness itself, the
Eternal Witness, and free. Get about happily.
Attachment and abhorrence are attributes of the mind. The
mind is never yours. You are Intelligence itself, free from
conflict, and changeless. Get about happily.
Realizing the Self in all and all in the Self, free from egoism
and free from the sense of ‘mine,’ be you happy.
You are indeed That in which the universe manifests itself like
waves on the ocean. O you Intelligence, be you free from the
fever of the mind.
Have faith, my son, have faith. Never confuse yourself in
this. You are Knowledge itself, you are the Lord, you are the
Self, and you are beyond Nature.
The body, composed of the ingredients of nature, comes,
stays and goes. The Self neither comes nor goes. Why, then,
do you mourn it?
My child, you are Pure Intelligence itself. This universe is
nothing different from you. Therefore how and where can
anyone have the idea of acceptance or rejection?
From where will there be birth, action and even egoism for
you who are One, immutable, calm, stainless, and Pure
Consciousness?
Completely give up such distinctions as ‘I am He’ and ‘I am
not this.’ Consider all as the Self and be desireless and happy.
It is through your ignorance alone that the universe exists. In
reality you are One. There is no individual self or Supreme
Self other than you.
One who knows for certain that this universe is but an illusion
and a nothing, becomes desireless and Pure Intelligence, and
finds peace as if nothing exists.
In the ocean of the world One only was, is and will be. You
have neither bondage nor liberation. Live contented and
happily.
Completely give up even contemplation and hold nothing in
your mind. You are verily the Self, free. What will you do by
thinking?
CHAPTER-16
Special Instruction
Ashtavakra said ---
My child, you may often speak upon various scriptures or hear
them. But cannot be established in the Self unless you forget
all.(mano-nasha)
O wise one, you may enjoy, or work, or practice mental
concentration. But your mind will still yearn for your own
nature which is beyond all objects and in which all desires
are extinguished.
Happiness belongs to that master idler to whom even the
closing and opening of the eyelids is an affliction, and to none
else.
When the mind is free from such pairs of opposites as “this
is to be done” and “this is not to be done”, it becomes
indifferent to religious merit, worldly prosperity, sensual
enjoyment, and liberation.
One who abhors the sense-objects becomes non-attached,
and one who covets them becomes attached to them. But he
who does not accept or reject, is neither unattached nor
attached.
Activity begets attachment, and abstention from it aversion.
The man of wisdom is free from the pairs of opposites, like a
child, and indeed he lives on like a child.
One who is attached to the world wants to renounce it in order
to avoid sorrow. But one without attachment is free from
sorrow and does not feel miserable even in the world.
He who has an egoistic feeling even towards liberation and
considers even the body as his own, is neither a jnanin nor a
yogin. He only suffers misery.
Let even Hara, Hari and the lotus-born Brahma be your
instructor, but unless you forget all(mano-nasha) , you cannot
be established in the Self.
CHAPTER-17
The True Knower
Ashtavakra said ---
He has gained the fruit of Knowledge as well as of the
practice of yoga, who, contented and with purified senses,
ever enjoys being alone.
Oh, the knower of Truth is never miserable in this world, for
the whole universe is filled by himself alone.
No sense-objects ever please him who delights in the Self,
even as the leaves of the neem tree do not please an
elephant who delights in the sallaki leaves.
Those desirous of worldly enjoyment and those desirous of
liberation, both are found in this world. But rare indeed is the
great-souled one who is not desirous of either enjoyment or
liberation.
Rare is the broad-minded person who has neither attraction
for, nor aversion to, dharma (duty), artha (worldly prosperity),
kama (desire), and moksa (liberation) as well as life and death.
The man of Knowledge does not feel any desire for the
dissolution of the universe, or aversion to its existence. The
blessed one, therefore, lives happily on whatever subsistence
comes as a matter of course.
Being fulfilled by the knowledge of the Self and with his mind
absorbed, and contented, the wise one lives happily, seeing,
hearing, touching, smelling and eating.
There is no attachment or non-attachment in one for whom
the ocean of the world has dried up. His look is vacant, action
purposeless and the senses inoperative.
The wise one neither keeps awake nor sleeps, he neither
opens nor closes his eyes. Oh, the liberated soul anywhere
enjoys the supreme condition.
Seeing, hearing, touching, smelling, eating, taking, speaking
and walking, the great-souled one, free from all efforts and
non-efforts, is verily emancipated.
