Janaka asks

How can knowledge be acquired? How can liberation be attained? How is renunciation possible? Tell me this, O Lord.
कथं कथं । च कथं ॥ १-१॥

Ashtavakra answers

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.
। ॥ १-२॥

Ashtavakra

You are neither earth, nor water, nor fire, nor air, nor ether. In order to attain liberation, know the Self as the witness of all these and as Consciousness itself.
न न जलं नाग्निर्न वा भवान् ।एषां ॥ १-३॥

Ashtavakra

If you detach yourself from the body and rest in pure Intelligence, you will at once become happy, peaceful and free from bondage.
।अधुनैव ॥ १-४॥

Ashtavakra

You do not belong to the Brahmana or any other caste, nor to any Ashrama, nor are you perceived by the senses. Unattached and formless, you are the witness of all. Be happy.
न त्वं नाश्रमी नाक्षगोचरः । ॥ १-५॥

Ashtavakra

Virtue and vice, pleasure and pain are of the mind and not of you, O all-pervading one. You are neither doer nor enjoyer. Verily, you are ever free.
न ते ।न न एवासि ॥ १-६॥

Ashtavakra

You are the one seer of all and are really ever free. Verily this alone is your bondage: that you see the seer as something other than yourself.
एको सर्वदा ।अयमेव हि ते पश्यसीतरम् ॥ १-७॥

Ashtavakra

Bitten by the great black serpent of the egoism 'I am the doer', drink the nectar of the faith 'I am not the doer', and be happy.
अहं ।नाहं कर्तेति ॥ १-८॥

Ashtavakra

Burn down the forest of ignorance with the fire of the conviction 'I am the One Pure Awareness', and be free from grief and be happy.
एको । ॥ १-९॥

Ashtavakra

That Consciousness in which this universe appears like a snake in a rope is Bliss — Supreme Bliss. You are that Consciousness. Be happy.
। स सुखं भव ॥ १-१०॥

Ashtavakra

One who considers oneself free is free indeed, and one who considers oneself bound remains bound. This popular saying 'as one thinks, so one becomes' is very true.
हि । सत्येयं या सा ॥ १-११॥

Ashtavakra

The Self is witness, all-pervading, perfect, One, free, pure Consciousness, actionless, unattached, desireless and quiet. Through illusion it appears as if caught in worldly existence.
एको । ॥ १-१२॥

Ashtavakra

Meditate on the Self as immovable, pure Awareness and non-dual, having given up the illusion 'I am the reflected self' along with all external and internal self-identifications.
। ॥ १-१३॥

Ashtavakra

My child, you have long been bound by the noose of body-consciousness. Sever it with the sword of the knowledge 'I am pure Awareness' and be happy.
। ॥ १-१४॥

Ashtavakra

You are unattached, actionless, self-effulgent and without any blemish. This indeed is your bondage: that you practise Samadhi.
त्वं ।अयमेव हि ते ॥ १-१५॥

Ashtavakra

You pervade this universe, and this universe exists in you in reality. You are by nature Pure Consciousness. Do not be small-minded.
त्वयि । मा गमः ॥ १-१६॥

Ashtavakra

You are unconditioned, immutable, without support, of cool disposition, of unfathomable intelligence and unperturbed. Be with the desire for pure Consciousness alone.
। भव ॥ १-१७॥

Ashtavakra

Know that which has form to be unreal, and the formless to be permanent. Through this instruction in truth, rebirth becomes impossible.
तु । न ॥ १-१८॥

Ashtavakra

Just as a mirror exists within and all around the image reflected in it, so the Supreme Lord exists inside and outside this body.
सः ।तथैवाऽस्मिन् ॥ १-१९॥

Ashtavakra

As the same all-pervading ether exists both inside and outside a jar, so the eternal, all-pervasive Brahman exists in all beings.
एकं । तथा ॥ १-२०॥

Janaka

O, I am spotless, tranquil, Pure Consciousness and beyond Nature. All this time I have been duped by illusion.
। ॥ २-१॥

Janaka

As I alone reveal this body, even so do I reveal this universe. Therefore mine is all this universe, or verily nothing is mine.
प्रकाशयाम्येको ।अतो न च ॥ २-२॥

