ASHTAVAKRA SAMHITA TEXT WITH WORD-FOR-WORD TRANSLATION, ENGLISH RENDERING AND COMMENTS By SWAMI NITYASWARUPANANDA ADVAITA ASHRAMA MAYAVATI, ALMORA, HIMALAYAS Published by SWAMI PAVITRANANDA ADVAITA ASHRAMA Mayavati, Almora, Himalayas All rights reserved FIRST EDITION-1940 Printed in India BY N. MUKHERJEE, B.A., AT THE ART PRESS, 20, BRITISH INDIAN STREET, CALCUTTA PREFACE The Ashtavakra Samhita was first published month by month in the Prabuddha Bharata from January, 1929 to December, 1931. It has since been slightly revised and is now published in book form with an Index. Previous to this two editions of this work with the text in Canarese script and the English rendering only of the present translator was brought out from the palace of the Maharaja of Mysore. We are deeply indebted to Mr. V. Subramanya Iyer, B.A., ex-Registrar of the Mysore University, for his keen interest in the present work and for going through the whole of it and making valuable suggestions for its improvement. Our profound gratitude is also due to Dr. Satkari Mookerjee, M.A., Ph.D., Lecturer in Sanskrit, Philosophy and Pali in the Calcutta University, for thoroughly revising the previous Introduction. It is hoped that the book will prove useful to the interested readers in acquainting them with the cardinal principles of Advaita Vedanta. The Ramakrishna Mission Institute of Culture, Calcutta, January 1, 1940 NITYASWARUPANANDA INTRODUCTION The Ashtavakra Samhita, or Ashtavakra Gita as it is sometimes called, is a short treatise on Advaita Vedanta, ascribed to the great sage Ashtavakra. Very little definite is known about Ashtavakra. His work does not in any way enlighten us or give any clue to his identity. It is presented as a dialogue between him and Janaka. But is this Janaka the same as is met with in the Ramayana of Valmiki and the Brihadaranyaka Upanishad? Nor is it certain that our author is the same Ashtavakra as that of the Mahabharata. But most probably they are identical; for they all exhibit the same profound knowledge of Brahman. A very interesting story is related about Ashtavakra in chapters 132-134 of the Vana Parva of the Mahabharata. Ashtavakra was born of Kahor and Sujata. While Ashtavakra was still in his mother's womb, Kahor was once reciting the Vedas sitting beside his wife. To their great surprise, the child in the womb suddenly cried out: "Father, even lying in my mother's womb I have already learnt all the Vedas through your grace. But I regret that you often make mistakes in your recitation." took this as a grave insult and cursed him saying that he would be born with eight parts of his body deformed. Accordingly in course of time the child was born with a twisted form and was named Ashtavakra (Eight-curved). One day Kahor went Kahor IV ASHTAVAKRA SAMHITA to the court of Janaka to beg money from the King. The King had at that time in his court a great scholar called Vandi, son of King Varuna. He was pro- foundly versed in the Vedas. Kahor was called to a debate by him, was defeated and thrown into the sea, to be engaged as a priest in a sacrifice performed by Varuna. When Ashtavakra grew to be a lad of twelve and heard of the sad plight of his father, he repaired to the court of Janaka in company with his maternal uncle Shvetaketu. Being a mere boy he was not at first allowed entrance into the court, but when he gave proof of his extraordinary learning in the Shastras, he was cordially welcomed. He at once sought out his father's opponent, Vandi, and entered into a debate with him. A wonderful controversy ensued, and the boy of twelve defeated the foremost scholar of the court of Janaka. He rescued his father from the grip of Varuna. Kahor was highly satisfied with his son and asked him to bathe in the river Samanga, and lo, he came out of the waters with all his limbs made straight. But his name continued the same for ever. The present work is not a philosophical treatise in the technical sense of the term. It does not care to call in aid the intellectual resources, which are the only stock-in-trade of all philosophical dissertations. We find in it on the contrary an unfoldment of the ultimate Truth, which is the final objective of philo- sophy, but which for ever eludes its grasp. Philo- sophy and even Vedanta qua philosophy can only INTRODUCTION produce an intellectual conviction, which falls far short of the direct realization of the Truth, for which the spiritual aspirant must undergo a course of Sadhana under the guidance and supervision of the Guru, who has himself gone through the grind and envisaged the Truth face to face. Monistic Vedanta has uniformly discarded the world of sense and intellect and all that revolves round the conception of dualism as an unmitigated illusion, for which there is no logical or ontological justification. All attempts at a rationalization of the world- appearance together with the fundamental datum of logical thought, viz., the ego, are bound to end in a cul de sac and a confession of failure. The failure of logic is not due to the limitations of the human intellect, but to an intrinsic defect, which vitiates the very nature of objectivity. This is the burden of the Upanishads, and the entire Vedantic philosophical literature, from the earliest writings of Gaudapâda and Sankaracharya down to the latest polemical works of Sriharsha, Chitsukha and Madhusudana Saraswati, are occupied with the task of proving the unreality of the objective world by appeal to logic and authority alike. Vedanta philosophy admits threefold criterion of Truth, viz., authority (Shruti), logic (Yukti) and self-realization (Atmánubhuti). Authority is equated with self-realization and is valid only because it embodies the results of realization by seers of Truth, which are always open to attestation by the self- realization of the coming seekers of Truth. The ap- proach of Vedanta is thus seen to be rational in the vi ASHTAVAKRA SAMHITA sense that it is not in conflict with the demands of reason. But it also recognizes the limitations of reason and transcends the same by the help of a supra- rational organon called self-realization, which directly intuits the Truth. Reason is a helpful guide up to a certain limit, but it is after all a negative instrument and its findings are bound to be negative in character. It helps us to discard and to negate what is untruth, but for the realization of the positive Truth it is incompetent and inadequate. Philosophy, which absolutely relies upon reason as the only dependable organon, has not been successful in its positive find- ings, which have remained debatable points and have failed to command universal acceptance. The superiority of Vedanta lies in the fact that while it fully utilizes the resources of reason, it at the same time corrects and supplements the results attained by that means by a supra-intellectual organon, which does not contradict the findings of reason but supple- ments them by its positive discoveries. The dis- coveries of this supra-rational intuition satisfy the demands of reason in full. The tremendous hold of Vedanta upon the intellectuals of India is due to this secret of reconciliation of reason with supra-rational intuition. Undisciplined reason has got its idiosyn- crasies, which lead to clash and conflict and so stands in need of being checked by a corrective, which is supplied by the supra-rational power of intuition in man. This recognition of the inadequacy of unaided reason must not be interpreted as an advocacy of the anti-intellectual and anti-rational approach. Vedanta is thoroughly rational, and where reason comes to a INTRODUCTION V11 standstill, it goes beyond by the light afforded by the supra-rational organ. The falsity of everything that presents itself as an other to consciousness is the con- clusion which is deduced by the application of this triple criterion, and the philosophical literature of Vedanta is occupied with this task. same. This fundamental proposition forms the starting- point of enquiry in the Ashtavakra Samhita and is not the conclusion aimed at. The aim is realization of the Truth and not a rational defence of the The Self alone is real and all not-Self is appearance. The false identification of the Self with the not-Self is the cause of bondage. Bondage is thus due to ignorance of the real nature of the Self and freedom is attained as soon as the ignorance disappears on the dawn of self-realization. The disappearance of ig- norance automatically entails the disappearance of the not-self, which is its product. The existence of an other is the cause of all our worry and unhappiness. When the Self is realized as the only reality, difference and distinction vanish like the mist before the sun and freedom is attained. In point of fact freedom is the very essence of the Self and loss of freedom is only a case of forgetting. This truth is illustrated by the maxim of the gold chain round the neck. A man carries the gold chain on the neck, but forgets its presence, feels miserable and casts about for its recovery. Somebody reminds him of the presence of the chain on his own person and he recovers it and feels happy. Such is the case with us all. We feel miserable because we do not realize the freedom Vill ASHTAVAKRA SAMHITA that is ours and through ignorance feel that we are in bondage. To the question of Janaka as to how can freedom be achieved, the answer given by Ashtavakra is simple. "Know the Self as Pure consciousness, the unaffected witness of the phenomenal world, and you will be free" (I.3). In reality the Self is always free and free- dom is not attained, but simply realized and discover- ed. The impediment to self-realization and freedom is our pre-occupation with the objective world, which inevitably leads to conflict of interests and conse- quently to feud, jealousy, revenge and moral depra- vity. The result is the erection of fictitious barriers between man and man. To get rid of these barriers of separation and the obsessions fostered by the possessive instinct it is necessary to cultivate an atti- tude of detachment and to culture the moral virtues of charity, forgiveness, sincerity and love of truth. The moral discipline liberates the mind from the octo- pus of sense-objects and diverts it inwards. The in- ward diversion of the mind will enable the aspirant to realize his independence and detachment from the network of relations, which constitute the phenomenal world. So long as the mind sees another self, there is bondage. Freedom consists in seeing nothing but the Self in everything. The Self is the Brahman, the undivided and undifferentiated Consciousness- Existence-Bliss and is not to be confounded with the ego. The ego is consciousness limited and distorted by the mind as light is distorted by the prism. As soon as a person effects his liberation from the snares INTRODUCTION 1X of the ego, he becomes Supreme Bliss, to which there is no limit. The teaching of the Ashtavakra Samhita is simple, direct in its appeal and unhesitating in its delivery. It goes into the heart and the very contemplation of it gives even a matter-fed mind a foretaste of the bliss of freedom. Freedom and bondage are purely the creations of ideation. "One who considers oneself free is free indeed and one who considers oneself bound remains bound" (I.11). Here a simple formula is prescribed as the means of escape-think yourself to be free, the eternal unlimited consciousness-bliss and you will be free and happy. The joy of self-realiza- tion is depicted in soul-stirring language. The description is graphic and stimulates contemplation. The disciple realizes that it is his own self that sustains and illumines the universe. The whole universe belongs to him, or rather hangs as a floating append- age to his being. The unity of the Self with all that exists is realized. In fact nothing exists but the Self and the lingering trail of objectivity vanishes on the disappearance of ignorance. The multiplicity of selves too is an equally unmitigated appearance. There is neither a plurality of objects nor of subjects. There is only one subject or rather no subject. The self-existent infinite consciousness plays the rôle of a number of subjects through its false identifi- cation with the mind-organs, which are the creations of the resourceful Maya. The Maya is the prius of the phenomenal world-the principle of unreason, the fountain-head of irrationality, the Enchantress of infinite resources. There is no escape from her hyp- x ASHTAVAKRA SAMHITA notic influence save through knowledge. But there is a silver lining to every cloud. The Maya is not the Satan of Semitic conception. She is not the Absolute Evil, and is possessed of a redeeming feature in her character. She is the embodiment of science and reason also. This provides an outlet. Science kills nescience, reason kills unreason, and both being embedded in the self-same Principle, called variously Maya, Prakriti or not-Self, the latter carries in its own self the secret of her death. This truth has been graphically described by Vyâsa in his Bhashya on the Yogasutra (I.12). "The mind is like a river with two opposite courses-one moving towards the good and the other towards the evil. The good one moves in the channel of discrimination and leads to liberation. The evil one moves in the channel of non-discrimination and leads to bondage. By dispassion the evil course is arrested and the practice of discrimination sets free the good course." This gives the raison d'être of moral discipline, which is emphasised with so much vigour in the Shastras. The necessity of detachment, which was alluded to in the very commencement of the work (I.2.), is emphasized in the third chapter. The craving for the objects of the senses, it is declared, lasts only so long as there is ignorance of the beauty of the Self. But the bubble of the world-order is pricked as soon as the surpassing beauty of the Self is realized (III.4). In the fourth chapter the Self is spoken of as the unrivalled lord of the universe, who is absolutely free from fear. This aspect of fearlessness has been repeatedly emphasized in the Upanishads and was the INTRODUCTION X1 perpetual burden of the teaching of Swami Vive- kananda. It is Vedanta pre-eminently of all systems of philosophy that can make us free from fear, be it from death or from tyranny. Vedanta is the only philosophy that will satisfy the aspirations of man- kind for all time. Chapter V speaks of the fourfold way to self-realization and Chapter VI emphasizes the unreality of the outer world, both sentient and insentient. Chapter VII is the reaffirmation of the Truth through the self-realization of the disciple. Chapter VIII makes an advance upon the position attained. The realization of the unreality of the objective world is only a preparation for the similar realization in respect of the inner psychological world. The psychological world is as much an illusory appearance as the objective world. The mind and the ego are primarily responsible for bondage, since they obstruct the vision of the infinitude of the Self. In the next two chapters the intellectual and ethical worlds also are declared to be unreal accretions and the temptation for virtue is shown to be an obstacle to higher realization. The values of life, economic, moral and aesthetic, are not ultimate verities and they hold the field so long as consciousness is in the grip of desires. Chapter XI deals with the cultivation of moods, which enable the aspirant to withstand the onslaughts of fortune -the good and the evil alike. The next three chapters affirm the futility of the intellectual, aesthetic and moral disciplines, which become a hindrance to the aspirant after liberation as he advances in the X11 ASHTAVAKRA SAMHITA course of his Sâdhana. Even the striving for libera- tion ceases when the goal is reached. Chapter XV is unsurpassable for the sublimity of its language and teaching alike. The disciple is exhorted to realize that "It is verily through your ignorance that the universe exists. In reality you alone are. There is no Jiva or Ishwara other than you" (XV. 16). This takes us to the acme of perfection and to the highest point of realization. One may feel tempted to read in these utterances the anticipa- tion of the doctrine known as Ekajivavâda (the doctrine that only one individual subject exists). But it would be more correct to consider the deliverances of this kind as proceeding from the transcendental point of view. The absolute identity of the Self and the negation of a second Principle, spiritual or mate- rial, are the cardinal principles acknowledged by monistic Vedanta in all its schools. The recognition of values and the ethical and intellectual disciplines are valid only provisionally, that is to say, in the lower plane of reality, where the influence of Avidya is in force. But when the Avidya is destroyed together with its satellites, there is no experience of a second entity even in the phenomenal plane. In other words, the phenomenal world disappears with the cessation of its cause. The later doctrines of Ekajivaváda (one subjecti- ity) and Ajátavâda (no creation) also seek to empha- ize the unreality of the phenomenal world and the eality of the Self alone. There is absolutely no lifference of opinion among the teachers of monistic INTRODUCTION X111 Vedanta with regard to this supreme truth. The denial of extra-subjective existence to the phenomenal world is only a case of emphasis. And even when the provi- sional validity and extra-subjective reality of the phenomenal world is admitted by the author of the Vivarana and his followers, there is no room for mis- take that these grades of reality have only a relative validity and they do not posit a second reality parallel to or alongside of the Self. The admission of grades in reality, lower and higher, is a methodological device and is a concession to lower intellects. It is always recognized that the apparent (Pratibhâsika) and the conventional (Vyâvahárika) orders of reality are rather phases of unreality, as absolute reality is denied to them. All things other than the Self are only an appearance, no matter however persistent and con- sistent some of them may appear to be. The admis- sion of provisional reality is not in conflict with the central doctrine of Vedanta that only one Self exists, as the reality accorded to the phenomenal world is only vicarious, it being recognized that it shines in borrowed light and apart from the substratum of the Self over which it appears it has no existence whatsoever. In Chapter XVIII is like the last chapter of the Bhagavad-Gita a resumé of the previous teachings. It is the summing up of the findings at the end. it the nature of the liberated soul, who is still in life (Jivanmukta), is described. To such a blessed person the world of plurality and the gradations of values have lost all their pretensions. The phenomenal world stands exposed and the Maya is checkmated. xiv ASHTAVAKRA SAMHITA The glowing poetry and the rapturous language of this chapter can come forth only from a person who has lived through these experiences. They do not fail to evoke response even from persons who are in the shackles of the world. They appeal with a force and a charm that are irresistible for the time being. The last two chapters give a reaffirmation of the truths inculcated in the previous chapter through the realiza- tion of the disciple himself. The Ashtavakra Samhita bears close affinities to the Bhagavad-Gita and seems to be the product of the same age. We find in it the same forceful, simple, unlaboured diction and the same ring of sincerity and truth. No recourse is had to the logical weapons, which were forged in later times to counteract the attacks of rival philosophers. There is absolutely no trace of wavering allegiance, no intellectual or linguistic elaboration, and no weak- ness in its deliverances. Without entering into chro- nological controversy, which has very seldom proved profitable in the field of Indology, it may be put forward as an indisputable proposition that the work is older than Gaudapâda's Karikas, which promul- gate the doctrine called Ajâtaváda (the doctrine of no creation), which obliterates the line of cleavage between the Pratibhasika and the Vyâvahûrika planes of reality. One may find in the present work the germs of these extremistic theories. In our judgment the parallelisms, which are by no means pronounced, are capable of a satisfactory explana- INTRODUCTION XV tion, if approach is made from the transcendental point of view. The Ashtavakra Samhita played a rather import- ant part in the early life of Swami Vivekananda. In the first days of his acquaintance with Sri Rama- krishna the Swami was in intimate touch with the Brahmo Samaj and was under the influence of its ideas and teachings. At that time he would not believe in Advaita at all. But at the very first sight Sri Ramakrishna had seen into his inmost being and found that of all his disciples the Swami was pre- eminently monistic in temperament, though he him- self was unconscious of it at that time. The Swami would naturally resist any monistic teaching from his Master. But Sri Ramakrishna overcame this difficulty in a clever way. He had in his room a copy of the Ashtavakra Samhita. He would often ask the Swami to read it out to him. After reading a verse or two the Swami would refuse to proceed further, and say that it was a sin to call man God. But the Master would induce him to read on by saying that he was not insisting on his accepting this teaching but only asking him to read it out to him. This was one of the ways in which the Swami was taught Advaita, and this book came to have a great influence on his life. Swami Vivekananda laid great emphasis on Advaita and often declared that it would become the future religion of mankind. He called upon the world xvi ASHTAVAKRA SAMHITA to come under its banner and enjoy its inexhaustible blessings. We can do no better than repeat the same call with all the emphasis at our command. Calcutta, January 1, 1940. CONTENTS CHAPTER INTRODUCTION PAGE I. INSTRUCTION ON SELF-REALIZATION II. III. THE DISCIPLE'S JOY AT SELF-REALIZATION TEST OF DISCIPLE'S SELF-REALIZATION IV. GLORIFICATION OF SELF-REALIZATION V. FOUR WAYS TO SELF-REALIZATION VI. THE HIGHER KNOWLEDGE VII. DISCIPLE'S REALIZATION VIII. BONDAGE AND LIBERATION ... IX. DETACHMENT x. QUIETUDE XI. WISDOM XII. DISCIPLE'S REALIZATION XIII. HAPPINESS XIV. PEACE XV. KNOWLEDGE OF THE SELF XVI. SPECIAL INSTRUCTION XVII. THE TRUE KNOWER XVIII. PEACE INDEX ... iii ... 