The liberated one neither slanders nor praises, he neither
rejoices nor is he angry, he neither gives nor takes. He is free
from attachment to all objects.
The great-souled one is not perturbed and remains self-
poised at the sight of a woman full of love as well as of
approaching death. He is indeed liberated.
The steady one who sees the same everywhere, sees no
difference between happiness and misery, man and woman,
and prosperity and adversity
.
In the wise one whose worldly life is exhausted and who
has transcended the limitations of human nature, there is
neither compassion nor any desire to harm, neither humility
nor insolence, neither wonder nor mental disturbance.
The wise one of vacant mind knows not the conflict of
contemplation and non-contemplation, good and evil. He
abides as it were in the state of Absoluteness.
Devoid of the feeling of “I” and “mine”, knowing for certain that
nothing is, and with all his inner desires set at rest, the man of
Knowledge does not act though he may be acting.
An indescribable state is attained by the wise one whose mind
has melted away, its functions having ceased to operate, and
who is free from delusion, dreaming or dullness.
The True Knower
Ashtavakra said ---
He has gained the fruit of Knowledge as well as of the
practice of yoga, who, contented and with purified senses,
ever enjoys being alone.
Oh, the knower of Truth is never miserable in this world, for
the whole universe is filled by himself alone.
No sense-objects ever please him who delights in the Self,
even as the leaves of the neem tree do not please an
elephant who delights in the sallaki leaves.
Those desirous of worldly enjoyment and those desirous of
liberation, both are found in this world. But rare indeed is the
great-souled one who is not desirous of either enjoyment or
liberation.
Rare is the broad-minded person who has neither attraction
for, nor aversion to, dharma (duty), artha (worldly prosperity),
kama (desire), and moksa (liberation) as well as life and death.
The man of Knowledge does not feel any desire for the
dissolution of the universe, or aversion to its existence. The
blessed one, therefore, lives happily on whatever subsistence
comes as a matter of course.
Being fulfilled by the knowledge of the Self and with his mind
absorbed, and contented, the wise one lives happily, seeing,
hearing, touching, smelling and eating.
There is no attachment or non-attachment in one for whom
the ocean of the world has dried up. His look is vacant, action
purposeless and the senses inoperative.
The wise one neither keeps awake nor sleeps, he neither
opens nor closes his eyes. Oh, the liberated soul anywhere
enjoys the supreme condition.
Seeing, hearing, touching, smelling, eating, taking, speaking
and walking, the great-souled one, free from all efforts and
non-efforts, is verily emancipated.
The liberated one neither slanders nor praises, he neither
rejoices nor is he angry, he neither gives nor takes. He is free
from attachment to all objects.
The great-souled one is not perturbed and remains self-
poised at the sight of a woman full of love as well as of
approaching death. He is indeed liberated.
The steady one who sees the same everywhere, sees no
difference between happiness and misery, man and woman,
and prosperity and adversity
.
In the wise one whose worldly life is exhausted and who
has transcended the limitations of human nature, there is
neither compassion nor any desire to harm, neither humility
nor insolence, neither wonder nor mental disturbance.
The wise one of vacant mind knows not the conflict of
contemplation and non-contemplation, good and evil. He
abides as it were in the state of Absoluteness.
Devoid of the feeling of “I” and “mine”, knowing for certain that
nothing is, and with all his inner desires set at rest, the man of
Knowledge does not act though he may be acting.
An indescribable state is attained by the wise one whose mind
has melted away, its functions having ceased to operate, and
who is free from delusion, dreaming or dullness.
CHAPTER-18
Peace
Ashtavakra said ---
Salutation to That which is bliss itself by nature, calmness,
and effulgence, with the dawning of the knowledge of which
all delusion becomes like a dream
.One gets plenty of enjoyments by acquiring all kinds of
worldly objects. Surely one cannot be happy without
renouncing all.
This universe is but a state of consciousness. In reality it is
nothing. The existent and non-existent do not lose their
inherent nature.
The Self which is absolute, effortless, immutable, and
spotless, is neither far away nor limited. It is verily ever
attained.
Those whose vision is unveiled as soon as illusion ceases
and the Self is realized, live with their sorrows dispelled.
Knowing for certain that one’s self is Brahman and that
existence and nonexistence are figments, what does one
who is free from desire, know, say ordo?
The yogin who has attained tranquillity has no distraction,
no concentration, no increase in knowledge, no ignorance,
and neither pleasure nor pain.