Janaka

O, having renounced the universe along with the body, I am now perceiving the Supreme Self through wisdom received from my Guru.
स । कौशलाद् ॥ २-३॥

Janaka

As waves, foam and bubbles are not different from water, even so the universe emanating from the Self is not different from it.
न । न ॥ २-४॥

Janaka

As cloth when analysed is found to be nothing but thread, even so this universe, duly considered, is nothing but the Self.
भवेद् पटो यद्वद् । तद्वद् ॥ २-५॥

Janaka

Just as sugar generated in sugarcane juice is wholly pervaded by it, even so the universe produced in me is permeated by me through and through.
यथैवेक्षुरसे व्याप्तैव । ॥ २-६॥

Janaka

The world appears from the ignorance of the Self and disappears with the knowledge of the Self, even as the snake appears from the non-cognition of the rope and disappears with its recognition.
आत्मज्ञानान्न । तज्ज्ञानाद् न ॥ २-७॥

Janaka

Light is my very nature and I am no other than that. When the universe manifests itself, verily then it is I that shine.
नातिरिक्तोऽस्म्यहं । ॥ २-८॥

Janaka

O, the universe appears in me being conceived through ignorance, even as silver appears in the mother-of-pearl, snake in the rope and water in the sunbeam.
। ॥ २-९॥

Janaka

Just as a jug dissolves into earth, a wave into water or a bracelet into gold, even so the universe which has emanated from me will dissolve into me.
मय्येव । ॥ २-१०॥

Janaka

Wonderful am I! Adoration to myself who know no decay and survive even the destruction of the world from Brahma down to the clump of grass.
अहं नमो नास्ति । ॥ २-११॥

Janaka

Wonderful am I! Adoration to myself who though with body am one, who neither go anywhere nor come from anywhere but abide pervading the universe.
अहं नमो ।क्वचिन्न ॥ २-१२॥

Janaka

Wonderful am I! Adoration to myself! There is none so capable as I, who am bearing the universe for all eternity without touching it with the body.
अहं नमो नास्तीह । ॥ २-१३॥

Janaka

Wonderful am I! Adoration to myself who have nothing, or have all that is thought and spoken of.
अहं नमो नास्ति । यद् ॥ २-१४॥

Janaka

Knowledge, knower and knowable — these three do not in reality exist. I am that stainless Self in which this triad appears through ignorance.
नास्ति ।अज्ञानाद् सोऽहमस्मि ॥ २-१५॥

Janaka

Oh, duality is the root of misery. There is no other remedy for it except the realization that all objects of experience are false and that I am one, pure intelligence and bliss.
। ॥ २-१६॥

Janaka

I am Pure Intelligence. Through ignorance I have imposed limitation upon myself. Constantly reflecting in this way, I am abiding in the Absolute.
।एवं ॥ २-१७॥

Janaka

I have neither bondage nor freedom. The illusion having lost its support has ceased. Oh, the universe, though existing in me, does not in reality so exist.
न । न ॥ २-१८॥

Janaka

I have known for certain that the body and the universe are nothing and that the Self is only Pure Consciousness. So on which now can imagination be possible?
न किञ्चिदिति । च ॥ २-१९॥

Janaka

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 Chit?
भयं । किं ॥ २-२०॥

Janaka

O, I do not find any duality. Even the multitude of human beings has therefore become like a wilderness. What should I attach myself to?
न । करवाण्यहम् ॥ २-२१॥

Janaka

Neither am I this body, nor am I embodied. I am not Jīva; I am Chit. This indeed was my bondage — that I had thirst for life.
नाहं न नाहमहं । आसीद्या ॥ २-२२॥

Janaka

O! In me, the limitless ocean, diverse waves of worlds are produced forthwith on the rising of the wind of the mind.
।मय्यनन्तमहाम्भोधौ ॥ २-२३॥

Janaka

With the calming of the wind of the mind in the infinite ocean of myself, the ark of the universe of Jīva the trader unfortunately meets destruction.
मय्यनन्तमहाम्भोधौ । ॥ २-२४॥

Janaka

How wonderful! In me, the shoreless ocean, the waves of individual selves rise, strike each other, play for a time and disappear, each according to its nature.
मय्यनन्तमहाम्भोधावाश्चर्यं । ॥ २-२५॥