1 16 33 43 ... 48 52 ... ... 56 60 63 70 77 84 91 ... 98 103 ... ... 119 129 ... 144 227 ASHTAVAKRA SAMHITA CHAPTER I INSTRUCTION ON SELF-REALIZATION जनक उवाच । कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति । वैराग्यं च कथं प्राप्तमेतद् ब्रूहि मम प्रभो ॥१॥ जनक: Janaka उवाच said : कथं How (लोक. man) ज्ञानम् knowledge अवाप्नोति acqui- res कथं how मुक्ति: liberation भविष्यति will be कथं how 'वैराग्य' renunciation प्राप्तं is secured च and प्रभो O Lord एतत् this मम me ब्रूहि tell. Janaka asked: 1. How can knowledge1 be acquired? How can liberation² be attained? How is renunciation3 possible?---Tell me this, O Lord. [1 Knowledge---Realization of the identity of the individual self and Paramâtman or Brahman which is Existence, Knowledge and Bliss absolute. 2 Liberation---Freedom from ignorance, all bond- ages and limitations,―the effect of Knowledge mentioned above, i.e. the complete destruction of all misery and attainment of supreme bliss. 3 Renunciation---Non-attachment to the enjoy- ment of the objects of this world as well as of the world beyond. This forms the most important of the four qualifications required of an aspirant for the knowledge of Brahman,---the other three qualifica- tions being (i) discrimination between the real and the unreal, (ii) acquisition of the six cardinal moral virtues-regulation of mind, regulation of the sense- organs, etc., and (iii) intense longing for liberation.] अष्टावक्र उवाच । मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यज । क्षमार्जवदयातोषसत्यं पीयूषवद्भज ॥ २॥ अष्टावक्र: Ashtavakra उवाच said : तात O child चेत् if (त्व you ) मुक्तिम् emancipation इच्छसि wish (तर्हि then ) विषयान् the objects of the senses विषवत् like poison त्यज shun क्षमार्जवदयातोषसत्यं forgiveness, sincerity, kindness, contentment and truth like nectar भज seek. Ashtâvakra replied: 2. If you aspire after liberation, my child, shun the objects1 of the senses as poison and seek forgiveness, sincerity2, kindness, contentment and truth3 as nectar. [1 Objects etc.---Attachment to worldly objects is a great bar to spiritual progress and hence they should be shunned as bitter poison. The implication is that we should drive away all such ideas as "this is mine", "that is mine", which spring from the identification of Self with body, mind, etc. The giving up of external objects implies also the necessity of controlling the sense-organs. 2 Sincerity --- "To be one in mind and speech", as Sri Ramakrishna used to put it. He spoke very highly of this virtue as an essential of spiritual discipline. 3 Truth --- This virtue also was greatly emphasized by Sri Ramakrishna and was looked upon by him as a precious possession of a spiritual aspirant. It should be noted here that the cultivation of these virtues implies the control and purification of the internal sense, mind, so that it may reflect more and more of Divine light. This verse mentions the negative and positive practices of a spiritual aspirant. Giving up attach- ment for worldly things is the negative practice and cultivation of the moral virtues is the positive.] न पृथ्वी न जलं नाग्निर्न वायुद्यौर्न वा भवान् । एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये ॥३॥ भवान् You पृथ्वी earth न not जलं water न not अग्निः fire न not वायुः air न not द्यौ: ether न not वा or (त्वं you) मुक्तये for liberation आत्मानम् Self एषां of these साक्षिणां witness चिद्रूपं consciousness itself विद्धि know. 3. You are neither earth1, nor water, nor fire, nor air, nor ether. In order to attain liberation, know the Self as the witness of all these and Consciousness itself. 4 ASHTAVAKRA SAMHITA [Earth etc.-These are the five elements consti- tuting our body and mind with which we identify our Self and become miserable. But our self which is the witness and eternally distinct from body and mind which are its objects, is Consciousness itself. Our liberation lies in knowing the Self as such.] afa di quana fafa fauna fagfa 1 अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि ॥४॥ यदि If (त्व you) देहं body पृथक्कृत्य separating चिति in Intelligence विश्राम्य resting तिष्ठसि remain ( तर्हि then त्वम् you) अधुना now एव even सुखौ happy शान्त: peaceful बन्धमुक्तः free from bondage faufe will be. 4. If you detach' (yourself from) the body and rest in Intelligence, you will at once be happy, peaceful and free from bondage. [¹ Detach etc. Herein lies the essence of Advaita Sâdhanâ. By identifying the Self with the body which is not-Self and thus ascribing to Self the limitations of the body, such as birth, death, old age, disease, etc., we suffer all kinds of misery. The Self is really not the body. So if we can but get rid of this identification, we shall at once be conscious that we are Chit and thus become happy and free from bondage. 2 At once-i.e. the very moment the Self is known as distinct from body, because the Self is never really affected by body and mind,-they merely hide its glory even as clouds hide the sun.] INSTRUCTION ON SELF-REALIZATION न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः । असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव ॥५॥ त्व You विप्रादिकः with Brahmana at the beginning वर्ण: caste न not आश्रमी belonging to an Ashrama न not visible to the eyes not (you)F: unattached निराकार: formless विश्वसाक्षी witness of all असि are मुखी happy भव be. mana Ashrama.¹ 5 5. You do not belong to the Brâh- or any other caste or to any You are not perceived by the eyes. Unattached, formless and witness of all are you. Be happy.3 [Ashrama the four well-known stages of a Hindu's life prescribed by the scriptures,-Brahma- charya (Student Life), Gârhasthya (Householder's Life), Vânaprastha (Forest Life) and Sannyasa (Life of Renunciation). 2 Perceived etc.-i.e. never an object of sense- knowledge. Neither caste, Ashrama or any such thing can be predicated of the Self. The Self therefore has no obligation to perform duties pertaining to them. One must realize oneself as above such obligations,- as unattached, formless, etc. 3 Happy-i.e. by realizing yourself as formless etc.] 6 ASHTAVAKRA SAMHITA धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो । न कर्तासि न भोक्तासि मुक्तएवासि सर्वदा ॥६॥ not विभो O all-pervading one धर्माधर्मो virtue and vice pleasure pain mental & yours ( त्वं you ) कर्ता doer न not असि are भोक्ता enjoyer न not असि are सर्वदा ever मुक्त: free एव surely. 6. Virtue and vice,' pleasure and pain, are of the mind, not of you, O all- pervading one. You are neither doer nor enjoyer. Verily you are ever free. [Virtue and vice-These spring respectively from our right and wrong actions (both moral and ceremonial), which are possible only when we think ourselves as doers. 2 Pleasure and pain-effects of virtue and vicc on the mind. Virtue and vice, pleasure and pain are all mental. We identify ourselves with the mind and hence these are also wrongly ascribed to the Self.] ever एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा । अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ॥७॥ सर्वस्य Of all एक: one द्रष्टा seer (त्व you) असि are सर्वदा really free (you) fare f surely this alone your : bondage (that you) द्रष्टारं the seer इतरं as other पश्यसि see. INSTRUCTION ON SELF-REALIZATION 7 17. You are the one seer¹ of all and really ever free. Verily this alone is your bondage that you see the seer as other than such. [One seer i.e. you are the only subject, the entire universe being the object. Bondage-It consists in regarding the eternal subject, the Witness of the universe, the Self, as belonging to the objective world.] अहं कर्तेत्यहं मानमहाकृष्णाहिदंशितः । नाहं कर्तेति विश्वासामृतं पीत्वा सुखी भव ॥८॥ TI कर्ता doer इति this अहमानमहाकृष्णाहिदंशित: bitten by the great black serpent of egoism (you) I] कर्ता doer न not इति such विश्वासामृतं nectar of faith पीत्वा drinking सुखी happy भव be. 8. Do you who have been 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. [¹ Black serpent-because egoism causes spiritual death. 2 Nectar-It revives, and removes all pain. Even so, destruction of egoism revives spiritual conscious- ness and frees one from worldly misery.] onì faggataìsefufa faeuafaai । प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव ॥६॥ 8 ASHTAVAKRA SAMHITA अहम् I एक: One विशुद्धबोध: Pure Intelligence इति this निश्चयवह्निना by the fire of this conviction अज्ञानगहनं the forest of ignorance प्रज्वाल्य burning वीतशोक: frce from grief happy be. 9. Burn down the forest' of ignorance with the fire of the conviction, "I am the One and Pure³ Intelligence", and be free from grief and be happy. [¹ Forest-As one cannot see one's way in the forest, even so ignorance obstructs the vision of Truth. 2 One-because nothing exists except the Self. 3 Pure Self-effulgent. Our present conscious- ness is not pure, as it always has a not-Self as its object.] यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् । आनन्दपरमानन्दः स बोधस्त्वं सुखं चर ॥ १०॥ यव ( बोधे ) In which (Consciousness) इदं this विश्व universe like a snake in a rope कल्पित imagined a appears (: that : Consciousness) आनन्दपरमानन्द: Bliss - Supreme Bliss (भवति is ) सः that बोध: Consciousness you (are) happily live. 10. That (Consciousness) in which this universe appears being conceived like a snake in a rope, is Bliss-Supreme Bliss. You are that Consciousness. Be happy. [Like etc. This is a famous analogy of Advaita Vedanta. In the dark of night a rope is mistaken INSTRUCTION ON SELF-REALIZATION 9 for a snake which has no other reality than the rope itself. The rope does not really become a snake. Even so this universe has no real existence. It is the Self-pure Consciousness and Supreme Bliss-in which this universe is imagined to exist through ignorance. Consciousness which is the substratum of the universe remains eternally pure and unaffected. We are that Consciousness. Therefore we must cease identifying ourselves with any of these superimposed phenomena and thus be happy.] मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि । किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥११॥ हि Surely मुक्ताभिमानी one who considers oneself free मुक्त: free बद्धाभिमानो one who considers oneself bound अपि and बद्ध: bound या as मतिः the thought सा so गतिः attainment भवेत् is इह in this world इयं this किंवदन्ती popular saying true. 11. One who considers oneself free is free indeed and one who considers oneself bound remains bound. "As one thinks, so one becomes," is a popular saying in this world, which is too true. [This is a very significant utterance pregnant with an invaluable instruction for Self-realisation. In reality the Self is ever free, it never enters into a state of bondage. It is our ignorance that we think ourselves bound; and this thought makes our bondage persist and continue. If however we constantly think 10 ASHTAVARRA SAMHITA ourselves as the eternally free Self, the binding thought will vanish and we shall realise that we were ever free.] आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः । असङ्गो निस्पृहः शान्तो भ्रमात् संसारवानिव ॥ १२॥ आत्मा Self साक्षी witness विभुः all-pervading पूर्ण: perfect एक: one मुक्त: free चित् Intelligence चक्रिय: ac- tionless: unattached : desireless ; quite भ्रमात् through illusion ससारवान् of the world इव as if (wafa is). 12. The Self is witness, all-pervading, perfect, One, free, Intelligence, actionless, unattached, desireless and quiet. Through illusion it appears as if of the world." [¹ One-bereft of all differentiation from like or unlike objects and all attributes. 2 Of the world-bound by the desires of the world and involved in the cycle of birth and re-birth,- unlike what has been described of the Self in this verse.] कूटस्थं बोधमद्वै तमात्मानं परिभावय । आभासोऽहं भ्रमं मुक्ता भावं बाह्यमथान्तरम् ॥१३॥ अहम् I आभासः reflection (of Self) ( इति this ) भ्रमं illusion मुक्ता giving up बाह्यम् external अथ then आन्तरं internal identifications (of the Self) (and a relinquish- ing) कूटस्थ immovable बोधं Intelligence अर्हतं non- dual आत्मानं Self परिभावय meditate. INSTRUCTION ON SELF-REALIZATION 11 13. Meditate on the Atman as immov- able, Intelligence and non-dual, having given up external and internal self-modi- fications and the illusion "I am the re- flected self (individual soul)." Eaternal etc.-identification of the Self with "the body the physical and mental conditions such as, is mine" etc. (external) and "I am happy" etc. (internal). 2 Reflected cic.—finite consciousness which according to a school of Advaitins is the reflection of the Self in the mind.] देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक । वोधोऽहं ज्ञानखड़ गेन तन्निःकृत्य सुखी भव ॥१४॥ (हे O) पुत्रक child (त्वं you) देहाभिमानपार्शन by the noose of body-consciousness fat long : bound fare ( चत: so) अहं I बोध: Intelligence (इति this ) ज्ञानखड्गेन with the sword of knowledge that facutting off सुखौ happy भव be. 14. My child, you have long been in the noose of body-consciousness. Sever it with the sword of the knowledge "I am Intelligence" and be happy. [Long-i.e. from the beginning of time. It may be noted that though ignorance is without a beginning, it ends with the dawn of Knowledge.] 12 ASHTAVAKRA SAMHITA निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः । अयमेव हि ते बन्धः समाधिमनुतिष्ठसि ॥ १५॥ त्वं You निःसङ्ग: unattached निष्क्रियः actionless स्वप्रकाशः self-effulgent निरञ्जनः without blemish असि are भयम् this indeed surely your bondage ( that you) practise. meditation 15. You are unattached, actionless, self-effulgent and without any blemish. This indeed is your bondage' that you practise Samâdhi. [Bondage etc.-The Self is really ever free and without any action. Yet we betake ourselves to Samâdhi (suppression of mind) and similar other practices. Such attempts presuppose the thought that we are bound, and so long as we continue to think ourselves bound, Freedom is impossible. Ashtâvakra wants us to give up this thought altogether. For as he has said previously, one who considers oneself free is free indeed as surely as one who looks upon oneself as bound remains bound.] त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः । शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ॥ १६ ॥ इदं This विश्व' universe त्वया by you व्याप्तं pervaded त्वयि in you प्रोत diffused (च and ) त्व you यथार्थत: really शुद्धबुद्धखरूप: Pure Consciousness by nature (असि are ) _तुद्रचित्ततां little-mindedness मा not गमः attain. INSTRUCTION ON SELF-REALIZATION 13 16. You pervade' this universe and this universe exists in you. You are really Pure Consciousness by nature. Do not be small-minded.³ [Pervade etc.-The Self is the substance of the universe. 2 Exists etc.-The universe cannot exist without the Self as its substratum. 3 Small-minded-unlike your true nature described in the verse.] निरपेक्षो निर्विकारो निर्भर: शीतलाशयः । अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥१७॥ ( त्वं You) निरपेक्ष: unconditioned निर्विकार: immutable निर्भर : devoid of bulk and form शीतलाशय: of cool disposition of unfathomable intelligence अक्षुब्ध: unperturbed (असि are अत: so त्वं you ) चिन्मात्रवासन: desiring for Intelligence alone wa be. un- 17. You are unconditioned, immut- able, formless, unimpassioned,' of fathomable intelligence and unperturbed.³ Desire for Chit alone. [Unimpassioned-Because the heat of passions cannot reach the Self. 2 Unfathomable-Because Chit or Intelligence is above the limitations of relative knowledge. 3 Unperturbed-unaffected by any external or internal phenomena.] 14 ASHTAVAKRA SAMHITA साकारमनृतं विद्धि निराकारं तु निश्चलम् । एतत्तरखोपदेशेन न पुनर्भवसम्भवः ॥ १८॥ That which has formed unrcal faf know निराकार the formless तु but निश्चलं permanent (if know) एतत्तत्त्वोपदेशन by this instruction about truth पुनर्भवसम्भवः possibility of rebirth not (is) 18. 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. [That etc.-i.e. body etc. Formless-i.e. the Self. 3 Escape etc.-The round of birth and rebirth that one goes through is solely due to one's identifica- tion of the eternal Self with body, mind, etc. and is destroyed by the knowledge of the true nature of the Self, which has been described in the preceding verses.] यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः । तथैवास्मिन् शरीरेऽन्तः परितः परमेश्वरः ॥ १६ ॥ यथा As एव just आदर्शनध्यस्थे existing in a mirror रूपे in an image within fa: without and : that (आदर्श: mirror वर्तते exists) तथा so एव just अस्मिन् in this शरीरे in the body अन्त: inside परित: outside ( च and ) the Supreme Lord (and exists) 19. Just as a mirror exists within and without the image reflected in it, even so INSTRUCTION ON SELF-REALIZATION 15 the Supreme Lord exists inside and outside this body. [The idea is: The image in the mirror has no real existence. It is a mere appearance. Only the mirror exists. Even so, body, mind, etc. have no real existence. It is only by being superimposed on the Self that they appear to exist. Just as the reflec- tion cannot affect the mirror, so body, mind, etc. cannot affect the Self.] एकं सर्वगतं व्योम बहिरन्तर्यथा घटे । नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ॥२०॥ यथा As एक the same सर्वगतं all-pervading व्योम ether in a jar af: outside: inside (and a exists) तथा so नित्यं eternal निरन्तर all-pervasive ब्रह्म Brahman सर्वभूतगणे in all things ( वर्तते exists) 20. As the same all-pervading ether is inside and outside a jar, even so the eternal, all-pervasive Brahman exists in all things. CHAPTER II THE DISCIPLE'S JOY AT SELF-REALIZATION जनक उवाच । अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः । एतावन्तमहं कालं मोहेनैव विडम्बितः ॥ १॥ जनक: Janaka उवाच said : अहो 0 अहं I निरञ्जन: spotless शान्त calm प्रक्कृते: of Nature पर beyond बोध: Consciousness ( अस्मि am ) अहम् I एतावन्त this much काल time मोहेन by illusion एव only विडम्बित: duped ( आसम् was). Janaka said: 1. O, I am spotless,' tranquil, Pure Consciousness and beyond Nature. All this time I have been duped by illusion.* [Having attained spiritual illumination through the instructions of Ashtâvakra, Janaka now expresses his joy of Self-realization in the following verses. Spotless-free from all attributes. 2 Tranquil beyond any change. 3 All etc.-Until I received instructions from my Guru. 4 Illusion-i.e. of identifying the Self with body, mind, etc.] THE DISCIPLE'S JOY AT SELF-REALIZATION यथा प्रकाशयाम्येको देहमेनं तथा जगत् । अतो मम जगत्सर्वमथवा न च किञ्चन ॥२॥ 17 यथा (As अहं I) एक alone एनं this देहं body प्रकाशयामि illumine तथा so जगत् universe ( प्रकाश्यामि illumine ) all universe mine or च anything (mine) not. : therefore certainly f 2. As I alone reveal this body, even so do I reveal this universe. Therefore³ mine is all this universe, or verily nothing³ is mine. [As etc. Without the light of the Self, the body and the universe, being material, could not be revealed. 2 Therefore etc.-Because the light of the Self manifests the universe and thus makes it exist. It is superimposed on the Self. 3 Nothing etc.-Because from the absolute stand- point, the universe is non-existent.] सशरीरमहो विश्वं परित्यज्य मयाधुना । hafua dinımıza qcanzan fasìquà 113 अहो O अधुना now सशरौरं with the body विश्वं universe परित्यज्य leaving कुतश्चित् through some कौशलात् skill एव only परमात्मा Supreme Self मया by me विलोक्यते is visualized. 3. O, having renounced the universe along with the body, I am now² perceiving 18 ASHTAVAKRA SAMHITA the Supreme Self through wisdom ceived from my Guru). (re- [Having etc.-after knowing them to be unreal as they appear and in reality no other than the Self itself. 2 Now after being instructed by Ashtavakra.] qu a atual fuameleı: Dagegen: । आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम् ॥४॥ यथा As तरङ्गा: waves फेनबुदबुदा: foam and bubbles ( च (and) तोयत: from water न not भिन्ना: different तथा so आत्म- विनिर्गतं emanating from the Self विश्वम् universe आत्मन: from the Self not different. 4. As waves, foam and bubbles are not different from water, even so the universe emanating from the Self is not different from it. [Universe etc.-According to Advaita philo- sophy, the Atman is also the material cause of the universe, just as earth is the material cause of a pot. The pot is nothing but the earth with name and form superimposed on it. So is this universe but the Self with name and form superimposed on it. Just as waves, foam and bubbles are nothing but the sea, and are non-different from it, so the universe is but the Self, non-different from the Self. Cf. note 1 verse 10]. THE DISCIPLE'S JOY AT SELF-REALIZATION तन्तुमात्रो भवेदेव पटो यद्वद्विचारितः । आत्मतन्मात्रमेवेदं तद्वद्विश्वं विचारितम् ॥५॥ पट : Cloth विचारितः analysed ( सन् being ) यद्दत् as तन्तुमात्र: thread only एव certainly भवेत् is तद्दत् so इदं this विश्वं universe विचारितं considered ( सत् being ) आत्मतन्मात्रम् nothing but the Self ga certainly (is). 19 5. As cloth when analysed is found to be nothing but thread, even so¹ this universe, duly considered, is nothing but the self. [ Even so etc.-A cloth is made of thread, and is nothing but thread. Yet we falsely think it to be something separate and different from the thread. The universe is constituted of Self only, it is nothing but Self. Yet we look upon it as separate from the Self. This is an illusion. We find out our mistake regarding cloth through a little reasoning. We have similarly to get rid of our illusion regarding the universe.] यवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा । तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ॥६॥ यथा As एव just इक्षुरसे in the juice of the sugarcane क्लृप्ता produced शर्करा sugar तेन ( रसेन) with that (juice) व्याप्ता pervaded एव wholly (भवति is ) तथा so मयि in me लृप्तं produced विश्वं universe मया by me निरन्तरं through and through व्याप्तं pervaded ( भवति is ). 20 20 ASHTAVAKRA SAMHITA 6. Just as sugar generated in sugar- cane juice is wholly pervaded by it (juice), even so the universe produced in me' is permeated by me through and through. [The verse illustrates the all-pervasiveness of the Âtman. 1 Me-my real nature, i.e. the Self. In the subse- quent verses also the 'I' and 'me' mean the Self and not the Jiva.] आत्माज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते । रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद्भासते न हि ॥७॥ आत्मज्ञानात् From the ignorance of the Self जगत् world भाति appears आत्मज्ञानात् from the knowledge of the Self not appears verily from non-cognition of rope : snake Hifa appears from the recognition of that not appears. 