In heaven or in beggary, in gain or loss, in society or solitude,
there is no difference to the unconditioned yogin.
The yogin who is liberated while living, has neither any duty
nor any attachment at heart. His actions pertain to the present
life only, being merely the
effects of his past karma.
He who has seen the Supreme Brahman meditates, “I am
Brahman.” What does he who has transcended all thought
think, when he sees no second?
He, indeed, controls himself, who sees distraction in himself.
But the great one is not distracted. Having nothing to
accomplish, what does he do?
He who is beyond existence and non-existence, who is wise,
satisfied, and free from desire, does nothing even if he may be
acting in the eyes of the world.
Blown by the wind of samskaras, the desireless, independent,
free, and liberated person moves about like a dry leaf.
There is no joy or sorrow for one who has transcended worldly
existence. Ever with a serene mind, he lives like one without a
body.(videhamuktha)
Naturally of a vacant mind and doing what comes of itself, the
wise one, unlike an ordinary man, is not affected by honour or
dishonour
The jivanmukta acts like one who does not say that he is
acting so; but he is not therefore, a fool. Even though in the
world, he is ever happy and blessed.
The wise one who, weary of diverse reasonings, has attained
repose, neither thinks nor knows nor hears nor sees.
(Avadhutha is blind,dumb,deaf,childlike,madman like,
ghost like )
As the wise one has no distraction and does not practice
meditation, he is neither an aspirant for liberation nor is he in
bondage. Having known the universe to be a figment(dream
like MAYA) even though he sees it, he exists as Brahman Itself.
He who has egoism in him acts even though he does not act.
Surely the wise one who is free from egoism does not act
even though he acts.
The mind of the liberated one is neither troubled nor pleased;
it is actionless, motionless, desireless, and free from doubts.
In this world those who devote themselves to diverse practices,
do not know the Self, which is pure, intelligent, beloved,
perfect, beyond the universe and free from any taint.
The ignorant person does not attain Brahman,though he
desires to attain It. The wise one certainly realizes the nature
of the Supreme Brahman, even without desiring to do so.
Without any support and eager for the attainment of freedom,
the ignorant only keep up the world. The wise cut the very root
of this world which is the source of all misery.
Where is control of mind for the deluded one who strives for it?
It is indeed always natural with the wise one who delights in Self.
Some think that existence is, and others that nothing is. Rare
is the one who thinks neither and is thus calm.
Seeing the desireless lion (wise jnani), those elephants, the
sense-objects, quietly take to their heels, or, if unable to run
away, serve him like flatterers.
He who is free from doubts and has his mind identified with the
Self, does not resort to practices of control as a means to
liberation. Seeing, hearing, touching, smelling, and eating, he
lives happily
The wise one does freely whatever comes to be done, whether
good or evil; for his actions are like those of a child(mindless
Avadhutha state)
The wise who is free from mental projections, unbound and of
unfettered intellect, sometimes sport in the midst of great
enjoyments, and sometimes retire into mountain caves.
The yogi is not at all perturbed even when ridiculed and
despised by his servants, sons, wives, daughter's sons and
other relations.
Though pleased he is not pleased, though pained he does
not suffer any pain. Only those like him can only understand
his wonderful state.
.The sense of duty, indeed, is the world of relativity. It is
transcended by the wise who realizes himself as all-pervasive,
formless, immutable, and untainted.
Whoever, by virtue of the realization of his own self, does not
feel distressed even in practical life like ordinary people, and
remains unagitated, like a vast lake, with all his sorrows gone
—he shines.
Blessed indeed is that knower of Self, who has transcended
the mind(mano nasha), and who, even though seeing, hearing,
touching, smelling, or eating, is the same under all condtions.
Glorious is he who is free from all desires, who is the
embodiment of bliss which is his own nature, and who is
spontaneously absorbed in the unconditioned Self.
The pure one knows for certain that this universe is the product
of illusion and that nothing exists. The Imperceptible Self is
revealed to him, and he naturally enjoys peace.
Rule of conduct, dispassion, renunciation and restraint of the
senses–- what are these to one who is of the nature of Pure
effulgence and who does not perceive any objective reality?
Only the illusion of the world prevails. The reality of the world
vanishes with the knowledge of the Self. The wise one lives
without the feeling of “I-ness”, and “mine-ness”, and attachment.