Ashtavakra

Having known yourself as truly indestructible and one, how is it that you, serene and knower of Self, feel attached to the acquisition of wealth?
।तवात्मज्ञानस्य ॥ ३-१॥

Ashtavakra

Alas, as greed arises from the illusion of silver caused by the ignorance of mother-of-pearl, even so arises the attachment to the objects of illusory perception from the ignorance of the Self.
आत्माज्ञानादहो । ॥ ३-२॥

Ashtavakra

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?
।सोऽहमस्मीति किं ॥ ३-३॥

Ashtavakra

Even after hearing oneself to be Pure Consciousness and surpassingly beautiful, how can one be attached to lust and thus become unclean?
। ॥ ३-४॥

Ashtavakra

It is strange that the sense of ownership should continue even in the sage who has realized the Self in all beings and all beings in the Self.
चात्मानं चात्मनि । ॥ ३-५॥

Ashtavakra

Strange that, abiding in supreme non-duality and intent on liberation, one should yet be subject to lust and be unsettled by the practice of amorous pastimes!
। ॥ ३-६॥

Ashtavakra

It is strange that knowing lust to be an enemy of Knowledge, one who has grown extremely weak and reached one's last days, should yet be eager for sensual enjoyment.
। ॥ ३-७॥

Ashtavakra

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 fear emancipation itself.
इहामुत्र । मोक्षाद् ॥ ३-८॥

Ashtavakra

But feted and feasted or tormented, the serene person ever sees the absolute Self and is thus neither gratified nor angry.
। न न ॥ ३-९॥

Ashtavakra

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?
पश्यत्यन्यशरीरवत् । चापि कथं ॥ ३-१०॥

Ashtavakra

Realizing this universe as mere illusion and losing all interest therein, how can one of steady mind fear even the approach of death?
। कथं ॥ ३-११॥

Ashtavakra

With whom can we compare that great-souled one, contented with the knowledge of Self, whose mind is desireless even in disappointment?
। ॥ ३-१२॥

Ashtavakra

Why should that steady-minded one who knows, by one's own nature, the object of perception to be nothing in an absolute sense, consider this fit to be accepted and that fit to be rejected?
स्वभावाद् ।इदं स किं ॥ ३-१३॥

Ashtavakra

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 any experience coming as a matter of course does not cause either pleasure or pain.
। न न ॥ ३-१४॥

Janaka

Oh, the man of understanding — the knower of Self who plays the game of life — has no similarity to the deluded beasts of the world.
।न ॥ ४-१॥

Janaka

Oh, the Yogi does not feel elated abiding in that state which Indra and all the gods hanker after and yet remain unhappy.
। न ॥ ४-२॥

Janaka

The heart of one who has known That is not touched by virtue and vice, just as the sky is not touched by smoke, even though it appears to be.
ह्यन्तर्न जायते ।न ह्याकाशस्य ॥ ४-३॥

Janaka

Who can prohibit that great-souled one who has known this entire universe to be the Self alone, from living as he pleases?
। ॥ ४-४॥

Janaka

Of the four kinds of created beings from Brahma down to the clump of grass, it is the wise one alone who is truly capable of renouncing desire and aversion.
। ॥ ४-५॥

Janaka

Rare is the man who knows the Self as one without a second and as the lord of the universe. He does what he knows to be worth doing and has no fear from any quarter.
। तत्स न ॥ ४-६॥

Ashtavakra

You have no contact with anything whatsoever. Therefore, pure as you are, what do you want to renounce? Destroy the complex and even thus enter into the state of Dissolution.
न किं । लयं ॥ ५-१॥

Ashtavakra

The universe rises from you like bubbles from the sea. Thus, having known the Atman to be one, even thus enter into the state of Dissolution.
। ज्ञात्वैकमात्मानमेवमेव लयं ॥ ५-२॥

Ashtavakra

The universe, though manifest to the senses, does not truly exist in you who are pure — for it is unreal, like the snake in the rope. Thus verily do you enter into the state of Dissolution.
नास्त्यमले । लयं ॥ ५-३॥

Ashtavakra

You are perfect and equanimous in misery and happiness, in hope and despair, in life and death. Being thus, even thus do you attain the state of Dissolution.
। सन्नेवमेव लयं ॥ ५-४॥