77. The world appears from the ignor- ance 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. [An illusion persists only so long as we do not recognize the object on which the illusion has been superimposed. The example of the snake in the rope is pertinent in this connection. When we know the rope, the snake-knowledge vanishes. Even so, the world does not really exist, yet appears as existing through ignorance and disappears with the knowledge THE DISCIPLE'S JOY AT SELF-REALIZATION 21 of the Self on which the illusion of the world is imposed.] प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः । यदा प्रकाशते विश्वं तदाहम्भास एव हि ॥ ८॥ प्रकाश: Light मे my निजं own रूपं nature अहं I ततः from that अतिरिक्त: different न not अस्मि am यदा when विश्व universe प्रकाशते manifests तदा then अहम् I एव alone surely shine. 8. Light is my very nature and I am no other than that. When the universe manifests itself, verily then it is I that shine. [When etc.-The nature of the Self is Chit, Pure Consciousness, which makes possible knowledge of the phenomenal world. The world itself is material and has no consciousness of its own by which to reveal itself. It cannot be known unless the light of Self illumines it. The manifestation of the world therefore implies really the manifestation of the Self.] अहो विकल्पितं विश्वमज्ञानान्मयि भासते । रूप्यं शुक्तौ फणी रजौ वारि सूर्य्यकरे यथा ॥ ॥ अहो O यथा as शुक्तौ in the mother of pearl रूप्य silver रज्जौ in the rope फणी snake सूर्य्यकरे in the sunbeam वारि water (appears through ignorance विकल्पितं imagined विश्व universe मयि in me भासते appears. 22 22 ASHTAVAKRA SAMHITA as 9. O, the universe appears in me being conceived through ignorance, even silver appears in the mother-of-pearl, snake in the rope and water in the sun- beam. [¹ Silver etc. All these three are classical examples of Adhyâsa superimposition illusion. 2 Water-refers to mirage.] मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति । through मृदि कुम्भो जले वीचिः कनके कटकं यथा ॥ १०॥ यथा As कुम्भ: jug मृदि in clay वौचि: wave जले in the water कटकं bracelet कनके in gold ( लयम् एति dissolves तथा so ) मत्तः from me विनिर्गतं emanated विश्वं universe fa in me एव surely लयम् dissolution एप्यति will go to. 10. 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. [Just etc. All these three are examples of material cause. The Atman is the material cause of the universe which comes to be through the super- imposition of name and form on the Atman. With the dawn of Knowledge name and form vanish and only the Atman remains, even as a wave becomes water when its name and form vanish. 2 Emanated-being conceived through ignorance as mentioned in the previous verse. THE DISCIPLE'S JOY AT SELF-REALIZATION 23 3 Dissolve-when Self-knowledge will be attained and the universe will be merged in Self from which it was projected through ignorance.] अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे । ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशेऽपि तिष्ठतः ॥११॥ अहो Wonderful अहं I ब्रह्मादिस्तम्बपर्यन्तं from Brahmà down to the clump of grass when there is destruction of the world अपि even तिष्ठतः existing यस्य whose my f: destruction not is (a to to myself : adoration. that) 11. Wonderful am I! Adoration to myself who know no decay and survive even the destruction of the world from Brahmâ down to the clump of grass. [Myself in the absolute sense.] अहो अहं नमो मह्यमेकोऽहं देहवानपि । कचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः ॥१२॥ अहो Wonderful अहं I मह्यं to myself नमः adoration देहवान् having a body अपि even अहम् I एक: single ( अस्मि am ) ( अहं I ) क्वचित् anywhere न not गन्ता going (कुत: from anywhere) not coming (I) universe व्याप्य pervading अवस्थितः existing ( अस्मि am). 12. Wonderful am I! Adoration to myself who, though with a' body am one,² who neither go anywhere nor come from 24 anywhere universe. ASHTAVAKRA SAMHITA but abide pervading the [A body The body implies not only the gross one but also the subtle. Five sheaths or bodies are generally spoken of. One-The ego is constantly undergoing change owing to the changes in the body. It is changing its nature every moment, and thus a new ego springs every moment. But transcending all these changes abides the Atman which is ever immutable.] अहो अहं नमो मा दक्षो नास्तीह मत्समः । असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम् ॥१३॥ अही Wonderful अहं I मा to myself नमः adoration इह in this world मत्सम: like me दक्षः capable न not अस्ति is येन for शरीरेण with the body असस्पृश्य without touching चिरं ever विश्वं universe ( मया by me ) धृतम् is borne. 13. Wonderful am I! Adoration to myself! There is none' so capable as I, who am bearing the universe for all eter- nity without touching it with the body. [None etc.-The verse describes the infinite power of the Self. Ordinarily in order to bear anything one has to do it with one's limbs. The thing borne must necessarily be of a limited weight and magnitude, and it cannot be borne for a long time. But it is quite different with regard to the Self. It is bearing this infinite universe for all THE DISCIPLE'S JOY AT SELF-REALIZATION 25 eternity even without taking the help of any instru- ment such as the body. Infinite and wonderful must be its capacity.] अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन । अथवा यस्य मे सर्वं यद्वाङ्मनसगोचरम् ॥ १४ ॥ my किञ्चन any- अहो Wonderful अहं I यस्य whose मे thing न not अस्ति is अथवा or यत् which वाङ्मनसगोचरं within the range of speech and mind (and that ) all whose my (to that) to myself H: adoration. 14. Wonderful am I! Adoration to myself who have nothing¹ or have all that is thought and spoken of. [Nothing spoken from the standpoint of the Self when nothing exists except the Self. Or it may mean that the Self being unattached, nothing belongs to it. All etc. Because the Self has created the universe and supports it. Thought etc.-This phrase refers to the pheno- menal nature of the universe,-for only phenomena can be thought and spoken about.] ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम् । अज्ञानाद्भाति यत्रेदं सोऽहमस्मि निरञ्जनः ॥ १५॥ Knowledge knowable ч as well as knower त्रितयं triad वास्तवं in reality न not अस्ति is यव where this (fa triad) through ignorance भाति appears निरञ्जन: stainless स: that अहम् I अस्मि am. 26 ASHTAVAKRA SAMHITA 15. Knowledge,' knower and know- able these three do not in reality exist. I am that stainless (Self) in which this triad appears through ignorance. [¹ Knowledge etc.―The universe from the epistemological standpoint consists of these three elements the knower, the object of knowledge and the act of knowledge. We consider ourselves through Mâyâ or ignorance as the first of these threc,-the knower. In reality we are above all these three. We are not a factor of this triad, but That itself on which this triad rests, the Self. Supreme realiza- tion consists in breaking the tangle of this triad and going beyond it. 2 Stainless-Free from the defects of the material world.] द्वैतमूलमहो दुःखं नान्यत्तस्यास्ति भेषजम् । gruðazyar að quìsë fazaìsue: ॥L&॥ अहो Oh दुःखं misery हैतमूलं having duality as root ( अस्ति is ) अहम् I एक: one चित् intelligence रस: bliss श्रमल: pure (am) this all visible object मृषा unreal ( भवति is इति बोधात् except this knowledge ) तस्य of that ( दुःखस्य of misery ) अन्यत् other भेषजं remedy not fis. 16. 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 and pure, intelligence and bliss. THE DISCIPLE'S JOY AT SELF-REALIZATION बोधमात्रोऽहमज्ञानादुपाधिः कल्पितो मया । qa fagnaì fazzi fafained frufað¤ ॥29॥ 27 मया अहं I बोधमात्र Pure knowledge ( अति am ) by me उपाधि: limitation अज्ञानात् from ignorance कल्पितः imagined एवं in this way नित्यं constantly विम्टशत: reflecting मम my निर्विकल्पे in the undifferentiated स्थिति: abiding (чa has been). 17. I am Pure Intelligence. Through ignorance I have imposed limitation* (upon myself). Constantly reflecting in this way, I am abiding in the Absolute.² [Limitation-viz., egoism, mind, body, etc. 2 Absolute-where duality vanishes and the Self shines in its pristine glory.] न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्ता निराश्रया । अहो म स्थितं विश्व' वस्तुतो न मयि स्थितम् ॥ १८ ॥ मे My बन्ध: bondage न not अस्ति is मोक्षः liberation वा or ( न not अस्ति is ) भ्रान्तिः illusion निराश्रया without support (at being) has ceased in me स्थितं existing विश्व' universe वस्तुतः in reality मयि in me न not स्थितम् existing. 18. I have neither' bondage nor freedom. The illusion having lost its support has ceased. Oh, the universe,³ though existing in me, does not in reality so exist. 28 ASHTAVAKRA SAMHITA [Neither etc.-The Atman is eternally free. It is never really bound, it only appears to be so. 2 Illusion etc.-We think ourselves bound and seek liberation. This is only an illusion which has its basis in the ignorance of our true nature. When by constantly reflecting on the pure nature of the Self this ignorance is destroyed, the illusion loses its support and vanishes. Universe etc.-When from the relative stand- point the universe is considered to exist, it has its basis in me who am Brahman itself. But from the absolute standpoint, there is no universe. I alone am.] सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम् । शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ॥१६॥ इदं This सशरीरं with the body विश्वं universe न not किञ्चित् anything आत्मा Self शुद्ध चिन्मात्र : Pure consciousness alone च and ( भवति is ) इति this ( मया by me ) निश्चितं known for certain तत् so अधुना now कस्मिन् on which कल्पना imagination ( स्यात् can be ). 19. 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 imagination² be possible? [Now When ignorance has been destroyed. body.] Imagination-i.e. of the universe and the THE DISCIPLE'S JOY AT SELF-REALIZATION शरीरं स्वर्गनरको बन्धमोक्षौ भयं तथा । कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ॥२०॥ 29 शरीर Body खर्गनरकौ heaven and hell बन्दमोचौ bondage and freedom as also भयं fear एतत् this ( सर्व all ) कल्पनामात्रम् mere imagination ч surely ( भवति is ) चिदात्मन: whose nature is Consciousness मे my ( एतेन सर्वेण with all these ) किं what कार्यम् to be done. 20. 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? [The idea is: So long as we consider body, heaven, hell, etc. to be real, we are impelled to act in relations to them. But the nature of the Self is absolute knowledge; and only within relative knowl- edge the ideas of heaven, hell, etc. are possible. Therefore these have no reality to one who has attained Self-knowledge; and such a one has nothing to do with them.] अहो जनसमूहेsपि न द्वैतं पश्यतो मम । अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम् ॥२१॥ अहो Oh ईतं duality न जनसमूहे in the multitude of wilderness as if not पश्यत: seeing मम my human beings अपि even become I where रतिं attachment करवाणि should do. 30 ASHTAVAKRA SAMHITA 21. O, I do not find any duality. Even the multitude of human beings, therefore, has become like a wilderness." What should I attach myself to ? [1 Wilderness-In the wilderness we feel abso- lutely alone. The consciousness of aloneness comes to one who has reached the Advaita state. Though apparently there may be a crowd of men, really he is conscious only of the One. 2 What etc. As there is nothing real besides my self to what should I attach myself?] नाहं देहो न मे देहो जीवो नाहमहं हि चित् । अयमेव हि मे वन्य आसीत् या जीविते स्पृहा ॥२२॥ अहं I देहः body न not मे my देहः body न not अहं I जीव: finite self न not अहं I हि surely चित् intelligence जीवित to life या that स्पृहा desire ( आसीत् was ) अयम् this alone surely my bondage was. 22. Neither am I this body, nor am I embodied. I am not Jiva,' I am Chit. This indeed was my bondage that I had thirst for life. [Jiva refers to finite self. The Self identifying itself with egoism etc. is designated as Jiva. Bondage etc.-The Self is Consciousness (Chit) and therefore beyond birth and death. Hence to desire to live is to deny our real nature. This ignor- ance is bondage.] THE DISCIPLE'S JOY AT SELF-REALIZATION अहो भुवन कल्लोलैर्विचित्रैर्द्राक् समुत्थितम् । मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते ॥ २३॥ 31 अहो Oh अनन्तमहाम्भोधौ in the limitless ocean मयि in me चित्तवाते the wind of the mind समुद्यते rising ( सति being ) विचित्रै: diverse भुवन कल्लोलैः waves of worlds द्राक् immediately reproduced. 23. Oh, in me, the limitless ocean, diverse waves of worlds are produced forth- with on the rising of the wind of the mind. [The Self has been likened to a limitless ocean where waves are produced when there is wind. There is no creation in the infinite Self. It is only when through ignorance egoism etc. come into existence that the manifold universe seems to present itself. The material of all worlds is the Self itself, just as the waters that make the waves are the ocean itself. The wind creates forms; similarly it is mind that gives form to the formless Chit.] मय्यनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति । अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः ॥२४॥ अनन्तमहाम्भोधौ In the limitless ocean मयि in me चित्तवाते the wind of the mind प्रशाम्यति ceasing जीववणिजः of the embodied self, the trader: the ark of the universe अभाग्यात् through misfortune विनश्वर: apt to be destroyed (afa becomes). 24. With the calming of the wind of the mind in the infinite ocean of myself, 32 ASHTAVAKRA SAMHITA the ark of the universe of Jiva' the trader, unfortunately meets destruction." [Jiva etc.-Jiva is a trader; his Karmas are his commerce; and good and bad fruits are his profit and loss. The world is his mercaantman in which he carries on his trade. 2 Meets destruction-vanishes. The universe and the Jiva manifest themselves with the manifestation of the mind. With the destruction of the latter, the former are also destroyed.] मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचयः । उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः ॥२५॥ आश्चर्यं Wonderful अनन्तमहाम्भोधौ in the limitless ocean मयि in me जीववौचय: the waves of individual selves स्वभावत: according to their nature उद्यन्ति rise घ्नन्ति strike खेलन्ति play प्रविशन्ति enter ( च and ). 25. 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. [Disappear-When ignorance is destroyed and Karma is worked out. 2 According etc.-according to the state of the ignorance and Karmas of the Jivas.] CHAPTER III TEST OF DISCIPLE'S SELF-REALIZATION अष्टावक्र उवाच । अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः । तवात्मज्ञस्य धीरस्य कथमर्थार्जने रतिः ॥१॥ अष्टावक्रः Ashtavakra उवाच said : आत्मानं Self तत्त्वतः in its true nature अविनाशिनम् indes- tructible i one fasknowing of the knower of Self धौरस्य of one who is serene तव your कथं how अर्थार्जने in the acquisition of wealth रतिः attachment ( अस्ति is ) . Ashtavakra said: 1. Having known yourself as really indestructible and one, how is it that you, serene and knower of Self, feel attached to the acquisition of wealth? [Janaka is not yet fully established in the state of Self-realization. Ashtavakra is therefore testing him and pointing out the anomalies of his behaviour in order to improve him. 1 How etc.-A man of Self-realization knows him- self to be perfect, immortal and all-in-all and does not want anything. How can he long for wealth ?] 3 34 ASHTAVAKRA SAMHITA आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे । शुक्रज्ञानतो लोभो यथा रजतविभ्रमे ॥२॥ अहो Alas यथा as शुक्ते: of pearl-oyster अज्ञानतः from ignorance illusion of silver (being caused ) लोभः greed ( भवति is तथा so ) आत्माज्ञानात् from ignorance of the Self in the objects of illusory perception प्रीतिः attachment ( भवति is ). 2. Alas, as greed arises from the illu- sion of silver caused by the ignorance of mother-of-pearl, even so arises the attach- ment to the objects of illusory perception from the ignorance of the Self. [Ashtavakra is pointing out to Janaka that his attachment to the things of the world is due to the ignorance of their true nature, for nothing but the Self really exists, the objects of the senses being only an illusion. When the Self is truly known, our attachment to the so-called sense-objects ceases, even as our greed of silver ceases when the mother-of- pearl is known.] विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे । सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥३॥ सागरे In the ocean तरङ्गाः waves इव like यत्र where इदं this विश्वं universe स्फुरति appears स: that अहम् I अस्मि am इति this विज्ञाय knowing किं why दोन poor इव like ( त्वं you ) धावसि run. TEST OF DISCIPLE'S SELF-REALIZATION 35 3. 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? [Why etc. All our fear, misery, helplessness or want proceed from the conception of the universe as other than our own self. As the waves are no other than the sea itself, even so the universe is nothing but our own self. One attaining such knowledge should become serene, fearless and self- contained.] श्रुत्वापि शुद्धचैतन्यमात्मानमतिसुन्दरम् । उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥४॥ आत्मानं Self शुद्धचैतन्यं Pure Consciousness अतिसुन्दरं surpassingly beautiful hearing even ( जन: person कथ how) उपस्थे to generative organs अत्यन्तसंसक्तः deeply attached ( सन् being) मालिन्यम् impurity अधिगच्छति attains. 4. Even after hearing oneself to be Pure Consciousness and surpassingly beau- tiful, how can one be attached to lust and thus become unclean²? [How etc. Self-knowledge and lust cannot exist together. He who has known the Self cannot find any other thing beautiful and attractive. Lust is coveting the body. 2 Unclean-Lust creates and increases the body- consciousness and is an unclean condition of mind. It clouds spiritual consciousness.] 36 ASHTAVAKRA SAMHITA सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । मुनेर्जात आश्चर्यं ममत्वमनुवर्त्तते ॥५॥ सर्वभूतेषु In all things आत्मानं Self सर्वभूतानि all things च also आत्मनि in Self च and जानत: knowing मुनेः of the sage ममत्वम् egoism अनुवर्त्तते continues ( इति this ) आश्चर्यम् wonderful. 5. It is strange that the sense of ownership should continue even in the sage who has realized the Self in all and all in the Self. [Sense etc. It arises out of the sense of duality in which the true nature of the Self is unknown and other things are considered to be existing outside oneself and there is a desire to possess them.] आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः । आश्चर्यं कामवशगो विकलः केलिशिक्षया ॥ ६ ॥ परमाई In supreme non-duality आस्थितः abiding मोक्षार्थे in the end of liberation व्यवस्थित: fixed अपि even ( जन : man) कामवशग: subject to lust ( सन् being ) केलिशिक्षया by the practice of amorous pastimes विकल: weakened ( दृश्यते is seen इति this ) आश्चर्यम् wonderful. 6. Strange that abiding in the supreme non-duality and intent on libera- tion, one should yet be subject to lust and be unsettled by the practice of amorous pastimes! TEST OF DISCIPLE'S SELF-REALIZATION उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः । आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः ॥७॥ 37 उद्भूतं Produced कामं lust ज्ञानदुर्मित्वम् enemy of Knowl- edge अवधार्य knowing for certain अतिदुर्बल: extremely weak अन्तं कालम् last days अनुश्रित approaching ( जन: man ) कामम् sensual enjoyment आकाङ्क्षत् should desire ( इति this ) आश्चर्यम् strange. 7. 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. इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः । आश्चर्यं मोक्षकामस्य मोक्षादेव विभीषिका ॥८॥ इहामुत्र In this world and the next विरक्तस्य of one who is unattached fan of one who discrimi- nates the eternal from the transient of one who longs for emancipation from eman- cipation एव even विभीषिका fear ( भवति is इति this ) आश्चर्यम् strange. 8. 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 emancipation³ itself. [Emancipation-should be afraid of losing their so-called individuality. Vide Mândukya Kârikâ â भयदर्शिन: । ] 38 ASHTAVAKRA SAMHITA धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा । आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥ ६॥ धीर: The serene person तु but भोज्यमान: feted and feasted अपि even पौड्यमान: tormented अपि even सर्वदा ever केवलम् absolute आत्मानं Self पश्यन् seeing न not तुष्यति is pleased not fa is angry (and ). 9. But feted and feasted or tor- mented, the serene person ever sees the absolute Self and is thus neither gratified nor angry. [But From verse 1 to verse 8 of this chapter the anomalous conditions of the half-hearted Sâdhaka have been described. Ashtavakra has pointed out therein the contradictions of his life and practice, indicating that true Self-knowledge there was not yet. From the 9th verse on, the mind and practice of a true Jnâni are being pointed out. 2 Serene-One whose mind is not agitated even when there are causes to make it so. Cf. Gita II. 56, 57%; VI. 7%; V. 20.] चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत् । zjeað anfq fazarqi hui yrða neterTT: ॥{0॥ महाशय: The high-souled one स्वं own शरीरम् body अन्यशरौरवत् like another's body चेष्टमानं acting पश्यति sees ( तस्मात् so स: he ) संस्तवे in praise निन्दायां in blame च and अपि even कथं how तुभ्येत् should be disturbed. TEST OF DISCIPLE'S SELF-REALIZATION 39 10. The high-souled person witnesses his own body acting as if it were another's. As such, how¹ can he be disturbed by praise or blame? [How etc.-Praise and blame have always reference to one's behaviour which is expressed through bodily actions. But if one finds one's bodily and mental actions to have no connection with one- self, one is not affected by praise or blame. The Jnâni finds that the mind and the body and their activities to be different from the Self. Cf. Gita III. 27-28.] anununafue fazi qrua fananign: 1 अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ॥११॥ इदं This विश्व universe मायामात्रं mere illusion पश्यन् seeing विगतकौतुक: with curiosity gone धीरधीः one of steady mind death approaching (d being ) अपि even कथं how वस्यति fears. 11. Realizing this universe as mere illusion and losing all interest therein, how can one of steady mind fear even the approach of death? [Losing etc.-One cannot have any interest in a non-existent thing. Fear etc. The Self is eternal,-birthless, death- less. Births and deaths are really illusory phenomena. A knower of Self, therefore, has no reason to be afraid of the dissolution of the body, by which the Self is not affected in the least. Cf. Gita II. 13-18.] 40 ASHTAVAKRA SAMHITA निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः । तस्यात्मज्ञानतृप्तस्य तुलना केन जायते ॥ १२ ॥ यस्य Whose नैराश्ये in disappointment अपि even मानसं mind निःस्पृहं free from desire महात्मन: of great- souled of him who is satisfied with Self- knowledge तस्य his केन with whom तुलना comparison जायते can be. 12. With whom can we compare that great-souled one, contented with the knowledge of Self, who is desireless' even in disappointment? [Desireless etc.