To the wise one who perceives the Self as imperishable and
free from grief, where is knowledge, where is the universe?
Where is the feeling “I am the body” or “the body is mine”?
(videhamuktha state)
He whose work has ceased with the dawn of Knowledge, does
not find any opportunity to do or say anything, even though in
ordinary people's eyes he is doing work.
There is no heaven, and there is no hell; there is not even
liberation-in-life. In short, nothing exists in yogic consciousness
(characteristic of Videhamukta ie, Turiathitha state)
The desireless one neither praises the calm nor blames even
the wicked. Contented and same in happiness and misery, he
finds nothing to be done.
Glorious is the life of the wise one, free from expectation, free
from attachment for children, wife, and others, free from desire
for the object of senses, and free from the care of even his
own body.
Reposing on the foundation of his own being, and completely
transcending birth and rebirth, the great-souled person does
not care whether his body dies or is born.
Blessed is the wise one who stands alone, who is attached to
nothing, who is without any possession, who moves freely and
at pleasure, who is free from the pairs of opposites, and whose
doubts have been rent asunder.
Glorious is the wise one who is devoid of the feelings of “mine”,
to whom earth, a stone and gold are all the same, the knots of
whose heart have been rent asunder, and who has been
purged of rajas and tamas.
How and to whom can be described what is experienced within
by one who is desireless, whose sorrow is destroyed, and who
is contented with repose in the Self?
Not asleep, even when sleeping soundly; not lying down, even
when dreaming; and not awake, even in the waking state; such
is the wise one who is contented under all conditions.
The man of Knowledge is devoid of thought, even when
he is engaged in thought; he is devoid of the sense-organs,
even though he has them; he is devoid of ntelligence, even
though endowed with it; and he is devoid of the sense of ego,
even though possessed of it.
Praised, the wise one does not feel pleased; and blamed, he
does not feel annoyed. He neither rejoices in life nor fears death.
The tranquil-minded one seeks neither the crowded place nor
CHAPTER-19
Peace
Ashtavakra said ---
Salutation to That which is bliss itself by nature, calmness,
and effulgence, with the dawning of the knowledge of which
all delusion becomes like a dream
.One gets plenty of enjoyments by acquiring all kinds of
worldly objects. Surely one cannot be happy without
renouncing all.
This universe is but a state of consciousness. In reality it is
nothing. The existent and non-existent do not lose their
inherent nature.
The Self which is absolute, effortless, immutable, and
spotless, is neither far away nor limited. It is verily ever
attained.
Those whose vision is unveiled as soon as illusion ceases
and the Self is realized, live with their sorrows dispelled.
Knowing for certain that one’s self is Brahman and that
existence and nonexistence are figments, what does one
who is free from desire, know, say ordo?
The yogin who has attained tranquillity has no distraction,
no concentration, no increase in knowledge, no ignorance,
and neither pleasure nor pain.
In heaven or in beggary, in gain or loss, in society or solitude,
there is no difference to the unconditioned yogin.
The yogin who is liberated while living, has neither any duty
nor any attachment at heart. His actions pertain to the present
life only, being merely the
effects of his past karma.
He who has seen the Supreme Brahman meditates, “I am
Brahman.” What does he who has transcended all thought
think, when he sees no second?
He, indeed, controls himself, who sees distraction in himself.
But the great one is not distracted. Having nothing to
accomplish, what does he do?
He who is beyond existence and non-existence, who is wise,
satisfied, and free from desire, does nothing even if he may be
acting in the eyes of the world.
Blown by the wind of samskaras, the desireless, independent,
free, and liberated person moves about like a dry leaf.
There is no joy or sorrow for one who has transcended worldly
existence. Ever with a serene mind, he lives like one without a
body.(videhamuktha)
Naturally of a vacant mind and doing what comes of itself, the
wise one, unlike an ordinary man, is not affected by honour or
dishonour
The jivanmukta acts like one who does not say that he is
acting so; but he is not therefore, a fool. Even though in the
world, he is ever happy and blessed.
The wise one who, weary of diverse reasonings, has attained
repose, neither thinks nor knows nor hears nor sees.
(Avadhutha is blind,dumb,deaf,childlike,madman like,
ghost like )
As the wise one has no distraction and does not practice
meditation, he is neither an aspirant for liberation nor is he in
bondage. Having known the universe to be a figment(dream
like MAYA) even though he sees it, he exists as Brahman Itself.
He who has egoism in him acts even though he does not act.