Janaka

Boundless as space am I. The phenomenal world is like a jar. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.
जनक उवाच ॥आकाशवदनन्तोऽहं । तथैतस्य न न ॥ ६-१॥

Janaka

That I am like the ocean and the phenomenal universe is like the wave. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.
स । तथैतस्य न न ॥ ६-२॥

Janaka

That I am like mother-of-pearl; and the world-projection is like silver. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.
अहं स रूप्यवद् । तथैतस्य न न ॥ ६-३॥

Janaka

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.
अहं सर्वभूतान्यथो । तथैतस्य न न ॥ ६-४॥

Janaka

In me, the boundless ocean, the ark of the universe moves hither and thither impelled by the wind of its own nature. I am not impatient.
। न ममास्त्यसहिष्णुता ॥ ७-१॥

Janaka

In me, the limitless ocean, let the wave of the world rise or vanish of itself. I neither increase nor decrease thereby.
। वास्तमायातु न च ॥ ७-२॥

Janaka

In me, the boundless ocean, is the imagination of the universe. I am highly tranquil and formless. In this alone do I abide.
। एतदेवाहमास्थितः ॥ ७-३॥

Janaka

The Self is not in the objects, nor are the objects in That which is infinite and stainless. Thus, unattached, desireless, and tranquil — in this alone do I abide.
नात्मा ।इत्यसक्तोऽस्पृहः एतदेवाहमास्थितः ॥ ७-४॥

Janaka

Oh! I am truly pure Consciousness alone. The world is like a juggler's show. How then, and where, can there be any thought of rejection and acceptance in me?
। कथं ॥ ७-५॥

Ashtavakra

It is bondage when the mind desires or grieves at anything, rejects or accepts anything, feels happy or angry at anything.
किञ्चिद् ।किञ्चिन् किञ्चिद्धृष्यति ॥ ८-१॥

Ashtavakra

Liberation is attained when the mind does not desire or grieve, reject or accept, feel happy or angry.
न न ।न न न न ॥ ८-२॥

Ashtavakra

It is bondage when the mind is attached to any particular sense-organ. It is liberation when the mind is not attached to any of the sense-organs.
कास्वपि । ॥ ८-३॥

Ashtavakra

When there is no 'I', there is liberation; when there is 'I', there is bondage. Considering thus, easily refrain from accepting or rejecting anything.
नाहं ।मत्वेति किञ्चिन्मा ॥ ८-४॥

Ashtavakra

Duties done and not done as well as the pairs of opposites — when do they cease and for whom? Knowing thus, be intent on renunciation and desireless through complete indifference to the world.
च । ॥ ९-१॥

Ashtavakra

Rare indeed, my child, is that blessed person whose desire for life, enjoyment and learning have been extinguished by observing the ways of men.
। च बुभुत्सोपशमं ॥ ९-२॥

Ashtavakra

A wise man becomes quiet by realizing that all this is vitiated by the threefold misery and is transient, unsubstantial, contemptible and worthy to be rejected.
। ॥ ९-३॥

Ashtavakra

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.
। ॥ ९-४॥

Ashtavakra

What man is there who, having observed the diversity of opinions among the great seers, saints and Yogis, and become completely indifferent to learning, does not attain quietude?
। को न ॥ ९-५॥

Ashtavakra

He who gains a knowledge of the true nature of Pure Consciousness by means of complete indifference to the world and equanimity, and thereby saves others from transmigration — is he not truly the spiritual guide?
न किं । ॥ ९-६॥

Ashtavakra

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.
। ॥ ९-७॥

Ashtavakra

Desire alone is the world. Do you therefore renounce all those desires. The renunciation of the world follows from the renunciation of desire. Now you may live wherever you are.
। तथा ॥ ९-८॥

Ashtavakra

Be indifferent to everything having given up Kama (desire) the enemy, Artha (worldly prosperity) which is attended with mischief, as well as Dharma (good works) which is the cause of these two.
चानर्थसङ्कुलम् । ॥ १०-१॥

Ashtavakra

Look upon friends, lands, wealth, houses, wives, presents and such other good fortunes as a dream or a juggler's show, lasting three or five days.
त्रīणि । ॥ १०-२॥

Ashtavakra

Know that wherever there is desire, there is the world. Betaking yourself to firm non-attachment, go beyond desire and be happy.
। ॥ १०-३॥