-Even in disappointment the ordinary man cannot give up his desire. On the other hand, he often sticks faster to it. Such, however, is not the case with the man of realization. He cannot really have any disappointment, because he has no desire. But even when there are causes for dis- appointment (for he also engages in action and may sometimes fail), he remains unaffected,-he does not stick to his desires and suffer.] स्वभावादेव जानानो दृश्यमेतन्न किञ्चन । LÉ anafuz zanzi a fà qæfa aftcat: ॥23॥ एतत् This दृश्य' object of perception स्वभावात् in its nature एव verily न not किञ्चन anything ( इति this ) जानान: knowing धौरधी: steady-minded स: that ( जन: man this acceptable this rejectable ( इति this ) किं why पश्यति sees. TEST OF DISCIPLE'S SELF-REALIZATION 41 13. Why should that steady-minded one who knows the Object' to be in its very nature nothing², consider this fit to be accepted and that fit to be rejected? [Object the internal and external universe. 2 Nothing in an absolute sense. The Self alone is existent. Everything else is really non-existent and is but an illusory superimposition on the Self. Hence the wise become unattached to the objects of the world and neither hanker after those objects which give pleasure nor shun those which give pain.] अन्तस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः । यद्गच्छयागतो भोगो न दुःखाय न तुष्टये ॥१४॥ अन्तस्त्यक्तकषायस्य Of one who has given up worldly attachment from the mind of one who is beyond the pairs of opposites fro: of one who is free from desire : coming as a matter of course भोग: experience दुःखाय for pain न not ( भवति is ) gea for pleasure ( & and ) = not (af is). 14. 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 experience² coming as a matter of course does not cause either pleasure or pain. [Pairs etc. such as, happiness and misery, heat and cold, etc. 42 ASHTAVAKRA SAMHITA 2 Experience-object of experience. All our plea- sures or pains arise from contact of the senses with pleasure-giving or pain-producing objects which makes us attached to the former and hate the latter. But they cannot produce any pleasurable or painful sensa- tions if we have neither attraction nor repulsion for them, and allow them to come as a matter of course.] CHAPTER IV GLORIFICATION OF SELF-REALIZATION अष्टावक्र उवाच । हन्तात्मज्ञस्य धीरस्य खेलतो भोगलीलया । न हि संसारवाहीकैर्मूढैः सह समानता ॥१॥ अष्टावक्र: Ashtavakra उवाच said : हन्त Oh भोगलौलया with the game of enjoyment खेलत: playing धीरस्य of the man of understanding आत्मज्ञस्य of the knower of Self मूढै: deluded संसारवाहीकैः the oxen of the world with equality or similarity not surely (is). Ashtavakra said: 1. 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. [ Who etc. – Because the enjoyment of the world is like play to a man of realization who is unattached to it, and is not affected by it. 2 Beasts etc.-men attached to the world and buffetted by its joys and miseries. They cannot look upon the world as a play.] यत्पदं प्रेप्लवो दीनाः शक्राद्याः सर्वदेवताः । अहो तत्र स्थितो योगी न हर्षमुपगच्छति ॥२॥ 44 ASHTAVAKRA SAMHITA अहो Oh शक्राद्या: beginning with Indra सर्वदेवताः all gods यत्पदं which state प्रेसव: hankering after दोना: unhappy (become) तत्र there f: abiding Yogi elation not ч attains. 2. Oh, the Yogi does not feel elated abiding in that state which Indra and all other gods hanker after and become unhappy.³ [Does etc. Because he feels that to be only natural to himself. We feel elated only when any- thing unaccustomed, yet much-coveted, happens to us. But Satchidânanda is our very being and is nothing unaccustomed to the knower of Self. 2 State The Absolute Existence-Bliss Supreme. 3 Unhappy-Because they cannot attain It.] तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते । A MICHAEL YÜZ Grumanfq azfa: 113॥ तज्ज्ञस्य Of one who has known That अन्तः inside पुण्यपापाभ्यां with virtue and vice स्पर्श: touch हि surely न not जायते is हि as आकाशस्य of the sky घूमेन with smoke सङ्गति: contact दृश्यमाना appearing अपि even न not ( जायते exists ). 3. The heart of one who has known That is not surely touched by virtue and vice, just as the sky is not touched by smoke, even though it appears to be. GLORIFICATION OF SELF-REALIZATION आत्मैवेदं जगत्सर्व ज्ञातं येन महात्मना । यद्गच्छया वर्त्तमानं तं निषेद्धुं क्षमेत कः ॥४॥ 45 न by which महात्मना by the great souled one इदं this सर्वं all जगत् universe आत्मा Self एव alone ( इति is known him according as he remaining : who to prohibit this likes क्षमेत can. 4. Who can prohibit that great-souled one who has known this entire universe to be the Self alone, from living as he pleases? [From etc.-The man of Supreme Realization is beyond all scriptural injunctions. He is supremely indifferent to all the prescribed laws of conduct. For these all are formulated for ignorant minds. That, however, does not mean moral anarchy. For it is said in the scriptures that the man of realization does not stoop to evil actions, as all evil propensities (Samskâras) are annihilated before the highest state of realization is reached. As Sri Ramakrishna puts it: An expert dancer never takes a wrong step.] आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे । विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने ॥५॥ ब्रह्मस्तम्बपर्यन्त From Brahmà down to the clump of grass चतुर्विधे of four kinds भूतग्रामे in all beings विज्ञस्य of the wise one एव alone हि surely इच्छानिच्छाविवर्जने in 46 ASHTAVAKRA SAMHITA renouncing desire and aversion सामर्थ्यं' strength ( भवति is ). 5. Of the four kinds of created beings from Brahmâ down to the clump of grass, it is the wise one alone who is capable of renouncing desire and aversion. [Four etc.-namely, Jarâyuja (born from uterus), Andaja (born from egg), Svedaja (generated by warm vapour or sweat) and Udbhijja (sprouting up). Here it means the entire creation comprising also gods and other subtle beings. It etc. As long as a man is ignorant of the true nature of himself and the universe, he must have desires and aversions. Certain things he will consider good and desirable and others opposite. But one who has known himself and the world as Brahman, sees only one and has therefore no special likes or dislikes. He takes things playfully. He may seem attached to one thing one moment, but the next moment he may totally forget it.] आत्मानमद्वयं कश्चिजानाति 'जगदीश्वरं । द्वेत्ति तत् स कुरुते न भयं तस्य कुत्रचित् ॥६॥ कश्चित् Scarcely one आत्मानम् Self अहयं non-dual जगदीश्वरं lord of the universe knows : he which वेत्ति knows तत् that कुरुते does तस्य his कुत्रचित् anywhere भयं fear न not ( अस्ति is ). GLORIFICATION OF SELF-REALIZATION 47 6. Rare is the man who knows the Self as One without a second as well as the lord of the universe. He does what he knows and has no fear from any quarter. [ Knows considers worth doing. A knower of Self has no duty, as ordinary men have, compelled by environments and their own limitations. Has etc.-Because he sees nothing outside himself.] CHAPTER V FOUR WAYS TO SELF-REALIZATION अष्टावक्र उवाच । a à agìsfa hanfu få ygezahfussfa । सङ्घातविलयं कुर्वन्नेवमेव लयं व्रज ॥१॥ अष्टावक्र: Ashtavakra उवाच said : Your with anything verily : contact न not अस्ति is ( अत: so ) शुद्ध: pure ( त्वं you ) किं what त्यक्तुं to renounce इच्छसि wish सङ्घातविलयं dissolution of the complex कुर्वन् effecting एवम् thus एव surely लयं Dissolution яattain. Ashtavakra said: 1. You have no contact with any- thing whatsoever. Therefore, pure as you are, what do you want to renounce? Destroy the complex² and even thus enter into (the state of) Dissolution.* [This chapter describes four different ways for the realization of the absolute state. The first verse speaks of being Asanga, unattached; the second of looking upon the universe as the same reality as the Self there is only one Atman; the third of consider- ing the phenomenal universe as illusory%3B and the FOUR WAYS TO SELF-REALIZATION 49 fourth of remaining unaffected by the phenomena of the universe, internal and external. Any of these four outlooks will lead to the realization of the Absolute. to. 1 What etc.-We renounce what we are attached But the pure Self is unattached. 2 Complex-the aggregate of the body, mind, intellect, the senses, etc. We are at present identify- ing the Self with all these and thus making them exist. This identification prevents us from realizing the Self. The moment we shall destroy this identifica- tion, we shall merge in the Absolute. 3 Thus by destroying the complex. 1 Dissolution-The state in which no phenomena exists, the Absolute.] उदेति भवतो विश्वं वारिधेखि बुदबुदः । इति ज्ञात्वैकमात्मानमेवमेव लयं व्रज ॥ २ ॥ वारिधॆ: From the sea बुद्द द: bubbles इव like भवत: from you विश्वम् universe उदेति rises इति thus चात्मानम् Self एकं one ज्ञात्वा knowing एवम् in this way एव verily लयं Dissolution attain. 2. The universe rises from you like' bubbles rising from the sea. Thus know the Atman to be one and enter even thus into (the state of) Dissolution. 50 ASHTAVAKRA SAMHITA [Like etc. thus showing that the reality of the phenomenal world is no other than the Self itself. Thus The knowledge that Atman alone exists negates the phenomenal world and thus the Absolute is realized.] प्रत्यक्षमप्यवस्तु त्वाद्विश्वं नास्त्यमले त्वयि । रज्जुसर्प इव व्यक्तमेवमेव लयं व्रज ॥३॥ रज्ज ुसर्प: The snake in the rope इव like व्यक्त mani- fested विश्व' universe प्रत्यक्षम् visible अपि though अवस्तुत्वात् on account of being unsubstantial pure a in you न not अस्ति is एवम् thus एव verily लयं Dissolution ब्रज attain. 3. The universe, being manifested' like the snake in the rope, does not exist in you who are pure, even though it is present to the senses; because it is unreal. Thus verily do you enter into (the state of) Dissolution. [Manifested etc.-This classical example of the snake in the rope indicates that the universe which has been superimposed on the Self is really non- existent. 2 Pure-The illusion of the world can never affect the Self. 3 Thus having known the universe to be non- real.] FOUR WAYS TO SELF-REALIZATION Aug:aya: qui nonācigaaì: AA: 1 समजीवितमृत्युः सन्नेवमेव लयं व्रज ॥४॥ 51 पूर्ण: Perfect समदुःखसुखः to whom misery and happi- ness are the same in hope and despair : same: to whom life and death are the same सन् being ( त्वम् you ) एवम् thus एव verily लयं Dissolution attain. 4. You are perfect and equanimous in misery and happiness, hope and despair, and life and death. Therefore even thus do you attain (the state of) Dissolution. [Verses 1-3 deal with the dissolution of the external world. This verse deals with the dissolution of the internal world-the world of thought and feelings. We are affected by joy and sorrow, hope and despair, and life and death as long as we consider ourselves as imperfect, as other than the Self. The moment we know ourselves as the Atman which alone is perfect, we go beyond all pairs of opposites and are unaffected by them and thus realize our free nature.] CHAPTER VI THE HIGHER KNOWLEDGE अष्टावक्र उवाच । आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत् । इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ १ ॥ अष्टावक्र: Ashtavakra उवाच said : अहम् I आकाशवत् like space अनन्त: limitless प्राकृतं phe- nomenal जगत् world घटवत् like a jar इति this ज्ञानं Knowledge ( भवति is ) तथा so एतस्य of this त्याग: rel- inquishment not acceptance not dis- solution (not and fa is ). Ashtavakra said: 1. Boundless as space am I. The phenomenal world is like a jar. This³ is Knowledge. So it has neither to be renounced nor accepted nor destroyed." [Phenomenal-Prâkrita = evolved out of Prakriti. 2 Like etc. Just as a jar contains a space which is the same as the infinite space, so the universe with its manifold name and form, contains a reality which is identical with the Atman. 3 This etc. The sage Ashtâvakra speaks in this chapter of a higher outlook. In the previous chapter he spoke of Laya, of the need and methods of going THE HIGHER KNOWLEDGE 53 beyond the relative consciousness into the Absolute. But even this attempt at Laya rises out of a vestige of ignorance; for the pure Self was never at any time bound. Here he speaks of that higher outlook to which the universe and its consciousness is no longer a bondage and does not, therefore, require to be transcended. That is to say, the universe, to this view, reveals itself as being of the same substance as the Atman itself. All is now the Self. As Sri Ramakrishna said, till we have reached the roof, we negate the stairs as something other than the roof, but when we have reached the roof, we find that the stairs and the roof are of the same material. 4 So When this Knowledge has been attained, there is then only the one Self%; the question of renouncing, accepting or destroying anything does not arise. 5 It the phenomenal world. 6 world. Accepted We then do not feel attached to the 7 Destroyed-We then do not require to negate it as something other than Atman.] महोदधिरिवाहं स प्रपञ्चो वीचिसन्निभः । इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥२॥ अस्मि am ) सः That अहं I महोदधिः ocean इव like प्रपञ्चः phenomenal universe वौचिसन्निभः like the wave ( भवति is ) इति etc. as before. 54 ASHTAVAKRA SAMHITA 2. 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. [Like etc. This example makes clearer the one- ness of the Self and the universe,-both same sub- stance like ocean and its wave.] अहं स शुक्तिसङ्काशो रूप्यवद्विश्वकल्पना । इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥३॥ स: That अहं I शुक्तिसङ्काश : like mother-of-pearl ( अस्मि am ) विश्वकल्पना the world-projection रूप्यवत् like silver (afa is) sf etc. as before. 3. 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. [Like etc. The reality behind the silver-illusion is the pearl-oyster. Even so the reality of the universe is the Self itself.] अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि । इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥४॥ अहं I वा indeed सर्वभूतेषु in all beings ( अस्मि am ) अथ and सर्वभूतानि all beings मयि in me ( सन्ति are ) fa etc. as before. THE HIGHER KNOWLEDGE 55 55 4. 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. [I etc. I am the inner substance of all beings. 2 All etc. I am the substratum of the universe. This verse also indicates that the reality of the Self and of the phenomena are not different. The Atman is both the contained and the container of the universe.] CHAPTER VII DISCIPLE'S REALIZATION जनक उवाच । Atuazamental fapaqìa gamaa: 1 भ्रमति स्वान्तवातेन न ममास्त्यसहिष्णुता ॥ १ ॥ जनक: Janaka उवाच said : अनन्तमहाम्भोधौ In the boundless ocean मयि in me विश्वपोत: the ark of the universe स्वान्तवातेन by the wind of its own nature इतस्तत: hither and thither भ्रमति moves my impatience not is. Janaka said: 1. 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." [Impatient affected. When the wind rises in the ocean, it tosses a ship hither and thither and even sends it down through its impact. But the ocean is not affected by the movements of the ship. Even so, the universe which rests on the reality of the Self is ever changing under the impulsion of its inherent laws. But the changing world does not affect the Self in the least.] DISCIPLE'S REALIZATION मय्यनन्तमहाम्भोधौ जगद्वीचिः स्वभावतः । उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः ॥२॥ 57 me अनन्तमहाम्भोधौ In the limitless ocean मयि in जगद्दौचि: the wave of the world स्वभावतः of itself उदेतु may rise अस्त' dissolution may attain at or my a: increase note: decrease not च and ( भवति is ). 2. In me, the limitless ocean, let the wave of the world rise or vanish of itself."' I neither increase nor decrease thereby. [Of itself by its own nature. A wave is no other than the water of the ocean itself; only name and form have been added; there is no increase of sub- stance. Even so is the world; its reality is Brahman itself. So when the world appears, name and form are superimposed on the reality of Brahman; and when it disappears, name and form vanish. The reality is ever the same.] मय्यनन्तमहाम्भोधौ विश्वं नाम विकल्पना । अतिशान्तो निराकार एतदेवाहमास्थितः ॥३॥ अनन्तमहाम्भोधौ In the boundless ocean मयि in me विश्व' universe नाम called विकल्पना imagination ( अस्ति is अहम् I ) अतिशान्त: highly tranquil निराकारः formless ( अस्मि am ) एतत् this एव alone अहम् I आस्थितः abide. 3. In me, the boundless ocean, is the imagination of the universe. I am highly 58 ASHTAVAKRA SAMHITA tranquil and formless. In this' alone do I abide. [This namely, the Knowledge that the world is merely an appearance and that the Self in which it appears remains ever calm and formless.] नात्मा भावेषु नो भावस्तत्रानन्ते निरञ्जने । ZAAMISELE: MFa gadanguifera: 118॥ आत्मा Self भावेषु in the objects न not ( अस्ति is ) भाव: object limitless stainless in that (Self) नो not ( अस्ति is ) इति so ( आत्मा Self ) असक्त: unattached अस्पृहः desireless : tranquil (fis) this एव alone अहम् I आस्थितः abide. 4. The Self is not in the object nor³ is the object in That which is infinite and stainless. Thus It is free from attachment and desire and tranquil. In this alone do I abide. [Self etc. The Self is all-pervasive and infinite and cannot therefore be contained by finite objects, such as body, mind, etc. 2 Nor etc. in an absolute sense; for the Self is infinite, i.e. cannot have anything to do with any finite object, and stainless, i.e. cannot have any marks of limitation. The Self is neither the container nor the con- tained, for nothing else really exists. The world appears through ignorance.] DISCIPLE'S REALIZATION अहो चिन्मात्रमेवाहमिन्द्रजालोपमं जगत् । अतो मम कथं कुत्र हेयोपादेयकल्पना ॥ ५॥ 59 अहो Oh अहं I चिन्मावं Consciousness itself एव surely जगत् world इन्द्रजालोपमम् like a magic show अतः so मम my कुल where कथं how हेयोपादेयकल्पना thought of the reject- able and the acceptable (can be ). 5. 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? [A man of Self-realization looks upon this world. as a juggler's show, false and illusory and having no existence even when it is visible to him. As such, he can have no attraction or repulsion for any object whatsoever of the world. Cf. III. 13.] CHAPTER VIII BONDAGE AND LIBERATION अष्टावक्र उवाच । तदा बन्धो यदा चित्तं किञ्चिद्वाञ्छति शोचति । किञ्चिन्मुञ्चति गृह्णाति किञ्चिद्वृष्यति कुप्यति ॥१॥ अष्टावक्र: Ashtavakra उवाच said : यदा When चित्तं mind किञ्चित् anything वाञ्छति desires शोचति grieves किञ्चित् anything मुञ्चति rejects गृह्णाति accepts किञ्चित् anything हृष्यति feels joy for कुप्यति feels angry for ( च and ) तदा then बन्ध: bondage ( अस्ति is ). Ashtavakra said: 1. It is bondage when the mind desires or grieves at anything, rejects or accepts anything, feels happy or angry at anything. तदा मुक्तिर्यदा चित्तं न वाञ्छति न शोचति । न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति ॥२॥ यदा When चित्तं mind न not वाञ्छति desires न not शोचति grieves न not मुञ्चति rejects न not गृह्णाति accepts न not हृष्यति feels joy न not कुप्यति is angry तदा then मुक्ति: freedom. BONDAGE AND LIBERATION 61 2. Liberation is attained when the mind does not desire or grieve or reject or accept or feel happy or angry. [Desiring, grieving, etc., are the modifications of the Chitta, the mind-stuff, which may be likened respectively to ripples and a lake. The bottom of the lake is, as it were, our own true self. We can catch a glimpse of the bottom only when the water is calm and clear and there are no waves. If the water is muddy or agitated, the bottom will not be seen. Likewise as long as there are mental modifica- tions which are possible only so long as we identify ourselves with them, we cannot see the Self and are in ignorance and bondage. But when the mind is calm and free from such modifications, we realize our true nature and thus attain liberation. Vide Patan- jali's Yoga Sutras I. 2.] azı azaì qzı fazi að hafq zfug । azı nìgì qzı faanys aâzfey 113U यदा When चित्तं mind कामु अपि to any one दृष्टिषु the sense-organs attached then when fa mind attached bondage defe in all the senses un- then : liberation. 3. 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. 62 ASHTAVAKRA SAMHITA [In the preceding two verses, bondage and free- dom have been explained as identification with and dissociation from the internal, mental modifications. Here they are being explained in reference to external objects. 1 Sense-organ-Drishti means sight or the sense of seeing, and hence any instrument of perception, -any sense-organ. Cf. Gita II. 67.] यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा मत्वेति हेलया किञ्चित् मा गृहाण विमुञ्च मा ॥४॥ यदा When अहं I न not तदा then मोक्ष: liberation यदा when अहम् I तदा then बन्धनम् bondage इति thus मत्वा thinking हेलया easily किञ्चित् anything मा not गृहाण accept मा not विमुञ्च reject ( वा or ). 4. When there is no 'I', there is libera- tion; when there is 'I', there is bondage. Considering thus, easily refrain from accepting or rejecting anything. [Egoism is bondage, constituting as it does the identification of the Self with body, mind, etc.; and ego-lessness is liberation. When there is no ego, there is no identification of the Self with mind, body, etc., and the Self is realized as one without a second pervading the whole universe. Having this knowl- edge one becomes perfectly tranquil and free from desire or aversion for anything.] CHAPTER IX DETACHMENT अष्टावक्र उवाच । कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा । एवं ज्ञात्वेह निर्वेदाद्भव त्यागपरोऽव्रती ॥१॥ अष्टावक्र: Ashtavakra उवाच said : The done and the not done pairs of opposites च and कदा when कस्य whose वा or शान्तानि ended (are) σ thus knowing in this निर्वेदात् through indifference त्यागपर: intent on renuncia- tion desireless (lit., one not observing any or performing religious rite or ceremony) Hа bе. vow Ashtâvakra said: 1. 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 desireless² through complete indifference world. to the [When etc. Our life is a mixture of opposites -joy and sorrow, success and failure, good and evil, and the like. And we have always preferences, which 64 ASHTAVAKRA SAMHITA cause us to choose certain things to be done and avoid other things. Hence our conception of duty. So long as we consider this world to be real, we cannot escape the pairs of opposites and eradicate the sense of duty. The only way out of this state of things is to realize the hollowness of the world, and renounce it. 2 Desireless.-Lit., one not performing a religious rite or observing a vow. Such performance or vow presupposes desire for earthly or heavenly prosperity. Hence desireless.] कस्यापि तात धन्यस्य लोकचेष्टावलोकनात् । जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः ॥२॥ तात Child कस्य whose अपि even धन्यस्य of the blessed one by observing the ways of men जीवितेच्छा desire to live बुभुक्षा desire to enjoy बुभुत्सा desire to know and чcessation : attained. 