Surely the wise one who is free from egoism does not act
even though he acts.
The mind of the liberated one is neither troubled nor pleased;
it is actionless, motionless, desireless, and free from doubts.
In this world those who devote themselves to diverse practices,
do not know the Self, which is pure, intelligent, beloved,
perfect, beyond the universe and free from any taint.
The ignorant person does not attain Brahman,though he
desires to attain It. The wise one certainly realizes the nature
of the Supreme Brahman, even without desiring to do so.
Without any support and eager for the attainment of freedom,
the ignorant only keep up the world. The wise cut the very root
of this world which is the source of all misery.
Where is control of mind for the deluded one who strives for it?
It is indeed always natural with the wise one who delights in Self.
Some think that existence is, and others that nothing is. Rare
is the one who thinks neither and is thus calm.
Seeing the desireless lion (wise jnani), those elephants, the
sense-objects, quietly take to their heels, or, if unable to run
away, serve him like flatterers.
He who is free from doubts and has his mind identified with the
Self, does not resort to practices of control as a means to
liberation. Seeing, hearing, touching, smelling, and eating, he
lives happily
The wise one does freely whatever comes to be done, whether
good or evil; for his actions are like those of a child(mindless
Avadhutha state)
The wise who is free from mental projections, unbound and of
unfettered intellect, sometimes sport in the midst of great
enjoyments, and sometimes retire into mountain caves.
The yogi is not at all perturbed even when ridiculed and
despised by his servants, sons, wives, daughter's sons and
other relations.
Though pleased he is not pleased, though pained he does
not suffer any pain. Only those like him can only understand
his wonderful state.
.The sense of duty, indeed, is the world of relativity. It is
transcended by the wise who realizes himself as all-pervasive,
formless, immutable, and untainted.
Whoever, by virtue of the realization of his own self, does not
feel distressed even in practical life like ordinary people, and
remains unagitated, like a vast lake, with all his sorrows gone
—he shines.
Blessed indeed is that knower of Self, who has transcended
the mind(mano nasha), and who, even though seeing, hearing,
touching, smelling, or eating, is the same under all condtions.
Glorious is he who is free from all desires, who is the
embodiment of bliss which is his own nature, and who is
spontaneously absorbed in the unconditioned Self.
The pure one knows for certain that this universe is the product
of illusion and that nothing exists. The Imperceptible Self is
revealed to him, and he naturally enjoys peace.
Rule of conduct, dispassion, renunciation and restraint of the
senses–- what are these to one who is of the nature of Pure
effulgence and who does not perceive any objective reality?
Only the illusion of the world prevails. The reality of the world
vanishes with the knowledge of the Self. The wise one lives
without the feeling of “I-ness”, and “mine-ness”, and attachment.
To the wise one who perceives the Self as imperishable and
free from grief, where is knowledge, where is the universe?
Where is the feeling “I am the body” or “the body is mine”?
(videhamuktha state)
He whose work has ceased with the dawn of Knowledge, does
not find any opportunity to do or say anything, even though in
ordinary people's eyes he is doing work.
There is no heaven, and there is no hell; there is not even
liberation-in-life. In short, nothing exists in yogic consciousness
(characteristic of Videhamukta ie, Turiathitha state)
The desireless one neither praises the calm nor blames even
the wicked. Contented and same in happiness and misery, he
finds nothing to be done.
Glorious is the life of the wise one, free from expectation, free
from attachment for children, wife, and others, free from desire
for the object of senses, and free from the care of even his
own body.
Reposing on the foundation of his own being, and completely
transcending birth and rebirth, the great-souled person does
not care whether his body dies or is born.
Blessed is the wise one who stands alone, who is attached to
nothing, who is without any possession, who moves freely and
at pleasure, who is free from the pairs of opposites, and whose
doubts have been rent asunder.
Glorious is the wise one who is devoid of the feelings of “mine”,
to whom earth, a stone and gold are all the same, the knots of
whose heart have been rent asunder, and who has been
purged of rajas and tamas.
How and to whom can be described what is experienced within
by one who is desireless, whose sorrow is destroyed, and who
is contented with repose in the Self?
Not asleep, even when sleeping soundly; not lying down, even
when dreaming; and not awake, even in the waking state; such
is the wise one who is contented under all conditions.
The man of Knowledge is devoid of thought, even when
he is engaged in thought; he is devoid of the sense-organs,
even though he has them; he is devoid of ntelligence, even
though endowed with it; and he is devoid of the sense of ego,
even though possessed of it.