Ashtavakra

Bondage consists only in desire, and its destruction is said to be liberation. By non-attachment to the world alone is attained constant joy of the realization of the Self.
। ॥ १०-४॥

Ashtavakra

You are One, Pure Consciousness. The universe is inert and unreal. Ignorance too is nothing. What then can there be for you to desire to know?
जडं । न ॥ १०-५॥

Ashtavakra

Kingdom, sons, wives, bodies and pleasures have been lost to you birth after birth, even though you were attached to them.
च । ॥ १०-६॥

Ashtavakra

Enough of prosperity, desire and pious deed. The mind has not found repose in any of these in the dreary forest of the world.
। न ॥ १०-७॥

Ashtavakra

For how many births have you not done hard and painful work with your body, mind and speech! Therefore, cease at least today.
न । तदद्याप्युपरम्यताम् ॥ १०-८॥

Ashtavakra

One who has realized that existence, destruction and change are in the nature of things, easily finds repose, being unperturbed and free from pain.
स्वभावादिति । ॥ ११-१॥

Ashtavakra

Knowing for certain that Ishwara is the creator of all and that there is none else here, one becomes peaceful with all his desires set at rest within and is not attached to anything whatsoever.
नेहान्य । क्वापि न ॥ ११-२॥

Ashtavakra

Knowing for certain that adversity and prosperity come in their own time through fate, one is ever contented, has all his senses in control, and does not desire or grieve.
दैवादेवेति । न न ॥ ११-३॥

Ashtavakra

Knowing for certain that happiness and misery, birth and death are due to fate, one comes to see that it is not possible to accomplish the desired things, becomes inwardly inactive, and is not attached even while engaged in action.
दैवादेवेति । न ॥ ११-४॥

Ashtavakra

One who has realized that care alone breeds misery in this world and nothing else, becomes free from it, and is happy, peaceful, and rid of desires everywhere.
नान्यथेहेति । ॥ ११-५॥

Ashtavakra

I am not the body nor is the body mine — I am Intelligence itself. One who has realized this for certain does not remember what has been done or left undone, as though having attained the state of absolute liberation.
न । न स्मरत्यकृतं ॥ ११-६॥

Ashtavakra

It is verily I from Brahma down to the clump of grass — one who knows this for certain becomes free from the conflict of thought, pure and peaceful, and turns away from both what is attained and what is not attained.
। ॥ ११-७॥

Ashtavakra

One who knows for certain that this manifold and wonderful universe is nothing, becomes desireless and Pure Luminous Intelligence, and finds peace as if nothing at all exists.
न किञ्चिदिति । न किञ्चिदिव ॥ ११-८॥

Janaka

First I became intolerant of physical action, then of extensive speech, and then of thought. Thus verily do I therefore abide.
ततो । ॥ १२-१॥

Janaka

Having no attachment for sound and all perceived objects, and the Self also not being an object of perception, my mind is free from distraction and one-pointed. Thus verily do I abide.
चात्मनः । ॥ १२-२॥

Janaka

Effort is made for concentration when there is distraction of mind owing to superimposition and such causes. Seeing this to be the rule, thus verily do I abide.
।एवं ॥ १२-३॥

Janaka

Being devoid of the sense of the rejectable and the acceptable, and having no joy and sorrow, thus, O Brahman, do I abide today.
हेयोपादेयविरहाद् एवं ।अभावादद्य हे ब्रह्मन्न् ॥ १२-४॥

Janaka

Stage of life or no stage of life, meditation, renunciation of the objects accepted by the mind — finding all these causing distractions to me, thus verily do I abide.
आश्रमानाश्रमं । ॥ १२-५॥

Janaka

Cessation from action is as much an outcome of ignorance as the performance thereof. Knowing this truth fully, thus verily do I abide.
। सम्यगिदं ॥ १२-६॥

Janaka

Thinking on the Unthinkable, one betakes oneself only to a form of thought. Therefore, giving up that [mode of] contemplation, thus verily do I abide.
भजत्यसौ । ॥ १२-७॥

Janaka

Blessed is the man by whom this has been accomplished. Blessed is he who is of such a nature by birth.
स भवेदसौ । स भवेदसौ ॥ १२-८॥

Janaka

The tranquillity that springs in one who is without anything is rare even when one possesses a loin-cloth. Therefore, giving up renunciation and acceptance, I live happily.
। ॥ १३-१॥