2. Rare indeed, my child, is that blessed person whose desire for life, enjoy- ment and learning have been extinguished by observing the ways of men. [¹ Observing etc.-Some people learn from obser- vation the hollowness of the world, that is, by observ- ing the sufferings of others, they realize that the world cannot give eternal happiness. Others who are dull- witted get this lesson only after plunging in the world and experiencing for themselves the ills of life. Verses 3, 4, and 5 inculcate dispassion for life, enjoy- ment and learning respectively.] DETACHMENT अनित्यं सर्वमेवेदं तापत्रितयदूषितम् । असारं निन्दितं हेयमिति निश्चित्य शाम्यति ॥३॥ 65 इदं This सर्वं all अनित्य' transient तापत्रितयदूषितम् vitiated by threefold misery unsubstantial ffed con- temptible rejectable this knowing for certain (it a wise one) becomes calm. 3. A wise man becomes quiet by reali- zing that all' this is vitiated by the three- fold misery and is transient, unsubstantial, contemptible and worthy to be rejected. [All etc. All phenomena. ² Threefold etc.-viz. those that pertain to mind and body, those that are caused by animate and in- animate objects and those that are caused by cosmic forces like floods, earthquakes, etc.] aisal कालो वयः किं वा यत्र द्वन्द्वानि नो नृणाम् तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ॥४॥ यत्र Where नृणां of men हन्दानि pairs of opposites नो not ( सन्ति are ) असौ that काल: time क: what वयः age वा or कि what तानि those उपेक्ष्य quitting यथाप्राप्तवर्ती one who rests content with what comes of itself for perfection attains. 4. What is that time or that age in which the pairs of opposites do not exist 5 66 ASHTAVAKRA SAMHITA for men? One who quitting those is content with what comes of itself attains perfection. [No time or age can be imagined, in which there will be unalloyed good and joy, unattended by evil and sorrow. We cannot, therefore, hope to gain infinite joy and peace in course of life's process. We have to realize this supreme fact and seek another means of attaining peace. It is to go out of the process of relative life, to remain unaffected by and unattached to the experiences of life, to remain indifferent to them. Cf. Gita II. 14.] Aran að ngáfuri argai affπai aur 1 agi faðquiqa: at a meufa maa: 114॥ कः What मानवः man महर्षीणां of great seexs साधूनां of saints तथा as well as योगिनां of Yogis मत opinion नाना diverse seeing findifference : attained ( सन् being ) न not शाम्यति attains peace. 5. What man is there, who having observed the diversity' of opinions among the great seers, saints and Yogis, and become completely indifferent (to learn- ing) does not attain quietude"? [Diversity etc.-Referring to the different schools of philosophy, the summum bonum of life being different according to the different schools. Cf. Gita II. 42-43. Vivekachudamani 58-61. DETACHMENT 42 67 2 Quietude. Those that have attained complete indifference to the worldly objects and are solely intent on Self-realization, are sure to be endowed with this rare quality of mind. It is a necessary concomi- tant of renunciation.] कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः । निर्वेदसमतायुक्त्या यस्तारयति संसृतेः ॥६॥ य: Who निर्वेदसमतायुक्तप्रा by indifference, sameness and reasoning चैतन्यस्य of Pure Consciousness मूर्तिपरि- ज्ञानं realization of the true nature कृत्वा gaining संसृते: from metempsychosis (man) ar saves: he f (interrogative) : spiritual guide not. 6. He who gains a knowledge of the true nature of Pure Consciousness by means of complete indifference to the world, equanimity' and reasoning, and saves others from the world, is he² not really the spiritual guide? [Equanimity in friendship and enmity, happi- ness and misery, and the like. 2 He etc. The previous verse disqualifies Rishis, Sadhus and Yogis with their various opinions as spiritual guides. The present verse shows that a man who has realized the Truth himself can alone be a spiritual guide. Not merely learned opinions, but actual practice and realization are the sine qua non of a Guru.] 68 ASHTAVAKRA SAMHITA qza yafasıziezİ YAHANL यथार्थतः 1 तत्क्षणाद्बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि ॥७॥ भूतविकारान् The modifications of the elements यथार्थत: n reality nothing but the primary elements पश्य see तत्क्षणात् at once त्वं you बन्धनिर्मुक्त: free from bondage (being): abiding in your own nature ff will be. 7. 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. [Modifications etc.-viz. the body, mind, senses, etc. In reality all these are nothing but the five basic elements, differing only in the patterns of combination.. It is these patterns of combination that make us consider one thing as beautiful and another as ugly, and thus desire the one and avoid the other. But the moment we shall feel all things to be the same, all likes and dislikes will vanish, and we shall be free. 2 Free etc.-Bondage consists in attraction to the body and things of the world, which are but different modifications of the primary elements. Freedom lies in foregoing that attraction.] annaar ga dane fa qaf faga ar: । तत्यागो वासनात्यागात् स्थितिरद्य यथा तथा ॥ ८॥ DETACHMENT 69 वासना Desire एव surely संसार: world इति so ता: those सर्वाः all विमुञ्च renounce वासनात्यागात् from the renuncia- tion of desire : renunciation of that (af is ) अद्य now स्थितिः remaining यथा where तथा there ( भवति is ). 8. Desire alone is the world. Do you, therefore, renounce all those. The renun- ciation of that (i.e. the world) follows the renunciation of desire. Now³ you may live wherever you are. [Desire etc.-Because it is desire that binds us to the world and makes us think it as real, and thus subjects us to the rounds of births and rebirths. The moment we shall be free from desire, the reality of the world will vanish and there will be no more reincarnation. Renunciation etc.-Because desire is the root cause of the world. 3 Now etc. One having renounced desire is com- pletely free and can live anywhere one pleases. It will not affect him.] CHAPTER X QUIETUDE अष्टावक्र उवाच । विहाय वैरिणं काममर्थं चानर्थसङ्कुलम् । धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ॥१॥ अष्टावक्र: Ashtavakra उवाच said : वैरिणं Enemy कामम् desire अनर्थसडुन्नम् full of mischief अर्थं worldly prosperity च and एतयोः of these two हेतुं cause good work अपि also विहाय forsaking सर्वत्र everywhere disregard do. Ashtâvakra said: 1. Be indifferent to everything having given up Kâma (desire) the enemy,' Artha (worldly prosperity) which is attended with mischief as well as Dharma³ (good works) which is the cause of these two. [Enemy Because desire for sensual enjoy- ments obstructs the attainment of Knowledge and binds the soul to the world. Cf. Gita III. 37-43 with the verses 1-6 here. 2 Which etc.-Because the acquisition and pre- servation of wealth are attended with difficulties, and are harmful to our higher nature. QUIETUDE 71 3 Dharma etc.-Dharma is good work both secular and religious, especially the latter. By performing rituals as prescribed in the scriptures, we earn reli- gious merit which confer on us worldly prosperity as well as sensual enjoyment. Dharma, Artha and Kâma are the three ends of a common man's existence. But in order to attain Moksha, liberation, which is the summum bonum of life, one has to renounce all these three objects. The Absolute can never be reached as long as there is the least speck of desire. And without desire all these three ends are meaningless. Hence the necessity of renouncing these, so that our eyes may be opened to the Supreme Self.] स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा । मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥२॥ वौणि Three पञ्च five वा or दिनानि days ( स्थायिन्यः lasting) मित्रचेवधनागारदारदायादिसम्पदः friends, lands, wealth, houses, wives, presents and such other good fortunes स्वप्रेन्द्रजालवत् like a dream or a juggler's show see. पश्य 2. 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. [As etc.-i.e. unreal. 2 Lasting etc.-i.e. very transitory.] 72 ASHTAVAKRA SAMHITA यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै 1 प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ॥३॥ यत्र यत्र Wherever तृष्णा desire भवेत् is तत्र there वै indeed संसारं world विद्धि know ( अत: so) प्रौढवैराग्यम् firm non-attachment adopting a free from desire happy be. 3. Know wherever¹ there is desire there is the world. Betaking yourself to firm³ non-attachment, go beyond desire³ and be happy. [Wherever etc.-Analysis shows that our knowl- edge of, and entanglement in, the world has desire for its root and basis. The moment one is completely freed from desire the world vanishes. 2 Firm-indicates an attitude of absolute non- attachment to the objects of enjoyment even when they are in one's possession. 3 Desire obtained.] for those objects that are yet to be तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते । भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः ॥४॥ बन्धः Bondage तृष्णामात्रात्मक: consists in desire alone a: destruction of that : liberation is called by non-attachment to the world alone मुहुर्मुहु: constantly प्राप्तितुष्टि: joy from Attainment ( भवति is ). QUIETUDE 73 4. 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). [Bondage etc.-See note 1, last verse. 2 Its of desire.] त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा । अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते ॥५॥ त्वं You एक: One चेतन: Intelligence शुद्ध: Pure ( असि are fa universe devoid of intelligence and असत् non-existent ( अस्ति is ) अविद्या Ignorance अपि also न not किञ्चित् anything ( भवति is ) तथा अपि yet ते your का what सा that बुभुत्सा desire to know. 5. You are One, Pure Intelligence. The universe is non-intelligent' and unreal. Ignorance also is not anything. Yet what desire to know can there be for you? [That the Self which is One, Intelligent and Pure is the only thing to be known has been emphasized here. We should not desire to know what is not absolutely real. And it is the Self alone which is such, while the world that is apparently presented to us and Ignorance that causes the appearance, are not really existent. The knowledge of the Self, therefore, should be the end and aim of our life, 74 ASHTAVAKRA SAMHITA which alone will put an end to desire that constitutes bondage as mentioned in the previous verse. 1 Non-intelligent-According to Vedânta philo- sophy, the conscious principle in nature is the reflec- tion of Brahman Itself. All consciousness is of Self; all non-self is thus non-intelligent.] nzu̸ gai: hzarfur greenfor garfa a 1 संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि ॥६॥ संसक्तस्य Attached अपि though तब your राज्य king- dom : sons कन्नवाणि wives शरोमणि bodics सुखानि pleasures and birth after birth have been lost. 6. Kingdom, sons, wives, bodies and pleasures have been lost to you birth after birth, even though you were attached (to them). [That the world is false has been mentioned in the previous verse. The idea is dilated upon here. The second line of the verse gives a common- sense reason why we should have recourse to renuncia- tion. Such is the transitory nature of worldly things that even when we love them dearly, we cannot retain them long, they get lost and thus cause us suffering. This process has been repeated life after life. What then is the use of being attached to such things?] QUIETUDE अलमर्थेन कामेन सुकृतेनापि कर्मणा । एभ्यः संसारकान्तारे न विश्रान्तमभून्मनः ॥७॥ 75 w With prosperity कामेन with desire सुकृतेन कर्मणा with pious deed अपि and अल no need संसारकान्तारे in the dreary forest of the world : mind : from these विश्रान्त' reposed न not अभूत् was. 7. Enough of prosperity, desire and pious deed. The mind did not find repose in these in the dreary forest of the world. [Enough etc.-See note 3, verse 1 of this chapter. Ashtavakra is again maintaining the worthless- ness of Dharma, Artha and Kâma as ideals of life and emphasizing Moksha.] कृतं न कति जन्मानि कायेन मनसा गिरा । दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ॥८॥ ( त्वं You ) कायेन with body मनसा with mind गिरा with speech af how many births not painful involving difficulty work adid तत् so अद्य to-day अपि even उपरम्यताम् cease. 8. For how many births have you not done hard and painful work with your body, mind and speech! Therefore cease at least to-day. 76 ASHTAVAKRA SAMHITA [We have our present body and misery as a result of our actions in the past incarnations. This process will continue so long as we continue to act and shall go from birth to birth. To escape misery for ever, we must cease from worldly activity at once. Ashtâvakra indicates that our past actions entailing so much labour and suffering have not given us any lasting happiness. Why should we then continue our worldly actions?] CHAPTER XI WISDOM अष्टावक्र उवाच । भावाभावविकारश्च स्वभावादिति निश्चयी । निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति ॥ १॥ अष्टावक्र: Ashtavakra उवाच said : भावाभावविकार: Existence, destruction and change च (expletive) स्वभावात् from nature ( जायते are ) इति this निश्चयो one who has known for certain निर्विकार: unper- turbed free from pain (सन् being ) easily ga (expletive) чfa finds rest. Ashtavakra said: 1 सुखेन 1. One who has realized that exist- ence, destruction and change are in the nature of things, easily finds repose, being unperturbed and free from pain. [Existence etc.-Everything exists, changes and is destroyed. This is the nature of everything. Nothing is permanent. 2 Easily etc.-If one is impressed by the evanes- cent nature of things, one is no longer attached to them, and thus finds peace. All mental disturbance 78 ASHTAVAKRA SAMHITA and pain are caused by our attachment to transitory objects.] ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी । अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते ॥२॥ ईश्वर: Brahman सर्व निर्माता creator of all इह here अन्य: other not (is) sf this one who has known for certain अन्तर्गलितसर्वाश: with all desires gone : calm (being) in anything not is attached. from within whatsoever 2. 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 anyhing whatsoever. [Here in the universe. Peaceful etc.-Desires arise from thinking that there are other things and existences outside oneself. We covet and want to enjoy them. But when we know that the universe is made up of the Self (Brahman) there is only Self and nothing else—and is created and controlled by the Self, that feeling of otherness goes and there is no desire and hence there is peace.] आपदः सम्पदः काले दैवादेवेति निश्चयी । तृप्तः स्वस्थेन्द्रियो नित्यं न वाञ्छति न शोचति ॥ ३॥ WISDOM 79 काले In time आपद: adversities सम्पदः prosperities a through fate निश्चयौ one contented who has certainly (Haare) this known for certain fever: with all the senses controlled (being) not desires 7 not a grieves (and). 3. Knowing for certain that adver- sity and prosperity come in (their own) time through fate, 1 one is ever contented, has all his senses in control and does not desire or grieve.³ [Fate the mysterious power of Karma. Whoever realizes that his present life with all its vicissitudes is the result of his past Karma, is not affected by the changes of fortune. 2 Desire for what is not attained. 3 Grieve-for what is lost.] सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी । साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते ॥४॥ सुखदुःखे Happiness and misery जन्ममृत्यू birth and death दैवात् through fate एव certainly ( भवन्ति are ) इति this निश्चयो one who has known for certain साध्यादश not finding it possible to accomplish : inactive ( सन् being ) कुर्वन् doing अपि even न not लिप्यते is attached. 80 ASHTAVAKRA SAMHITA 4. Knowing for certain that happi- ness and misery, birth and death are due to one's fate, one comes to see that it is not possible to accomplish the desired things and thus becomes inactive and is not attached even though engaged in action. [Fate past Karma. 2 It etc. As all that happen in life, are deter- mined by past Karma, we are not free to do every- thing however much we may desire them. 3 Inactive-internally. Not etc.-All actions do not necessarily entail bondage upon us. Only when they are performed with attachment and egoism, they do so. But having transcended the ego and all attachment through the realization of the Self, a man can easily be engaged in action and yet remain unattached and free.] चिन्तया जायते दुःखं नान्यथेहेति निश्चयी । तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः ॥५॥ इह Here दुःखं misery चिन्तया through care जायते is produced न not अन्यथा otherwise इति this निश्चयो one who has known for certain : devoid of that मुखौ happy शान्त: peaceful सर्वत्र everywhere गलितस्पृहः rid of desires (Hafa is ). 5. One who has realized that care (alone) breeds misery in this world and WISDOM 81 nothing else, becomes free from it, and is happy, peaceful and rid² of desires every- where. [Care etc. The preceding two verses indicate that suffering comes through Karma and is thus inevitable. If, however, we can detach our mind from it when it comes, it will not affect us. By dwelling on it, we intensify it. 2 Rid etc. One who is detached, gets rid of desires.] नाहं देहो न मे देहो बोधोऽहमिति निश्चयी । कैवल्यमिव संप्राप्तो न स्मरत्यकृतं कृतम् ॥ ६ ॥ अहं I देह: body न not मे my देह: body न not अहं I बोध: Intelligence इति this निश्चयो one who has realized कैवल्यं the state of Absoluteness संप्राप्तः attained इव as if what is not done what is done not a remembers. 6. "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 he has done or not done as² if he has attained the state of Absoluteness. [Does etc. Work pertains to body and mind alone and not to Self. He who has attained Supreme Knowledge, does not identify himself with the body and mind. Therefore he has no connection with any 82 ASHTAVAKRA SAMHITA work. He does not think of what he has done and what he has not done, as ordinary people do. As etc. For the fruit of the realization of Self while in the body is the same as it will be after the destruction of the body.] आब्रह्मस्तम्बपर्यन्तमहमेवेति निश्चयी । fafather: gía: Mia: grangnafafada: ।19॥ आब्रह्मस्तम्बपर्यन्तम् From Brahmá down to the clump of grass अहम् I एव verily ( अस्मि am ) इति this निश्चयो one who knows for certain free from conflict शुचि: pure शान्तः peaceful प्राप्ताप्राप्तविनिर्हत: turned away from what is attained and not attained (afa is ). 7. "It' is verily I from Brahmâ down to the clump of grass," -one who knows this for certain, becomes free from the conflict of thought, pure and peaceful and turns¹ away from what is attained and not attained. [¹ It etc.-i.e. I am everything, the universal existence. or 2 Free etc.-Because mental determination indetermination is impossible for him who is the cosmic existence itself. He has nothing to determine about. 3 Pure Attachment begets impurity; but attach- ment is not possible for such a one as is mentioned in the first note. 4 Turns etc. Because there is then nothing to attain. Only the One exists.] WISDOM नानाश्चर्यमिदं विश्वं न किञ्चिदिति निश्चयी । faaiya: eglamaì a fafafa mafa ॥<॥ 83 इदं This नाना manifold आश्चयें wonderful विश्वं universe न not किञ्चित् anything इति this निश्चयो one who knows for certain निर्वासन: free from desire स्फूर्त्तिमात्र: pure Intelligence ( सन् being ) किञ्चित् anything न not ( अस्ति exists) as if fa finds peace. 8. One who knows for certain that this manifold and wonderful universe is nothing, becomes desireless and Pure¹ In- telligence, and finds peace as if nothing exists. [Pure etc.-Because then there will be no relative knowledge, the mind refusing to relate itself to phenomena. 2 As etc. Though, while living in the body, he may perceive the existence of the universe, yet his inner peace will be that of the absolute state in which nothing but the Self exists.] CHAPTER XII DISCIPLE'S REALIZATION जनक उवाच । कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः । अथ चिन्तासहस्तस्मादेवमेवाहमास्थितः ॥१॥ जनक: Janaka उवाच said : ( अहं I) पूर्वं at first कायक्कृत्यासह intolerant of physical action तत: then वाग्विस्तरासह : intolerant of extensive speech अथ then चिन्तासह : intolerant of thought (अभवम् became ) तस्मात् so अहम् I एवम् thus एव verily आस्थितः abide. Janaka said: became 1. First I intolerant' of physical action, then of extensive speech and then of thought. Thus³ verily do I therefore abide. [In the eight verses of this chapter the disciple expresses the state of his highest realization. 1 Intolerant-that is to say, detached, the mind having completely turned away from deed, word and thought, which all belong to the relative plane. 2 Physical etc.-The beginning of discipline was made with the gross. Then the subtler obstructions were controlled. DISCIPLE'S REALIZATION 85 3 Thus devoid of any action-physical, vocal or mental; i.e. in a state beyond relativity.] प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मनः । विक्षेपैकाग्रहृदय एवमेवाहमास्थितः ॥२॥ शब्दादे: Of sound etc., प्रौत्यभावेन for want of affection or attachment : of Self being no object of perception and with the mind freed from distraction and one-pointed अहम् I एवम् thus एव verily : abide. 2. I having no attachment for sound' etc. and the Self also not being an object of perception, have my mind free from distraction and one-pointed. Even thus* do I abide. [Sound etc.-i.e. all perceivable objects, all things of the universe. Self etc.-Perception is possible only in a state of relativity. The Self is absolute. There cannot be a knower of it. Hence it cannot be an object of perception. 3 Free etc.-Attachment for the objects of the senses distracts our mind and prevents it from being turned towards the Self. As I have no attachment for the objects of the senses, and as the eternal Self is not an object of perception, being beyond mind and speech, I am free from all distractions. 86 ASHTAVAKRA SAMHITA 4 Thus as the absolute Self, beyond all distrac- tions and relativities.] समाध्यासादिविक्षिप्तौ व्यवहारः समाधये । एवं विलोक्य नियममेवमेवाहमास्थितः ॥ ३॥ समाध्या सादिविचिप्तौ In distraction caused by superim- position etc. समाधये for concentration व्यवहारः activit ( भवति is ) एवं thus नियमं rule विलोक्य seeing अहम् I एवम् thus verily fea: abide. 3. Effort is made for concentration when there is distraction of mind owing' to superimposition etc. Seeing this to be the rule, thus verily do I abide. [ Owing etc.