Praised, the wise one does not feel pleased; and blamed, he
does not feel annoyed. He neither rejoices in life nor fears death.
The tranquil-minded one seeks neither the crowded place nor
the wilderness. He remains the same under any conditions
and in any place.
Repose in the Self
Janaka said ---
I have extracted from the inmost recess of my heart the thorn
of different opinions, using the pincers of the knowledge of Truth.
Where is dharma, where is kama, where is artha? Where, too,
is discrimination, where is duality, and where, even, is
non-duality for me who abide in my own glory?
Where is past, where is future, where, even, is the present?
Where is space, and where even, is eternity for me who abide
in my own glory?
Where is the Self and where is the non-Self, where, likewise,
are good and evil, where is anxiety or non-anxiety for me who
abide in my own glory?
Where is dreaming, where is deep sleep, where is wakefulness,
and where is the fourth state; where, even, is fear for me who
abide in my own glory?
Where is distance or proximity; where is exterior, where is
interior; where is grossness, and where is subtlety for me who
abide in my own glory?
Where is life or death, where are the worlds, and where are
worldly relations; where is lapse, and where is concentration
for me who abide in my own glory?
To talk about the three ends of life is needless, to talk about
yoga is purposeless, and even to talk about wisdom is
irrelevant for me who repose in the Self.
Janaka said ---
I have extracted from the inmost recess of my heart the thorn
of different opinions, using the pincers of the knowledge of Truth.
Where is dharma, where is kama, where is artha? Where, too,
is discrimination, where is duality, and where, even, is
non-duality for me who abide in my own glory?
Where is past, where is future, where, even, is the present?
Where is space, and where even, is eternity for me who abide
in my own glory?
Where is the Self and where is the non-Self, where, likewise,
are good and evil, where is anxiety or non-anxiety for me who
abide in my own glory?
Where is dreaming, where is deep sleep, where is wakefulness,
and where is the fourth state; where, even, is fear for me who
abide in my own glory?
Where is distance or proximity; where is exterior, where is
interior; where is grossness, and where is subtlety for me who
abide in my own glory?
Where is life or death, where are the worlds, and where are
worldly relations; where is lapse, and where is concentration
for me who abide in my own glory?
To talk about the three ends of life is needless, to talk about
yoga is purposeless, and even to talk about wisdom is
irrelevant for me who repose in the Self.
CHAPTER-20
Liberation-in-Life
Janaka said ---
Where are the elements, where is the body, where are the
organs, and where is the mind; where is the void; where, too,
is despair for me who am taintless by nature?
Where are the scriptures, where is knowledge of the Self,
where is the mind not attached to sense-objects, where is
contentment, and where is desirelessness for me who am
ever devoid of the sense of duality?
Where is knowledge and where is ignorance; where is “I”,
where is “this”, and where is “mine”; where is bondage and
where is liberation? Where is an attribute to the nature of my
self?
Where are prarabdha karmas, where is liberation-in-life, and
where is even liberation-at-death for me, the ever
undifferentiated?
Where is the doer or enjoyer, where is cessation of thought
or the rising of thought, where is direct knowledge or reflected
knowledge, for me who am ever Impersonal?
Where is the world and where is the aspirant for liberation;
where is the contemplative man and where is the man of
Knowledge, where is the soul in bondage and where is the
liberated soul for me who am non-dual by nature?
Where are creation and destruction; where is the end and
where the means; where are seeker and success for me
abiding in my non-dual nature?
Where is the knower, the means to knowledge, the
object of knowledge or knowledge itself; where is anything,
and where is nothing for me who am ever pure?
Where is distraction, where is concentration; where is
knowledge, where is delusion; where is joy and where is
sorrow for me who am ever actionless?
Where is relativity, where is transcendence; where is
happiness or misery for me who am ever beyond any
discursive thought?
Where is illusion, where is the world; where is attachment
or detachment; where is jiva or Brahman for me, who am ever
pure?
Where is activity, where is inactivity; where is liberation or
bondage for me who am ever immutable and indivisible, and
established in the Self?
Where are instruction and scriptural injunction, where is the
disciple and where is the preceptor; where, indeed, is the
object of life for me who am absolute good and free from
limitation?
Where is existence, where is non-existence; where is unity,
where is duality? What need is there to say more? Nothing
emanates from me.