Janaka

There is trouble of the body somewhere, trouble of the tongue somewhere, and trouble of the mind somewhere. Having renounced these, I live happily in life's supreme goal.
। ॥ १३-२॥

Janaka

Fully realizing that nothing whatsoever is really done by the Self, I do whatever presents itself to be done and live happily.
स्याद् । तत् ॥ १३-३॥

Janaka

The Yogis who are attached to the body insist upon action or inaction. Owing to the absence of association and dissociation, I live happily.
। ॥ १३-४॥

Janaka

No good or evil accrues to me by staying, going or sleeping. So I live happily whether I stay, go or sleep.
न न । तस्मादहमासे ॥ १३-५॥

Janaka

I do not lose by sleeping or gain by striving. So, giving up thoughts of loss and elation, I live happily.
न । ॥ १३-६॥

Janaka

Observing again and again the fluctuations of pleasure and the like under different conditions, I have renounced good and evil and am happy.
भावेष्वालोक्य । ॥ १३-७॥

Janaka

He verily has his recollections of worldly life exhausted, who is empty-minded by nature, who thinks of objects only through inadvertence, and who, though asleep, is as if awake.
प्रमादाद् । ॥ १४-१॥

Janaka

When my desire has melted away, where are my riches, where my friends, where the robbers in the forms of the sense-objects, where the scriptures and where knowledge?
। च ॥ १४-२॥

Janaka

As I have realized the Supreme Self who is the Witness and the Lord, and have lost all desire concerning bondage and liberation, I have no anxiety about emancipation.
चेश्वरे । च न ॥ १४-३॥

Janaka

The various conditions of one who within is devoid of doubt yet without moves about at his own pleasure like a deluded person, can be understood only by those who are like him.
। ॥ १४-४॥

Ashtavakra

A man of pure intellect gains his end even by instruction casually imparted. The other is bewildered therein even after enquiring throughout life.
यथातथोपदेशेन । ॥ १५-१॥

Ashtavakra

Distaste for sense-objects is liberation; love for sense-objects is bondage. Such verily is Knowledge. Now do as you please.
।एतावदेव यथेच्छसि ॥ १५-२॥

Ashtavakra

This knowledge of the Truth makes an eloquent, wise and active person mute, inert and inactive. Hence it is shunned by those who want to enjoy the world.
जनं । ॥ १५-३॥

Ashtavakra

You are not the body, nor is the body yours, nor are you the doer or the enjoyer. You are Intelligence itself, the eternal Witness and free. Go about happily.
न न न । ॥ १५-४॥

Ashtavakra

Attachment and abhorrence are attributes of mind. The mind is never yours. You are free from conflict, Intelligence itself and changeless. Go about happily.
न मनस्ते । ॥ १५-५॥

Ashtavakra

Realizing the Self in all beings and all beings in the Self, free from egoism and free from the sense of 'mine', be you happy.
चात्मानं चात्मनि । ॥ १५-६॥

Ashtavakra

O you who are Intelligence, you indeed are that in which the universe manifests itself like waves on the ocean. There is no doubt of this. Be you free from fever.
। न ॥ १५-७॥

Ashtavakra

Have faith, my son, have faith. Never delude yourself in this. You are Knowledge itself, you are the lord, you are the Self, and you are superior to Nature.
नात्र । ॥ १५-८॥

Ashtavakra

The body, enveloped by the qualities of Nature, comes, stays and goes. The Self neither comes nor goes. Why then do you mourn it?
च । न गन्ता नागन्ता ॥ १५-९॥

Ashtavakra

Let the body last to the end of the Kalpa, or let it go even today. Where is there any increase or decrease in you who are Pure Intelligence?
गच्छत्वद्यैव । च ॥ १५-१०॥

Ashtavakra

Let the wave of the universe rise or subside of its own accord in you who are the infinite Ocean. That means no gain or loss to you.
त्वय्यनन्तमहाम्भोधौ । वास्तमायातु न ॥ १५-११॥

Ashtavakra

My child, you are Pure Intelligence itself. This universe is nothing different from you. Therefore who will accept and reject, and how and where would he do so?
न । कथं ॥ १५-१२॥