-as in the case of the average man. The ideas of body, mind, egoism, etc., have been superimposed on him. His mind is distracted. He equires to make efforts to concentrate his mind. 2 Seeing etc. The necessity of concentration arises only in a state of ignorance and is meaningless to one who is established in the absolute state of the Self. The rule prescribing concentration does not apply to him.] हेयोपादेयविरहादेवं हर्षविषादयोः । अभावाद्य हे ब्रह्मन्नेवमेवाहमास्थितः ॥४। हे O ब्रह्मन् Brahman हेयोपादेयविरहात् owing to the absence of the rejectable and the acceptable as DISCIPLE'S REALIZATION 87 well as हर्षविषादयो: of joy and sorrow अभावात् because of absence अद्य to-day अहम् I एवम् thus एव verily आस्थितः abide. 4. Being devoid of the sense of the rejectable and the acceptable, and having no joy and sorrow, thus,³ O Brahman, do I abide to-day. [Devoid etc.-Acceptance or rejection, and joy or sorrow are possible only when we identify ourselves with the body and mind which create distinctions. But the Self is one, perfect and all-pervasive, and has therefore nothing to lose or gain, and thereby suffer misery or feel happy. Rejectable etc.-i.e. evil and good, unpleasant and pleasant. 3 Thus as perfect and all-pervasive.] आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनम् । विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः ॥५॥ आश्रमानाश्रमं Stage of life or no stage of life ध्यानं meditation चित्तस्वीकृतवर्जनं renunciation of what is accepted by the mind एतैः by these मम my विकल्प distraction वौक्ष्य seeing एवम् thus एव verily अहम् I fara: abide. 5. A stage of life or no stage of life, meditation, renunciation of the objects of the mind, finding them causing distrac- tions to me, thus³ verily do I abide. 38 ASHTAVAKRA SAMHITA [Stage-refers to the traditional four stages of life prescribed by scriptures with their graded duties and modes of living,-Brahmacharya (student life), Gârhasthya (life of a householder), Vânaprastha (hermit's life) and Sannyâsa (life of one who com- pletely renounces the world and its attachments). Finding etc.-All these have reference to body and mind. But the Self transcends them both. Hence all those are distractions to a man of Self- knowledge. 3 Thus-beyond any stage of life etc.] कर्मानुष्ठानमज्ञानाद्यथैवोपरमस्तथा । वुध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थितः ॥६॥ यथा एव even as कर्मानुष्ठानम् performance of action अज्ञानात् from ignorance ( भवति is ) तथा so उपरम: cessa- tion ( अज्ञानात् भवति ) इदं this तत्त्व' truth सम्यक् fully बुध्वा knowing अहम् I एवम् thus एव verily आस्थितः abide. 6. The cessation' from action is as much an outcome of ignorance as the per- formance thereof. Knowing this truth fully well, thus² verily do I abide. [ Cessation etc.-Both performance of and cessa- tion from work presuppose the consciousness of the ego and the external and internal worlds, and this is ignorance. 2 Thus in Self in which there can be no question of action or cessation from it.] DISCIPLE'S REALIZATION अचिन्त्यं चिन्त्यमानोऽपि चिन्तारूपं भजत्यसौ 1 त्यक्त्वा तद्भावनं तस्मादेवमेवाहमास्थितः ॥७॥ 89 अचिन्त्यं The unthinkable चिन्तामान: thinking अपि even असौ ( जन: ) that ( man ) चिन्तारूपं a form of thought भजति has recourse to तस्मात् so तत् that भावनं thought त्यक्त्वा giving up अहम् I एवम् thus एव certainly आस्थितः abide. 7. Thinking' on the Unthinkable On one betakes oneself only to a form c thought. Therefore giving up tha thought, thus verily do I abide. [Thinking etc.-The Self is not an object ( thought but beyond it. Meditating on It is therefor nothing but creating a certain mode of mind, tha is not Brahman. To realize Brahman, one must g beyond the limitations of the mind and becom Brahman Itself. 2 Giving etc.-becoming Brahman Itself. higher state than meditation or contemplation indicated, not a lower state. 3 Thus beyond thought.] एवमेव कृतं येन स कृतार्थो भवेदसौ । एवमेवस्वभावो यः स कृतार्थो भवेदसौ ॥८॥ येन By whom एवम् thus एव even is accom- plished: the : fulfilled becomes ч: who ภก ASHTAVARRA SAMHITA एवस्वभाव: of such nature एव verily सः असो he क़तार्थ : fulfilled becomes. 8. Blessed is the man who' has accom- plished this. Blessed is he who is such by nature. [Who etc.-Who has realized the Self through Sâdhanâ as beyond all actions, physical and mental. Who etc.-indicates a higher stage. The abso- lute state is natural to him now.] CHAPTER XIII HAPPINESS जनक उवाच । अकिञ्चनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभम् । त्यागादाने विहायास्मादहमासे यथासुखम् ॥१॥ जनक: Janaka उवाच said : अकिञ्चनभवं Originating in one who is without anything स्वास्था' tranquillity कौपीनत्वे in the state of having a loin-cloth अपि even दुर्लभं rare अस्मात् there- fore renunciation and acceptance fa giving up अहं I यथामुखम् happily आसे live. Janaka said: 1. The tranquillity that springs in one who is without anything, is rare even³ when one possesses but a loin-cloth. There- fore, giving up renunciation and accept- ance, I live happily. [Tranquillity etc.-literally Swâsthya means the state of being established in one's Self. 2 Who etc.-Who, being established in the perfec- tion of the eternal Self, knows himself as distinct 92 ASHTAVAKRA SAMHITA from everything of the world and is, therefore, com- pletely unattached. This spiritual tranquillity is uncaused. It is not a product like the joy of health, riches, beauty or fame. It is inherent in the eternal Self. So long as we are attached to even the slightest thing, the eternal Self and its joy cannot be realized. 3 Even etc. A very high state of renunciation and spiritual realization is indicated. Even the wearing of the loin-cloth is indicative of the relative consciousness. 4 Therefore etc.-Renunciation also presupposes egoism and attachment. True happiness, therefore, consists in realizing a still higher state.] garfo da: nueu fagi garfo foað । मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम् ॥२॥ कुल अपि Somewhere कायस्य of body खेद: distress ( भवति is ) कुत्र अपि somewhere जिह्वा tongue खिद्यते is fatigued कुत्र अपि somewhere मनः mind ( खिद्यते is tired ) तत् this त्यक्वा foregoing ( अहं I ) पुरुषार्थे in life's goal सुखं happily स्थित: established ( अस्मि am ). 2. There is trouble of the body' somewhere, trouble of the tongue² some- where and trouble of the mind somewhere. Having renounced these, I live happily in life's supreme goal. HAPPINESS [Body in the practice of penances. 2 Tongue-in the study of scriptures etc. 3 Mind-in meditation etc. 93 The application of body, speech and mind for Self-realization presupposes imperfection,-the Self has not yet been realized. This is the period of struggle. Complete inactivity comes with complete Self-realization. 4 Life's etc.-i.e. Self-realization or Moksha.] कृतं किमपि नैव स्यादिति सञ्चिन्त्य तत्त्वतः । यदा यत्कर्त्तुमायाति तत्कृत्वा से यथासुखम् ॥३॥ ( आत्मना By the Self ) तत्त्वतः in reality किमपि any- thing whatever 7 not certainly done is इति this सञ्चिन्त्य thinking fully यदा when यत् what कर्त्तुम् to do आयाति comes तत् that कृत्वा doing ( अहं I ) यथामुखम् happily live. 3. Fully realizing that nothing¹ whatsoever is really done by the Self, I do³ whatever presents itself to be done and live happily. [Nothing etc.-Because whatever is done is done by the body, mind and the senses accompanied by the ego. The Self is beyond all these. 2 Do-being devoid of the ego and feeling un- attached. The body and mind do the works, the Self remaining unattached. 94 ASHTAVAKRA SAMHITA 3 Whatever etc.-For so long as one lives in the body one has to do some activities, at least such as eating, sleeping, etc. Cf. Gita iii.8, second half.] कर्मनैष्कर्म्यनिर्बन्धभावा देहस्थ योगिनः । संयोगायोगविरहादहमासे यथासुखम् ॥४॥ कर्म नैष्कर्म्य' निर्बन्वभावा: States of insisting upon action or inaction the Yogis who are attached to the body ( भवन्ति are ) अहं I संयोगायोगविरहात् owing to the absence of association and dissociation happily 4. live. The Yogis who are attached to the body insist upon action' or inaction. Owing to the absence of association and dissocia- tion, I live happily. [Action etc.-Prescriptions for action or in- action are true only of those who have still the body- idea. To one who is without it, these are meaning- less. So long as we are not completely released from the body-idea, i.e. have not fully realized the Self, we have to follow certain prescribed rules, forbidding certain actions and prescribing certain other actions by way of discipline. When the Self is realized, such rules have no meaning. 2 Association-with the body. 3 Dissociation-from the body. One is so completely established in the Self, that even when one uses the body for performing action HAPPINESS 95 as are referred to in the previous verse, one is not affected any way. The association with the body is quite voluntary and under control. There need not, therefore, be also any undue emphasis on dis- sociation, for there is really no association at all.] अर्थानर्थो न मे स्थित्या गत्या न शयनेन वा । तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम् ॥५॥ स्थित्या By staying मे my अर्थानर्थी good or evil न not ( स्त: are ) गत्या by going शयनेन by sleeping वा or न not ( मे my अर्थानर्थो good or harm स्तः are ) तस्मात् so अहं I तिष्ठन् staying गच्छन् going खपन sleeping यथामुखम् happily live. 5. No good or evil accrues to me by staying, going or sleeping. So I live happi- ly whether I stay, go or sleep. [No etc. Good and evil are products of action done by the body and mind. The results of action do not affect one who is not attached to the body and mind. 2 Whether etc.-For so long as one is in the body, one does such actions. But they make no difference to his inner consciousness, as they do in the case of the ordinary man or the imperfect Yogi.] स्वपतो नास्ति मे हानिः सिद्धिर्यतवतो न वा । नाशोल्लासौ विहायास्मादहमासे यथासुखम् ॥६॥ 96 ASHTAVAKRA SAMHITA खपत: Sleeping मे my हानि: loss न not अस्ति यत्रवतः striving or (my) faf: success 7 not (is) अस्मात् so नाशोल्लासौ loss and elation विहाय foregoing हं I यथासुखम् happily आसे live. 6. I do not lose by sleeping or gain by striving. So giving up (thoughts of) loss and elation³ I live happily. [Sleeping- that is, when inactive. 2 Loss of pleasure on account of the non- acquisition of anything. 3 Elation due to the acquisition of worldly things.] सुखादिरूपानियमं भावेष्वालोक्य भूरिशः । शुभाशभे विहायास्मादहमासे यथासुखम् ॥ भावेषु In ( different ) conditions सुखादिरूपानियमं irregularity of the forms of pleasure etc. : abundantly मालोक्य observing अस्मात् so अहं I शुभाशुभ good_and_evil विहाय renouncing यथामुखम् happily आसे live. 7. Observing again and again the fluctuations of pleasure etc. under different conditions, I have renounced good and evil and am happy. [Fluctuations etc.-due to their instability. Pleasure and pain are not stable, but change con- HAPPINESS 97 stantly with the change of circumstances. Cf. Gita ii.14. 2 Renounced etc.-Good and evil are associated in our mind with happiness and sorrow. We seek the good and avoid the evil in order to be happy. But one who has realized that happiness and sorrow are really products of circumstances and change with their changes and are not of the eternal Self, does no longer care for good or evil and remains established in the Self, in which alone there is real and absolute happiness.] 7 CHAPTER XIV PEACE जनक उवाच । प्रकृत्या शून्यचित्तो यः प्रमादाद्भावभावनः । निद्रितो बोधित इव क्षीणसंस्मरणो हि सः ॥१॥ जनक: Janaka उवाच said : यः Who प्रकृत्या by nature शून्यचित्त: empty-minded प्रमादात् through inadvertence भावभावन: thinking of objects निद्रितः asleep बोधितः awake इव as if सः he हि verily : one whose recollections (of worldly life) are exhausted. Janaka said: 1. He verily has his recollections (of worldly life) exhausted," who is empty- minded by nature, who thinks' of objects through inadvertence, and who is as it were awake though asleep. [¹ Recollections etc.-i.e. life of the senses im- plying the pairs of opposites, bondage of Karma and consequent birth and rebirth. 2 Exhausted-For him recollections of worldly life are destroyed for ever. Their forces have no longer any hold on him. PEACE 99 Empty-minded-devoid of any desires or Samskâras and knowledge of objects, but full of the luminous consciousness of the Self alone. 4 By etc.-in reality. 5 Thinks etc.-So long as his body remains, he becomes casually conscious of the phenomenal world, due to the remnants of Karma, called Prârabdha Karma, which still continue to function. But such consciousness of objects should not be considered as the same as the ordinary man's consciousness of them, it is so superficial and flimsy with the man of realization. It is only accidental and does not leave any effect behind. Hence, in reality he is empty- minded. As etc.-Sleep generally clouds our conscious- ness. But the man of realization is ever full of the knowledge of the Self and it is not obstructed even if he be physically asleep.] क धनानि क मित्राणि क मे विषयदस्यवः । व शास्त्रं क व विज्ञानं यदा मे गलिता स्पृहा ॥२॥ When my desire dropped down (then) my where riches where fanf friends where faqe: robbers in the forms of the sense-objects where m scripture where विज्ञानं knowledge च and. 100 ASHTAVAKRA SAMHITA 2. When my desire' has melted away, where are my riches, where the friends, where the robbers in the forms of the sense-objects, where the scriptures and where knowledge¹? [Desire for the objects of enjoyment in this world or the next. 2 Robbers etc. Because the objects of the senses rob us of the perception of the Self. 3 Where etc.-Scriptural injunctions are only for those who are still in ignorance. They are of no use to a man of Self-realization. Cf. Gita ii.46. * Knowledge-secular as well as scriptural. The one is derived from worldly experience and is there- fore of no use to a Jnâni. And the other is an indirect knowledge of the spiritual realities, but having now directly experienced them, he does not want it.] विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे । नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम ॥३॥ साक्षिपुरुष Self who is the witness ईश्वरे Lord च and परमात्मनि the Supreme Self विज्ञाते ( सति ) having been realized in bondage and liberation and नैराश्य desirelessness ( सति being) मुक्तये for emancipa tion मम my चिन्ता anxiety न not ( अस्ति is ) 3. As I have realized the Supreme Self who is the Witness and the Lord, and PEACE 101 have lost all desire for bondage and liberation, I feel no anxiety for emancipa- tion. [Have etc. because of the realization of the eternal, ever-free and ever-blissful Atman. A man of Self-realization transcends all consciousness of bondage and freedom. An ignorant man alone wants to shake off bondage and attain emancipation.] अन्तर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः । भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते ॥४॥ अन्त: Within विकल्पशून्यस्य devoid of uncertainty बहि: outside भ्रान्तस्य इव like a deluded one स्वच्छन्दचारिणः moving at his own pleasure :: such and such दशाः conditions तादृशा: those like him एव surely नानते know. 4. The different conditions of one who within is devoid of doubts but without moves about at his own pleasure like a deluded person, can only be understood by those like him. [Devoid etc.-He has perfect Knowledge. He possesses the whole and complete Truth. He is, therefore, free from all doubts and uncertainties. 2 Moves etc.-One who has attained Self- knowledge is no longer bound by man-made laws 102 ASHTAVAKRA SAMHITA for the regulation of his conduct which sometimes appears as unbecoming and wrong. 3 Can etc.-A man of realization alone can under- stand the ways of another man of realization. The average man who estimates people by their outward conduct, can never understand men of Self-knowledge, for their external ways are no clue to their inner illumination.] CHAPTER XV KNOWLEDGE OF THE SELF अष्टावक्र उवाच । यथातथोपदेशेन कृतार्थः सत्त्ववुद्धिमान् । आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति ॥ १ ॥ अष्टावक्र: Ashtavakra उवाच said : in सत्त्वबुद्धिमान् A man of pure intellect whatevcr_manner उपदेशेन by instruction कृतार्थ : ( स्यात् beconies) gains his end परः the other आजीवम् throughout life : desirous to know even aa there fagafa is bewildered. Ashtavakra said: 1. A man of Pure' Intellect gains² his end even by instruction casually imparted. The other is bewildered therein' even after enquiring throughout life. [¹ Pure etc. Self-knowledge instantaneously dawns upon one who has his intellect completely purified by undergoing the necessary disciplines and endowing himself with four qualifications required of him (see note 3, verse 1, Chap. I). 'Pure' indicates that the intellect has been freed from the elements of Rajas and Tamas, and is full of Sattva. 104 ASHTAVAKRA SAMHITA 2 Gains etc.-by the realization of the Self. 3 Casually etc. whenever and in whatever manner instructions on the Self are imparted to him by the Guru. A little instruction is enough for a qualified disciple. 4 Other-who is not qualified and has not got rid of Rajas and Tamas. an unqualified 5 Bewildered-because misconceives the nature of the Atman. purified intellect can conceive it. 6 Therein in the realization of the Self. aspirant Only a 7 Enquiring seeking to know Brahman.] मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः । एतावदेव विज्ञानं यथेच्छसि तथा कुरु ॥२॥ विषयवैरस्य' Distaste for the sense-objects मोत: libera- tion ( भवति is ) वैषयिक: relating to sense objects रसः pleasurable attachment बन्ध: bondage ( भवति is ) एतावत् of such kind एव verily विज्ञानं Knowledge ( भवति is ) यथा as ( त्वम् you ) इच्छसि wish तथा so कुरु do. 2. Distaste for sense-objects is libera- tion; love for sense-objects is bondage. Such verily is Knowledge. Now do as you please. [Ashtavakra tersely describes the essential nature of liberation and bondage, and points out the sole duty of the aspirant. Cf. x.4.] KNOWLEDGE OF THE SELF वाग्मिप्राज्ञमहोद्योगं जनं मूकजडालसम् । करोति तत्त्वबोधोऽयमतस्त्यक्तो बुभुक्षुभिः ॥३॥ 105 अयं This तत्त्वबोध: knowledge of the truth वाग्मिप्राज्ञ- महोद्योगं eloquent, wise and active जनं man मूकजडालसं mute, inert and inactive करोति makes अतः so बुभुक्षुभिः by those who want to enjoy is shunned. 3. This knowledge of the Truth makes an eloquent, wise and active person mute, inert and inactive. Hence it is that it is shunned by those who want to enjoy the world. [Makes etc. The passage should not be under- stood literally. All our talks, knowledge and activities have some attainable objects in view. When one realizes the Self who is the All and the Whole, nothing remains to be attained, and hence all talking, know- ing and doing cease. One then appears as silent, inert and inactive. This is a sign of the highest realization. Mere outward silence and inactivity are nothing. These must be the outcome of deep realization. 2 Shunned because worldly or heavenly enjoy- ment is impossible in that high spiritual state. The mentality of a worldly person is diametrically opposed to that of a Knower of Self.] न त्वं देहो न ते देहो भोक्ता कर्ता न वा भवान् । fazuìsfa azt arent facûn: go at 118 106 ASHTAVAKRA SAMHITA You body not your body not भवान् you कर्ता doer भोक्ता enjoyer वा or न not ( त्वं you ) चिद्रूप : Intelligence itself सदा ever साक्षी Witness निरपेक्ष: free fare happily roam. 4. 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. [Free do not depend on or are conditioned by anything.] रागद्वेषौ मनोधर्मौ न मनस्ते कदाचन । निर्विकल्पोऽसि वोधात्मा निर्विकारः सुखं चर ॥५॥ रागद्देषौ Attachment and abhorrence मनोधर्मी attri- butes of mind ( भवतः are ) मन: mind कदाचन ever ते your न not ( भवति is त्वं you ) निर्विकल्प: free from con- flict बोधात्मा Intelligence itself निर्विकारः changeless असि are happily move. 5. Attachment and abhorrence are attributes of mind. The mind is never yours. You are free from conflict, Intelli- gence itself and changeless. Go about happily. [The aspirant should not either love or hate. To do so is to identify one's self with the mind and KNOWLEDGE OF THE SELF thus lose the awareness of one's true Self. 107 Here by and not love only narrow, selfish love is meant universal love which grows only out of a true knowledge of the eternal Self.] सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । विज्ञाय निरहंकारो निर्ममस्त्वं सुखी भव ॥६॥ सर्वभूतेषु In all beings आत्मानं Self सर्वभूतानि all beings च also आत्मनि in Self विज्ञाय knowing निरहंकार: free from egoism : free from the sense of 'mine' you सुखी happy भव be. 6. Realizing the Self in all and all in the Self, free from egoism and free from the sense of 'mine', be you happy. [Realizing etc.-When one realizes the Self, one actually feels that he is the essence and reality of all things and that all things exist in him. Our present consciousness of the limitation of our own self and of our separateness from all other beings and things, is due to our identification with the mind which with its categories of time, space and causation has created the variegated forms. Disidentify yourself with the mind, and these forms will vanish and only the One will remain, which is both yourself and the whole universe.] विश्व' स्फुरति यत्रेदं तरङ्गा इव सागरे । तत्त्वमेव न सन्देहश्चिन्मूर्ते विज्वरो भव ॥७॥ 108 ASHTAVAKRA SAMHITA ( हे 0) चिन्मतें Intelligence itself यत्र in which इदं this विश्व' universe सागरे in the ocean तरङ्गाः waves इव like स्फुरति is manifested तत् that त्वम् you एव verily ( भवति are ) न not सन्देह: doubt ( त्वं you ) विज्वरः free from fever чч be. 7. O you Intelligence, you indeed are that in which the universe manifests itself like waves on the ocean. Be you free from fever³. [Universe etc.-The universe is the same as the Self. 2 Be etc. When one realizes that one is the same as the universe, one does not hanker after its joys or is any way entangled by it. 3 Fever the fever of worldliness-desires for its joys gross and subtle, and fear and ignorance about it, all the complications that arise out of the ignor- ance of the true nature of the universe.] श्रद्धस्व तात श्रद्धस्व नात्र मोहं कुरुष्व भोः । ज्ञानस्वरूपो भगवानात्मा त्वं प्रकृतेः परः ॥ ८॥ तात Child श्रद्धस्व have faith श्रद्धख have faith भो: O you in this mistake not make you ज्ञानस्वरूप: Knowledge itself भगवान् lord चात्मा Self प्रकृतेः than Nature: greater ( are ). 8. Have faith, my son, have faith. Never delude yourself in this. You are KNOWLEDGE OF THE SELF 109 Knowledge itself, you are the lord, you are the Self, and you are superior³ to Nature. [Have etc. Ashtâvakra is impressing the true nature of the Self on the mind of the disciple. 2 Never etc.-Till one has actually realized the Self, one finds it hard to believe that the Self is really what the sages describe it to be and that the universe is really nothing. 3 Superior etc. Unaffected by Nature and controlling it.] गुणैः संवेष्टितो देहस्तिष्ठत्यायाति याति च । आत्मा न गन्ता नागन्ता किमेनमनुशोचसि ॥६॥ गुणै: With the organs of senses संवेष्टित: together देह: body आयाति comes तिष्ठति stays याति goes च and आत्मा Self न not गन्ता goes न not आगन्ता come किम् why एनम् this lament. 9. The body together with the organs of senses comes, stays and goes. The Self neither comes nor goes. Why do you then mourn it? [Self etc. The Self is beyond the body and does not partake of its nature. The body changes, the Self does not. 2 It-the changes of the body, such as death. Cf. Gita ii. 13 and 18.] 110 ASHTAVAKRA SAMHITA देहस्तिष्ठतु कल्पान्तं गच्छत्वद्यैव वा पुनः । क्व वृद्धिः क्व च वा हानिस्तव चिन्मात्ररूपिणः ॥१०॥ देह: Body कल्पान्त to the end of the cycle तिष्ठतु remain पुनः again अद्य to-day एव verily गच्छतु go वा or चिन्मावरूपिणः तव of you who are Pure Intelligence क्व where af: increase where and BI: decrease. 10. Let the body last to the end of the Kalpa (cycle) or let it go even to-day. Where is there any increase or decrease in you who are Pure Intelligence? [Where etc. The conditions of the body make not the slightest difference to the Self. Therefore fear not death. Cf. Vivekachudamani 560-564; Gita ii.17.] त्वय्यनन्तमहाम्भोधौ विश्ववीचिः स्वभावतः । उदेतु वास्तमायातु न ते वृद्धिर्न वा क्षतिः ॥ ११ ॥ अनन्तमहाम्भोधौ The infinite ocean त्वयि in you विश्व- वौचि: the wave of the universe स्वभावत: spontaneously rise subside or your af: increase न not ( भवति is ) क्षति: loss न not ( भवति is ) वा or. 11. Let the waves of the universe rise or fall of their own accord in you who are the infinite Ocean. That means no gain* or loss to you. KNOWLEDGE OF THE SELF 111 [In the preceding verse, complete disidentifica- tion with the body and its changes is preached. In the present, complete disidentification with the universe is enjoined. 1 Own etc. The universe is endlessly going from creation to creation with a period of dissolution between. But that should not affect the Self. The Self is beyond time and causation. Creation and dis- solution are in time. We must not think ourselves as their creature, but above and beyond them. 2 Gain etc. Just as waves when they rise do not add to the ocean, or take away from it when they subside, so the creation of the universe which is really the same as the Self, does not add anything to the Self, nor does it take anything away from it when it is dissolved.] तात चिन्मात्ररूपोऽसि न ते भिन्नमिदं जगत् । अतः कस्य कथं कुत्र हेयोपादेयकल्पना ॥१२॥ तात Child ( त्वं you ) चिन्मात्ररूप: Pure Intelligence itself असि are इदं this जगत् world ते from you भिन्न different न not ( भवति is ) अत: therefore कस्य whose कथं how कुत्र where हेयोपादेयकल्पना the thought of the rejectable and the acceptable (Hafa is ). 12. My child, you are Pure Intelli- gence itself. This different from you. accept and reject? would he do so? universe is nothing Therefore who will And how and where 112 ASHTAVAKRA SAMHITA [Different etc.-When we try to grasp the reality of the universe, we find it to be our own self, which is Pure Intelligence itself. 2 Therefore etc.-If we know the universe as the Pure Intelligence and as our self, the distinctions of good or bad in the universe cannot arise. Only "I" exist. I cannot reject or accept myself. There is also no instrument, the mind-for such rejection or acceptance. And there is no space or reality outside me from where I can accept or where I can reject. 3 Accept etc.-This transcendental attitude is possible only when we realize the universe as the Self. So long as we know it as phenomenal, there must be necessarily the distinctions of good and evil. Ashtâ- vakra urges us to outgrow the present limited and distorted vision.] एकस्मिन्नव्यये शान्ते चिदाकाशेऽमले त्वयि । कुतो जन्म कुतः कर्म कुतोऽहंकार एव च ॥१३॥ एकस्मिन् One अव्यये undecaying शान्ते calm चिदाकाश the space which is Intelligence अमले pure ( च and ) त्वयि in you जन्म birth कुत: from where कर्म action कुत: from where अहंकारः egoism एव even कुत: wherefrom च and ( भवति is ). 13. Wherefrom will there be birth,' action and even egoism³ for thee who art one, immutable, calm, the space of Intelligence and pure? KNOWLEDGE OF THE SELF 113 [Birth-One who is self-existent and immut- able, cannot be born. 2 Action-Action also implies change and the desire to gain something which is not in one's posses- sion. But the man of realization knows himself as the Self which is calm and perfect. 3 Egoism Therefore there cannot be any sense of the ego also in him; it results from our identifica- tion of ourselves with body and mind. But he perceives himself to be the "space of Intelligence" in which there is no trace of duality or variety,-he is pure. 4 Space etc.-Space is here identical with the Chit. Chit has been conceived as Akâsha, because like Akâsha it is all-pervasive and unaffected. Also, all perception requires as an essential factor the existence of Akâsha. Therefore three different Akâshas have been conceived: (1) Mahâkâsha, the great space, which is our ordinary space, in which we perceive external objects%; (2) Chittâkâsha, the mental space; -everything that we imagine, dream or supersensibly perceive is in the mental space; and (3) Chidâkâsha, the Intelligence space, the space in which the Self perceives itself; here space is not anything different from the perceiver and the perceived as in the other two Akâshas, for in Self-perception, it is all one, there is neither subject nor object; hence here space is identical with the Self. Really speaking, in Self- perception there is no space; but the word 'space' is used to extend the analogy of the other two kinds of perception to Self-perception.] 8 114 ASHTAVAKRA SAMHITA यत्त्वं पश्यसि तत्रैस्त्वमेव प्रतिभाससे । किं पृथक् भासते स्वर्णात् कटकाङ्गदनूपुरम् ॥१४॥ यत् What त्वं you पश्यसि see तत्र there एक: alone त्वम् you verily appear bracelets, armlets and anklets from gold different मासते appear किम् ( interrogative). 14. In whatever you perceive you alone appear. Do bracelets, armlets and anklets appear different from gold? [Advaita Vedânta holds that the Self is the only reality and the universe is no other than the Self itself, only names and forms have been super- imposed on it. Just as the reality of gold ornaments is gold itself and nothing but gold, so is the universe nothing different from the Self. The Self alone exists.] अयं सोऽहमयं नाहं विभागमिति सन्त्यज । सर्वमात्मेति निश्चित्य निःसङ्कल्पः सुखी भव ॥१५॥ अहम् I अयं (pleonastic) स: He अहम् I अयं this न not ( अस्मि am ) इति this विभागं distinction सन्त्यज give up completely आत्मा Self सर्वम् ll इति this निश्चित्य realizing निःसङ्कल्प: free from desire सुखी happy भव be. 15. Completely give up such distinc- tions as 'I am He" and 'I am not this." KNOWLEDGE OF THE SELF 115 Consider all³ as the Self and be desireless and happy. [One should not think that one is only the Transcendental Reality and one is not the universe. As explained in the preceding verse, the universe is also the Self. 1 He-the transcendental Self. 2 This the universe. 3 All-both the transcendental and the relative reality.] तवैवाज्ञानतो विश्वं त्वमेकः परमार्थतः । त्वत्तोऽन्यो नास्ति संसारी नासंसारी च कश्चन ॥ १६ ॥ Your чverily through ignorance विश्वं universe ( भवति is ) परमार्थत: in reality त्वम् you एक: one त्वत्तः than you अन्य: other कश्चन any संसारी trans- migratory ( Jiva ) न not अस्ति is ( त्वत्तः अन्यः कश्चन ) असं सारी non-transmigratory (transcendental Self) not ( अस्ति is ) च and. 16. It is verily through your ignor- ance that the universe exists. In reality you alone are. There is no Jiva or Ishwara other than you. [So long as the universe exists we have to con- ceive the Self in two aspects. In one aspect it is the transmigratory one (Jiva, going from birth to death and death to birth,-Samsâri), and in another aspect, 116 ASHTAVAKRA SAMHITA it is A-Samsâri (God, beyond the cycle of birth and death, eternal and unchanging). But when the universe no longer exists as different from the Self, this distinction vanishes, and this idea of difference, as has been said, exists in our ignorance. When we are rid of this ignorance, the idea that the universe is different from us disappears. So in fact, 'you alone are.'] भ्रान्तिमात्रमिदं विश्वं न किञ्चिदिति निश्चयी । faaiaa: enfàuraì a fanfgiza mtafa 1।29॥ इदं This विश्व' universe भ्रान्तिमात्रं mere illusion किञ्चित् anything not fa this one who knows for certain निर्वासनः desireless स्फूर्तिमात्र: Intelligence itself ( सन् being) किञ्चित् anything न not ( अस्ति exists ) इव as if fa finds peace. 17. 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. [As etc. See Note 2, Chapter XI, verse 8.] एक एव भवाम्भोधावासीदस्ति भविष्यति । न ते बन्धोऽस्ति मोक्षो वा कृतकृत्यः सुखं चर ॥१८॥ भवाम्भोधौ In the ocean of the world एक: one एव only आसीत् was अस्ति is भविष्यति will be your बन्ध: KNOWLEDGE OF THE SELF 117 bondage मोच: liberation वा or न not अस्ति is कृतकृत्य: contented happily move. 18. In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented² and happy. [Bondage etc.-Bondage or freedom cannot be predicated of the Self which is One without a second, and which alone exists for all times. 2 Contented-One who has all his desires fulfilled, therefore desireless.] m agzqfaheqnai fazi gìya farm । उपशाम्य सुखं तिष्ठ स्वात्मन्यानन्दविग्रहे ॥ १६ ॥ चिन्मय 0 Pure Intelligence संकल्पविकल्पाभ्यां by affir- mation and negation चित्तं mind मा not क्षोभय disturb उपशाम्य be calm आनन्दविग्रहे embodiment of bliss स्वात्मनि in your own self happily fog abide. 19. O Pure Intelligence, do not disturb your mind with affirmation and negation. Be¹ calm and abide happily in your own self which is Bliss itself. [Be etc. Be free from affirmations and nega- tions, such ideas as 'I shall do this,' 'I shall not do this,' etc.] 118 ASHTAVAKRA SAMHITA त्यजैव ध्यानं सर्वत्र मा किञ्चिदि धारय । आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि ॥२०॥ सर्वत्र In every way ध्यानं thinking एव even त्यज give up हृदि in the mind किञ्चित् anything मा not धारय hold त्वम् you आत्मा Self ( तत: therefore ) मुक्त: free एव verily असि are विमृश्य thinking किं what करिष्यसि will do. 20. Completely give up even con- templation and hold nothing in your mind. You are verily the Self and therefore free. What will you do by thinking? [What etc. Being the Self itself and therefore eternally free, there is no need of your thinking of anything, either for attaining freedom or achieving mundane objects. Ashtavakra instructs the aspirant to dwell in the consciousness of the eternal Self.] CHAPTER XVI SPECIAL INSTRUCTION अष्टावक्र उवाच । आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः । तथापि न तव स्वास्थ्यं सर्वविस्मरणाते ॥१॥ अष्टावक्र: Ashtavakra उवाच said : तात Child नानाशास्त्राणि diverse scriptures अनेकशः many times आचल speak शृणु hear वा or तथापि still सर्वविस्मरणात् through forgetting all except your Self- abidance not (fis). 1. My child, you may often speak' upon various scriptures or hear them. But you cannot be established in the Self unless you forget³ all. [The key-note of the Advaita Vedânta is that the Self alone exists and that all else is false, unreal. The unreal, manifold universe is constantly engaging our mind and hence we cannot have the knowledge of our Self. To be fully established in one's Self, the condition must be reversed. 1 Speak etc. The Shruti has repeatedly said that "the Self is not to be realized by the power of speech, 120 ASHTAVAKRA SAMHITA by a vast intellect or by the study of the Vedas." It is a question of actual experience and not of mere intellectual knowledge. 2 Established etc.-when the self will know the Self and nothing else. In our present condition, we are not in our own self. We are conscious only of the body and mind and the various things of the world. Wherever our self-consciousness is, there we are. 3 Forget etc. That is, one must be conscious of the Self alone and should perceive everything else as nothing but the Self itself. This is a state which is attained by destroying ignorance which is the cause of the manifold universe. A deep sleep state or a similar condition induced artificially, in which all is forgotten, is not meant.] भोगं कर्म समाधिं वा कुरु विज्ञ तथापि ते । वित्तं निरस्तसर्वाशमत्यर्थं रोचयिष्यति ॥ २ ॥ faOsage enjoyment work mental concentration वा or कुरु do तथापि yet ते your चित्तं mind निरस्तसर्वाशं with all desires extinguished अत्यर्थं That which is beyond objects will like. 2. 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. SPECIAL INSTRUCTION 121 [Enjoy etc. All these occupations indicate that the Self has not yet been realized. Yearn etc.-The mind cannot have lasting satis- faction in enjoyment etc. That etc.-The Self is meant. It is above all quests of life and mind. In etc. Therefore, it cannot be realized until all desires have been destroyed. The state of Self- knowledge does not permit the existence of any desire in the mind.] आयासात् सकलो दुःखी नैनं जानाति कश्चन । अनेनैवोपदेशेन धन्यः प्राप्नोति निर्वृतिम् ॥३॥ सकलः All आयासात् from effort दुःखी miserable कश्चन anyone एनं this न not जानाति knows अनेन this उपदेशेन by instruction verily : blessed one fra fчeman- cipation attains. 3. All are unhappy because they exert themselves. But none knows this. The blessed one attains emancipation through this very instruction. [Because etc.-All exertion presupposes desire -the desire to attain things not possessed at present. Desire, both satisfied and unsatisfied, is the cause of misery. Satisfied desire brings on at first satiety and afterwards more desires and so the chain is lengthened. The unhappiness of unsatisfied desire is obvious. 122 ASHTAVAKRA SAMHITA 2 Through etc.-This instruction is enough; for if anyone carries it out in life, that is to say, becomes inactive inwardly by eradicating all desires which are the spring of action, one attains Self-knowledge. Out- wardly however he may or may not be active. He does not engage himself in any work prompted by inner desires under any case.] व्यापारे खिद्यते यस्तु निमेषोन्मेषयोरपि । तस्यालस्यधुरीणस्य सुखं नान्यस्य कस्यचित् ॥४॥ य: Who तु ( expletive ) निमेषोन्मेषयोः of closing and opening the eyelids in the activity fч even खिद्यते feels pain तस्य of that भालस्यधुरीणस्य of the master idler happiness (af is) not of other कस्यचित् of anyone. 4. Happiness belongs to that master idler to whom even² the closing and open- ing of eyelids is an affliction, to none³ else. [¹ Master idler-The man of Self-realization, who is completely inactive, i.e. indifferent and unattached to work. 2 Even etc. This also presupposes some body- consciousness. The man of Self-knowledge feels even that little body-consciousness as a limitation and painful. Even this activity is not willed by him. He is quite indifferent and unattached even to this trifling activity of the body. SPECIAL INSTRUCTION 123 3 Nome etc.-One must be absolutely detached from body and mind to be truly happy.] इदं कृतमिदं नेति द्वन्द्वैर्मुक्तं यदा मनः । धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत् ॥५॥ यदा When मन: mind (done) f this इदं this कृतं done इदं this न not from the pairs of opposites मुक्त freed (भवति is ) तदा then (मन : mind) धर्मार्थकाममोक्षेषु in work of religious merit, prosperity, sensual enjoyment and spiritual emancipation different becomes. a in- 5. When the mind is free from such¹ pairs of opposites as 'this is done' and 'this is not done', it becomes indifferent² to religious merit, worldly prosperity, sensual enjoyment and liberation. [Such etc. The idea of duty is meant. 2 Indifferent etc.-One who has gone beyond all idea of duty, does not care for the fourfold object of life. The sense of duty arises from desire. Without desire, no duty. The four objects of life presuppose desire without which they are meaningless. Even liberation is not an object of desire with one who has attained true Knowledge.] 124 ASHTAVAKRA SAMHITA facanì faquàer cint faqucìga: 1 ग्रहमोक्षविहीनस्तु न विरक्तो न रागवान् ॥६॥ One who abhors the objects of the senses विरक्त: unattached ( भवति is ) विषयलोलुपः one who covets sense-objects रागो attached ( भवति is ) ग्रहमोक्षविहीन : one without acceptance or renunciation but fa: unattached not attached 7 not (Hafa is ). 6. One who abhors the sense-objects, becomes non-attached,¹ and one who covets them, becomes attached to them. But he who does not accept or reject, is neither unattached nor attached. This [Non-attached-and therefore renounces. attempt at avoiding shows that one has not realized all as the Self. 2 He etc. A higher state is that in which all is realized as Self and therefore there is no thought of accepting or rejecting anything.] हेयोपादेयता तावत् संसारविटपांकुरः । egar atafa unaâ fafajanczmeqzy, 1।19॥ यावत् As long as निर्विचारदशास्पदं the abode of the state of indiscrimination स्पृहा desire जीवति lives तावत् so long indeed sprout of the world the branch and the the sense of the acceptable and the rejectable (afa lives ). SPECIAL INSTRUCTION 125 7 As long as desire which is the abode of the state of indiscrimination con- tinues, there will verily be the sense of atta- chment and aversion, which is the branch³ and sprout of the (tree of) Samsâra. [Which etc.-Desire robs us of the power of understanding the true nature of the world. It makes us consider the unreal to be real and the real to be unreal. When desire goes, all things appear to us as they really are. 2 Attachment etc.—wanting certain things and rejecting others. 3 Branch etc.-The trunk and the root of the tree of Samsâra (the phenomenal life with all its subjective and objective implications) is ignorance. Desire which makes us want certain things and reject others, is as it were its branches and sprouts which make the tree grow more and more. One desire leads to another and thus Karma grows complex and leads us from birth to death and from death to birth.] प्रवृत्तौ जायते रागो निवृत्तौ द्वेष एव हि । fara avandada syafeua: ॥<॥ In activity : attachment fit in absten- tion: aversion чa surely verily is born धीमान् the man of wisdom बालवत् like a child निर्दन्द्रः free from the pairs of opposites (being) thus verily fea: established. 126 ASHTAVAKRA SAMHITA 8. Activity begets attachment, abs- tention from it aversion. The man of wisdom is free from the pairs of opposites like a child, and he lives on verily as such. [Activity etc.-conscious or deliberate activity prompted by desire and not all activity. 2 Abstention etc.-The idea of abstention arises from the consideration that certain things and actions are harmful,-hence the feeling of aversion. above such attachment and aversion is higher. To be 3 Lives etc. Not only is he free from the pairs of opposites inwardly, but his outward life is also like that of a child,-playful without any set purpose. This is the highest spiritual state-that Paramahamsa.] हातुमिच्छति संसारं रागी दुःखजिहासया । वीतरागो हि निदुःखस्तस्मिन्नपि न खिद्यति ॥ ॥ of a रागी One who is attached दुःखजिहासया wishing to avoid sorrow ससारं world हातुम् to renounce इच्छति desires वीतराग: one who is free from attachment हि indeed निदु:ख: free from sorrow ( भवति is ) ( स: he ) तस्मिन् there अपि even न not खिद्यति feels miserable. 9. One who is attached to the world wants to renounce it in order to avoid sorrow. But one without attachment is SPECIAL INSTRUCTION 127 free from sorrow and does not feel miser- able even there.³ [In etc.-thinking that the cause of sorrow is in the world. 2 One etc.—It is not the world but attachment to it that is the root of all miseries. Free from attach- ment, one can live as happily in the world as anywhere else. There in the world.] यस्याभिमानो मोक्षेऽपि देहेऽपि ममता तथा । न च ज्ञानी न वा योगी केवलं दुःखभागसौ ॥१०॥ यस्य Whose मोचे in liberation अपि even अभिमान: egoistic feeling (or self-conceit) as also in body even sense of 'mine'-ness (ownership) (is) the wise not (expletive) Yogi न not वा or केवलं only दुःखभाक sufferer of misery (afa is ). 10. He who has an egoistic feeling even towards liberation and considers even the body as his own, is neither a Jnâni nor a Yogi. He only suffers misery. [Egoistic etc.-The word Abhimâna can be differently interpreted. It may mean simply a refer- ence to egoism, or it may mean actual self-conceit. In the former sense, the verse would mean: Knowl- edge, Jnâna, is a state of complete elimination of the ego). So long as one thinks, 'I shall be free,' or 'I am free,' he holds on to the ego, and has thus neither 128 ASHTAVAKRA SAMHITA true Jnâna nor Moksha. In the latter sense, one may become proud of his spiritual achievements. Such pride is, of course, the very antithesis of Jnâna. Similarly of Yoga and of the attachment to body. 2 Suffers etc.-Because to think that one has Jnâna or Yoga and yet be full of egoism is a sad state of delusion and begets misery.] हरो यद्युपदेष्टा ते हरिः कमलजोऽपि वा । तथापि न तव स्वास्थ्यं सर्वविस्मरणाते ॥११॥ यदि If हर Shiva हरि: Hari कमलज: Lotus-born (Brahmâ) T or even your ч instructor (भवति becomes ) तथापि yet सर्वविस्मरणात् ऋते without for- getting all तव your स्वास्थंत्र establishment in Self न not (Hafa is). 11. Let even' Hara, Hari or the lotus- born Brahmâ be your instructor, but2 unless you forget all, you cannot be esta- blished in the Self. [ Even indicating that instruction by such instructors must be generally very efficacious. 2 But Even such potent instruction will fail if the supreme condition is not fulfilled. 3 Unless etc.-This is the supreme condition: One must be aware of the Self only, of nothing else. To be aware of anything else is to create a division in one's consciousness which means we have not realized the Self which is non-differentiated Pure Consciousness.] CHAPTER XVII THE TRUE KNOWER अष्टावक्र उवाच । तेन ज्ञानफलं प्राप्तं योगाभ्यासफलं तथा । तृप्तः स्वच्छेन्द्रियो नित्यमेकाकी रमते तु यः ॥१॥ अष्टावक्र: Ashtavakra उवाच said : ч: Who (expletive) : contented fa: with senses purified ( सन् being ) नित्यम् ever एकाकी alone रमते enjoys by him the fruit of Knowledge as well as the fruit of the practice of Yoga प्राप्तं is gained. Ashtavakra said: 1. He has gained the fruit of Knowl- edge as well as of the practice of Yoga, who, contented' and with purified senses, ever enjoys being alone. [Contented wanting nothing, knowing oneself as all. 2 Purified etc.-not being attached to any object. So long as the senses are attached to their objects they are impure. 3 Enjoys his own Self which is all. 9 130 ASHTAVAKRA SAMHITA 4 Alone as he is the whole universe and there is nothing else than he. न कदाचिजगत्यस्मिन् तत्त्वज्ञो हन्त खिद्यति । यत एकेन तेनेदं पूर्णं ब्रह्माण्डमण्डलम् ॥२॥ हन्त Oh अस्मिन् this जगति in world तत्त्वज्ञ: knower of Truth कदाचित् ever न not खिद्यति feels misery यतः for एकेन alone तेन by himself इदं this ब्रह्माण्डमण्डलं the filled. circular universe 2. Oh, the knower' of Truth is never miserable in this world, for the whole universe is filled by himself alone. [¹ Knower etc.