Ashtavakra

Wherefrom will there be birth, action and even egoism for you who are one, immutable, calm, the space of Intelligence and pure?
। च ॥ १५-१३॥

Ashtavakra

In whatever you perceive, you alone appear. Do bracelets, armlets and anklets appear different from the gold?
यत्त्वं ।किं ॥ १५-१४॥

Ashtavakra

Completely give up such distinctions as 'I am He' and 'I am not this.' Consider all as the Self, and be desireless and happy.
अयं सोऽहमयं नाहं । ॥ १५-१५॥

Ashtavakra

It is verily through your own ignorance that the universe exists. In reality you alone are. There is no transmigrating Jiva nor non-transmigrating Ishwara other than you.
तवैवाज्ञानतो । नास्ति च ॥ १५-१६॥

Ashtavakra

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.
न किञ्चिदिति । न किञ्चिदिव ॥ १५-१७॥

Ashtavakra

In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented and happy.
भवाम्भोधावासीदस्ति ।न ॥ १५-१८॥

Ashtavakra

O Pure Intelligence, do not disturb your mind with affirmation and negation. Be calm and abide happily in your own Self, which is Bliss itself.
। स्वात्मन्यानन्दविग्रहे ॥ १५-१९॥

Ashtavakra

Completely give up even contemplation, and hold nothing whatever in your mind. You are verily the Self and therefore free. What will you do by thinking?
किञ्चिद् । एवासि किं ॥ १५-२०॥

Ashtavakra

My child, you may often speak upon various scriptures or hear them. But you cannot be established in the Self unless you forget all.
नानाशास्त्राण्यनेकशः । न सर्वविस्मरणाद् ॥ १६-१॥

Ashtavakra

O Sage, you may enjoy, or work, or practise mental concentration. But your mind will still yearn for That which is beyond all objects and in which all desires are extinguished.
। ॥ १६-२॥

Ashtavakra

All are unhappy because they exert themselves. But none knows this. The blessed one attains emancipation through this very instruction.
नैनं । ॥ १६-३॥

Ashtavakra

Happiness belongs to that master idler to whom even the closing and opening of eyelids is an affliction, to none else.
यस्तु । नान्यस्य ॥ १६-४॥

Ashtavakra

When the mind is free from such pairs of opposites as 'this is done' and 'this is not done', it becomes indifferent to religious merit, worldly prosperity, sensual enjoyment and liberation.
नेति । ॥ १६-५॥

Ashtavakra

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.
। न न ॥ १६-६॥

Ashtavakra

As long as desire, which is the abode of the state of indiscrimination, continues, there will verily be the sense of attachment and aversion, which is the branch and sprout of the tree of Samsara.
। यावद् ॥ १६-७॥

Ashtavakra

Activity begets attachment, abstention from it aversion. The man of wisdom is free from the pairs of opposites like a child, and he lives on verily as such.
। बालवद् ॥ १६-८॥

Ashtavakra

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 there.
। न ॥ १६-९॥

Ashtavakra

He who has an egoistic feeling even towards liberation and considers even the body as his own is neither a Jnani nor a Yogi. He only suffers misery.
।न च न दुःखभागसौ ॥ १६-१०॥

Ashtavakra

Let even Hara, Hari or the lotus-born Brahma be your instructor, but unless you forget all, you cannot be established in the Self.
हरो यद्युपदेष्टा । न सर्वविस्मरणादृते ॥ १६-११॥

Chapter Index

  1. Chapter 1Instruction on Self-realization20 verses
  2. Chapter 2The Disciple's Joy at Self-realization25 verses
  3. Chapter 3Test of Disciple's Self-Realization14 verses
  4. Chapter 4Glorification of Self-Realization6 verses
  5. Chapter 5Four Ways to Self-Realization4 verses
  6. Chapter 6The Higher Knowledge4 verses
  7. Chapter 7Disciple's Realization5 verses
  8. Chapter 8Bondage and Liberation4 verses
  9. Chapter 9Detachment8 verses
  10. Chapter 10Quietude8 verses
  11. Chapter 11Wisdom8 verses
  12. Chapter 12Disciple's Realization8 verses
  13. Chapter 13Happiness7 verses
  14. Chapter 14Peace4 verses
  15. Chapter 15Knowledge of the Self20 verses
  16. Chapter 16Special Instruction11 verses