-The sense of misery is possible only with the perception of duality. When one per- ceives nothing but himself in the whole universe, he cannot be touched by any sorrow.] न जातु विषयाः केऽपि स्वारामं हर्षयन्त्यमी । agħtqgadtafĦað faraqgat: ।13॥ निम्बपल्लवाः Leaves of the Neem tree सल्लकीपल्लवप्रीतं loving the leaves of the Sallaki tree elephant इव as अमौ those के अपि any विषया: objects स्वारामं one delighting in Self at any time o please. 3. No sense-objects ever please him who delights in Self even as the leaves of THE TRUE KNOWER 131 the Neem tree do not please an elephant who delights in the Sallaki leaves. [No etc. The objects of the senses lose all their charm for one who has realized the ultimate perennial source of absolute bliss in Self and the nothingness of the sense-objects.] यस्तु भोगेषु भुक्तेषु न भवत्यधिवासिता । enyang facingai atgm hagón: 11811 : Who (expletive) enjoyed in objects of enjoyment अधिवासिता coveter न not भवति is अभुक्तेषु in things not enjoyed f not desiring (Hafa is च and ) तादृशः such a one भवदुर्लभ: rare in the world. 4. Rare in the world is he who does not covet things which he has enjoyed or does not desire things which he has not enjoyed. [¹ Covet etc.-Once we have enjoyed a thing, an impress is left in the mind and that makes us desire for the thing again and again. Only Self-knowledge can rid us of this attraction.] बुभुक्षुरिह संसारे मुमुक्षुरपि दृश्यते । भोगमोक्षनिराकाङ्क्षी विरलो हि महाशयः ॥५॥ Here in the world : one who desires worldly enjoyments : one who desires liberation 132 ASHTAVAKRA SAMHITA अपि also दृश्यते is seen भोगमोक्ष निराका ङी not desirous of enjoyment or liberation महाशयः the great-souled one हि but विरल : rare. 5. One desirous of worldly enjoyment and one desirous of liberation are both found in this world. But rare is the great- souled one who is not desirous of either enjoyment or liberation. [Who etc. Even the desire for liberation is imperfection, for it implies the consciousness of bond- age. Absolute Knowledge is not yet, so long as this desire is there.] धर्मार्थकाममोक्षेषु जीविते मरणे तथा । कस्याप्युदारचित्तस्य हेयोपादेयता न हि ॥६॥ कस्य अपि Certain broad-minded person हि indeed धर्मार्थकाममोक्षेषु in Dharma, Artha, Kāma and Moksha तथा as well as जीविते in life मरणे in death (a) sense of the rejectable and the acceptable 7 not (fis). 6. It is only some broad-minded person who has neither attraction for, nor aversion to, Dharma, Artha, Kâma and Moksha as well as life and death. [¹ Life etc.-A man of Self-knowledge is ever conscious of himself as eternal. He has no body-idea. Life and death are meaningless to him.] THE TRUE KNOWER वाञ्छा न विश्वविलये न द्वेषस्तस्य च स्थितौ । यथा जीविकया तस्माद्धन्य आस्ते यथासुखम् ॥७॥ 133 ( ज्ञानिन: Of a man of Knowledge ) विश्वविलये in the dissolution of the universe desire not e its स्थितौ in existence द्देष: aversion न not ( अस्ति is ) च and तस्मात् so धन्यः the blessed one यथा जौविकया with whatever living comes of itself यथासुखम् happily आस्ते lives. 7. 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 on³ whatever subsistence comes as a matter of course. [Does etc. Because he perceives the universe as the Self itself. As long as there is ignorance, one looks upon the world as the root of all his miseries and tries to shun or destroy it so to speak. But with the birth of the Knowledge of the Self, his vision is changed and everything appears as the Self alone. 2 Blessed-Such a person is indeed blessed. 3 On etc.-Because he cannot make any effort for his subsistence owing to his ego having been com- pletely annihilated.] कृतार्थोऽनेन ज्ञानेनेत्येवं गलितधीः कृती । पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ॥८॥ 134 ASHTAVAKRA SAMHITA This by Knowledge : fulfilled sfa एवं thus गलितधीः with the mind absorbed कृतो content - hearing touching smelling अश्नन् eating यथासुखम happily आस्ते lives. ed seeing 8. Being fulfilled by this' Knowledge² and with his mind³ absorbed, and conten- ted, the wise one lives happily, seeing,5 hearing, touching, smelling and eating. [This as indicated in the present chapter. 2 Knowledge-i.e. of the Self. 3 Mind etc.-The mind is immersed in the glory of Self-Knowledge and its resultant blessings. 4 Contented-Because attained. nothing remains to be 5 Seeing etc. It is not external behaviour that demarcates a man of Knowledge from an ordinary human being. The former may have everything in common with the latter except the feeling of 'I-ness' and 'mine-ness'.] शून्या दृष्टिर्वृथा चेष्टा विकलानीन्द्रियाणि च । न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे ॥ ॥ क्षीणसंसारसागरे In one for whom the ocean of the world has dried up attachment attachment or not (fis शून्या vacant चेष्टा action वृथा to no senses fa inoperative (and). not fax: non- his ) fe: look purpose इन्द्रियाणि THE TRUE KNOWER 135 9. There is no attachment or non- attachment in one for whom the ocean¹ of the world has dried up. His look is vacant, action purposeless* and the senses inoperative.³ [Ocean etc.-The world (life of birth and rebirth) is likened unto an ocean. When one falls in an ocean, he is buffeted and carried hither and thither by its waves and finds it hard to reach the shore and there is untold suffering. In the Samsâra, Karmas and desires move us hither and thither, we suffer greatly and cannot reach the certitude of Self-knowledge. 2 Dried etc. When one is free from ignorance and its resultant Karmas and desires. One then realizes the Self. 3 Vacant-Because he has no motive whatsoever inside. * Purposeless-Because his actions have no end in view. 5 Inoperative-Because his senses no longer re- ceive any impression from the objects presented to them, they do not act like the senses of an ordinary man.] न जागर्ति न निद्राति नोन्मीलति न मीलति । अहो परदशा कापि वर्तते मुक्तचेतसः ॥१०॥ (The wise one) 7 not keeps awake 136 ASHTAVAKRA SAMHITA not sleeps not opens eyes not मीलति closes eyes अहो Oh मुक्तचेतस: of a liberated soul क्व अपि anywhere परदशा supreme condition वर्तते is. 10. The wise one neither keeps awake nor sleeps, neither opens nor closes his eyes. Oh, the liberated soul anywhere² enjoys the supreme condition. [Neither etc.-A liberated soul may not be called awake as he does not seek the objects of the world and perceive them as we do. He is dead to the relative world. He may not also be called sleep- ing as he is ever conscious of the Self pervading the universe. 2 Anywhere-under all conditions.] सर्वत्र दृश्यते स्वस्थः सर्वत्र विमलाशयः । समस्तवासनामुक्तो मुक्तः सर्वत्र राजते ॥११॥ मुक्त: The liberated person सर्वत्र always स्वस्थः abi- ding in Self सर्वत्र always विमलाशय : pure in heart ( च and } दृश्यते is seen सर्वत्र under all conditions समस्त- वासनामुक्तः freed irom all desires ( सन् being ) राजते lives (and). 11. The liberated person is always¹ found abiding in Self and pure in heart, and he lives freed from all desires under all conditions. evil. [Always under all circumstances, good and 2 Pure etc.-not attached to any worldly object.] THE TRUE KNOWER 137 पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन् गृह्णन् वदन् व्रजन् । ईहितानी हितैर्मुक्तो मुक्त एव महाशयः ॥१२॥ पश्यन् Seeing शृखन् hearing स्पृशन् touching जिधन् smelling अनन् eating गृह्णन् taking वदन् speaking व्रजन् walking ईहितानोहितैः from efforts and non-efforts मुक्त: freeman of great soul чa: free чa indeed. 12. Seeing, hearing, touching, smell- ing, eating, taking, speaking and walking, the great-souled one, free from all efforts and non-efforts, is verily emancipated. [True knowledge does not necessarily consist in the cessation of action but in the absence of attach- ment. The knower of the Self, therefore, even if he acts, does not in reality act. He is ever free, though his behaviour may seem the same as that of others. He is above action and inaction. Cf. Gita v. 8-10.] a forefa a a calfa a zofa a gofa । न ददाति न गृह्णाति मुक्तः सर्वत्र नीरसः ॥ १३॥ : The liberated one 7 not slanders not स्तौति praises न not हृप्यति rejoices न not कुप्यति is angry न not ददाति gives न not गृह्णाति takes च and ( स: he ) सर्वत्र in all objects नीरस: free from attachment. 13. The liberated one neither slanders nor praises, neither rejoices nor is angry, 138 ASHTAVAKRA SAMHITA neither gives nor takes. He is free from attachment to all objects. [Free etc. He has no special liking for any- thing. This idea of sameness under all conditions is detailed in the succeeding verses.] सानुरागां स्त्रियं दृष्ट्वा मृत्युं वा समुपस्थितम् । अविलमनाः स्वस्थो मुक्त एव महाशयः ॥ १४॥ सानुरागां Loving स्त्रियं woman मृत्युं death समुपस्थितं near at hand or seeing the great-souled one अविह्वलमना: unperturbed in mind स्वस्थ : self-poised ( च and तिष्ठति remains स: he) मुक्त: emancipated एव indeed. 14. The great-souled one is not per- turbed and remains self-poised both at the sight of a woman full of love and of approa- ching death. He is indeed² liberated. [Both etc. Two opposite cases are cited,―most pleasant and most terrible. The liberated one remains the same under both these conditions. 2 Indeed etc. Such equanimity is a true sign of liberation.] सुखे दुःखे नरे नार्या सम्पत्सु च विपत्सु च । विशेषो नैव धीरस्य सर्वत्रसमदर्शिनः ॥ १५ ॥ THE TRUE KNOWER 139 सर्वत्र Everywhere समदर्शिन: of one seeing the same of the steady one in happiness in misery नरे in man नायाँ in woman सम्पत्सु in prosperity च (expletive) faч in adversity and fa: speciality न not एव verily ( भवति is ). 15. The sage who sees the same every- where, makes no difference between happiness and misery, man and woman, and prosperity and adversity. [Makes etc. -He is not affected by the 'pairs of opposites.'] न हिंसा नैव कारुण्यं नौद्धत्यं न च दीनता । नाश्चर्यं नैव च क्षोभः क्षीणसंसरणेऽनरे ॥ १६ ॥ क्षौणसंसरणे One whose worldly life is exhausted अनरे one who is not man (farf desire to harm 7 not in the wise one) fr mercy 7 not verily औद्धत्यं insolence न not दोनता humility न not च and आश्चर्यं wonder not: mental disturbance 7 not ч verily and (is). 16. In the wise one whose worldly' life is exhausted and who is no longer a man, there is neither any desire to harm nor compassion, neither insolence nor humility, neither wonder nor mental disturbance. 140 ASHTAVAKRA SAMHITA [Worldly etc.-He is no longer bound by ignor- ance which causes the rounds of birth and death. He is illumined and has destroyed bondages of desire and Karma. 2 No etc. He has transcended the limitations of Though living in a human body, he is human nature. divine. him. 3 Neither etc.-These opposites do not exist in He is above them.] न मुक्तो विषयद्वेष्टा न वा विषयलोलुपः । असंसक्तमना नित्यं प्राप्ताप्राप्तमुपाश्नुते ॥१७॥ not मुक्त: The liberated one विषयद्देष्टा abhorrent of the objects of the senses craving for the objects of the senses न not वा or ( भवति is स: he ) नित्यम् ever असंसक्तमनाः with a detached mind ( सन् being) प्राप्ताप्राप्त the attained and the unattained उपाश्रुते enjoys. 17. The liberated one neither¹ abhors the objects of the senses nor craves them. Ever with a detached mind he enjoys² the attained as well as the unattained. [Neither etc.-Because abhorrence and craving are both due to attachment, from which a liberated soul is ever free. 2 Enjoys etc. Attachment is the source of enjoy- ment to ordinary people. They therefore enjoy a thing which actually comes into their possession. THE TRUE KNOWER 141 The liberated ones, however, ever free as they are from attachment, do not care for the attainment of the things of the world, and are ever happy even without anything. Attained etc.-They enjoy whatever comes to them without any effort on their part. But they are not attached to it. And if certain things do not come into their possession, they do not mind. They are quite unaffected.] समाधानासमाधानहिताहितविकल्पनाः । शून्यचित्तो न जानाति कैवल्यमिव संस्थितः ॥ १८॥ शून्यचित्त: One of vacant mind ( ज्ञानी sage ) समाधाना- समाधानहिताहितविकल्पना: the alternatives of contempla- tion and non-contemplation, good and evil a not जानाति knows ( स: he ) कैवल्यम् the state of Absolute- ness: abiding as it were. 18. The sage of vacant' mind knows not the conflict of contemplation and non- contemplation, good and evil. He abides³ as it were in the state of Absoluteness. [Vacant indifferent to the world. No desire or thought arises in his mind. It is filled with the consciousness of Atman alone. 2 Knows etc. Because all such conflicts arise only in connection with the relative life and world which he has transcended. 142 ASHTAVAKRA SAMHITA 3 Abides etc.-He lives in the same way as if he were in the state of Absolute Consciousness.] निर्ममो निरहङ्कारो न किञ्चिदिति निश्चितः । अन्तर्गलितसर्वाशः कुर्वन्नपि करोति न ॥१६॥ ( ज्ञानी The man of Knowledge ) निर्मम: devoid of the feeling of 'mine-ness' f: devoid of the feeling of 'I-ness' fa anything not (is) fa this fafa: knowing for certain : with all desires gone from within (being) though not a does. doing f 19. Devoid of the feeling of 'mine- ness' and 'I-ness', knowing for certain that nothing is, and with all his desires set at rest within, the man of Knowledge does¹ not act though he may be acting. [Does etc.-Action, as we ordinarily understand it, presupposes the sense of egoism on the part of the doer. A man of Knowledge, however, transcends this sense of egoism. All his actions, therefore, though appearing as those of ordinary people, are not essentially on a par with them. His actions do not produce any binding effects, while those of others entail new and fresh bondages on the agent. Cf. Gita III. 27-28.] मनः प्रकाशसम्मोहस्वप्नजाड्यविवर्जितः । दशां कामपि संप्राप्तो भवेद्गलितमानसः ॥२०॥ THE TRUE KNOWER 143 मनःप्रकाशसम्मोहस्वप्नजाड्यविवर्जित: Free from the display of the mind, delusion, dream and dullness: with the mind melted away (mit sage) indescribable दशां condition संप्राप्तः भवेत् attains. 20. An indescribable state is attained by the sage whose mind has melted away and who is free from the display of the mind, and from delusion, dream and dullness. [A man of Self-knowledge has his mind com- pletely purged of all delusion, inertia, etc., that obstruct the vision of the Reality. In such a state of the mind all its functions, Vrittis, cease to operate and it is as good as destroyed. Then the final realiza- tion bursts forth of which no description is ever possible.] CHAPTER XVIII PEACE अष्टावक्र उवाच । neu atuteû araa Equaçafa yn: । तस्मै सुखैकरूपाय नमः शान्ताय तेजसे ॥१॥ अष्टावक्र: Ashtavakra उवाच said : यस्य Of which बोधोदये with the dawning of know- ledge तावत् all भ्रम: delusion स्वप्नवत् like dream भवति becomes which is bliss itself by nature शान्ताय calm तेजसे effulgence तस्मै to That नमः salutation. Ashtavakra said: 1. Salutation to That which is bliss itself by nature, calmness, and effulgence,² with the dawning of the knowledge of which all delusion becomes like a dream. [Calmness the Transcendental in which there is no change. 2 Effulgence-The Atman is self-effulgent: Nothing else can perceive It. Unknowable though, It can be known to Itself by Itself. 3 With etc.-The world which now appears so real to us, changes its nature with the realization of the Self, and appears unreal as a dream. It then THE TRUE KNOWER 145 loses all its charms and attractions for us, even as the alluring visions in a dream cease to have any charm for us in our waking state. * Delusion—the phenomenal universe which is illusory.] अर्जयित्वाऽखिलानर्थान् भोगानाप्नोति पुष्कलान् । न हि सर्व परित्यागमन्तरेण सुखी भवेत् ॥२॥ ( कश्चित् One ) अखिलान् all अर्थान् worldly objects अर्जयित्वा acquiring पुष्कलान् abundant भोगान् enjoyments आप्नोति attains सर्वपरित्यागमन्तरेण without the renunciation of all surely happy not becomes. 2. One gets abundant enjoyments by acquiring all worldly objects. Surely¹ one cannot be happy without renouncing all. [Surely etc.-That renunciation alone removes all fear and makes us truly happy is very beautifully illustrated by Bhartrihari in a verse in his Hundred Verses on Renunciation. It says: "In enjoyment, there is the fear of disease; in social position, the fear of falling off; in wealth, the fear of (hostile) kings; in honour, the fear of humiliation; in power, the fear of foemen; in beauty, the fear of old age; in scriptural erudition, the fear of opponents; in virtue, the fear of traducers; in body, the fear of death. All the things of the world pertaining to men are attended with fear; renunciation alone eliminates all fear." 10 146 ASHTAVAKRA SAMHITA Sense-enjoyment and true happiness do not go together. They are contradictory.] कर्त्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः । कुतः प्रशमपीयूषधारासारमृते सुखम् ॥३॥ कर्त्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मन: Of one whose heart's core has been scorched by the heat of the sun of the sorrow of duty without the torrential shower of the ambrosia of tranquillity कुत: how सुखं happiness ( स्यात् is ) . 3. How can one whose heart's core has been scorched by the heat of the sun of sorrow arising from duty, enjoy happiness without the continuous shower of the ambrosia of tranquillity?? [Whose etc.-Duty, as it is ordinarily under- stood, is nothing but slavery in the form of virtue. It is the morbid attachment of flesh for flesh, the absurd greed for gold and gain or other worldly things to which we feel attached. Only those who consider the world as real, find that they have things to do, duties to fulfil. The sense of duty, therefore, arises ultimately from illusion. And it makes us stick to the relative life, subjecting us to all the miseries of the world. This scorches our innermost soul. 2 Tranquillity-When the Vrittis of the mind have subsided-the mind has been freed of desires, then the relative life loses its grip on us. We feel that the world is ephemeral and we have nothing to do in THE TRUE KNOWER 147 or with it. Then comes real happiness. This calm- ness is like ambrosia which pours like rain to revive the parched-up heart.] Hafsa miqdimat a fanfare qcorefa: 1 नास्त्यभावः स्वभावानां भावाभावविभाविनाम् ॥४॥ अयं This भव: universe भावनामाव: mere thought परमार्थतः in reality किश्चित् anything न not भावाभावविभाविनां that cognize existence and non-existence the self-existing entities : non-existence अस्ति is. of not 4. This universe is but a state of consciousness. In reality it is nothing. Those self-existing beings that cognize both existence³ and non-existence, never cease to be. [State etc. The universe has no independent existence of its own. It is only the projection of the mind. The moment we bring about a change in our consciousness, the universe changes. 2 Self-existing etc.-The Jivas who are none else than Brahman, are meant. The objective world derives its existence from the subject, but the subject, from none it is self-existent. 3 Existence etc.-of the Object. The world changes and is ephemeral. But the soul that experiences its existence and also transcends it, is eternal.] 148 ASHTAVAKRA SAMHITA न दूरं न च सङ्कोचाल्लब्धमेवात्मनः पदम् । निविकल्पं निरायासं निर्विकारं निरञ्जनम् ॥५॥ निर्विकल्पं Absolute निरायाम effortless निर्विकारं immut- able निरञ्जनं spotless आत्मनः पदं the nature of the Self दूरं far न not सङ्कोचात् due to limitation लब्ध' attained notanda verily. 5. The nature of the Self which is absolute, effortless' immutable, and spot- less, is verily neither³ far away nor¹ attained because of limitation. ['Effortless Being one without a second, the Self has nothing to exert for. It is ever inactive-calm and serene. 2 Spotless beyond all attributes. The spots are adjuncts to which the Self is absolutely unrelated. 3 Neither etc.-The Atman is all-pervasive and therefore nearest of the near. * Nor etc.-like any other sense-object, which is attained because it is limited and different from us. The Atman is infinite and our very self and so cannot be attained. It is ever attained.] व्यामोहमात्रविरतौ स्वरूपादानमात्रतः । वीतशोका विराजन्ते निरावरणदृष्टयः ॥६॥ निरावरणदृष्टय: Those whose vision is unveiled व्यामोह- मात्रविरतौ as soon as illusion ceases स्वरुपादानमावतः as soon THE TRUE KNOWER 149 as the Self is apprehended with sorrows dispelled fa exist. 6. No sooner is the Self apprehended on the cessation of illusion than they with their vision unobstructed live with their sorrows dispelled. [Illusion-ignorance which prevents us from seeing that Brahman is everything. 2 Their i.e. their vision of the Self being not obstructed by ignorance.] AHEÄ HEYATHTANTZAT YH: AATAA: । इति विज्ञाय धीरो हि किमभ्यस्यति वालवत् ॥७॥ समस्त' All कल्पनामात्रं mere imagination आत्मा Self मुक्त: free सनातनः eternal इति this विज्ञाय knowing धीर: the wise one indeed fai (interrogative) child facts. like a 7. Knowing all as mere idea and the Self as free and eternal, does the wise one act like a child? [Like etc.-ignorantly. A child is completely ignorant. The fact is, for the man of realization there is neither any world nor any action.] आत्मा ब्रह्मति निश्चित्य भावाभावौ च कल्पितौ । facenta: fai fastarfa fai qà a húfa faħt ॥<॥ 150 ASHTAVAKRA SAMHITA आत्मा Self ब्रह्म Brahman भावाभावौ existence and non- existence imagined and इति this निश्चित्य knowing for certain: one who is free from desire किं what विजानाति knows किं ब्र ूते says किं what करोति does च and. 8. Knowing for certain that one's self is Brahman and that existence' and non- existence are figments, what should one who is free from desire, know, say or do? [Existence etc.-Relative existence and non- existence are not true of the Atman. It transcends them both, and is the locus of all such conceptions which give reality and unreality to so-called existences. 2 What etc.-To one who has attained Self- knowledge nothing else remains to be known. He becomes fulfilled, free from desire. Worldly things appear to him contemptible, having neither reality nor unreality. Bereft of egoism as he becomes, he knows not, says not, and acts not, though he may be apparently doing all these.] अयं सोऽहमयं नाहमिति क्षीणा विकल्पनाः । qamızâfa falazı qoofingaea alfuA: ॥ E॥ सर्वम् All आत्मा Self इति this निश्चित्य knowing for certain तूष्णीम्भूतस्य become silent योगिनः of the Yogi भयं सः this indeed अहम् I अयम् this अहं I न not इति such fa: thoughts : annihilated ( become ). THE TRUE KNOWER 151 9. Such thoughts' as 'this indeed am I' and 'this I am not' are annihilated for the Yogi who has become silent by knowing for certain all as Self. [¹ Thoughts etc. With the dawn of Self- knowledge when all is revealed as Self and nothing but Self-all dual conceptions vanish. The Yogi then realizes that he is all.] न विक्षेपो न चैकाग्रयं नातिबोधो न मूढता । न सुखं न च वा दुःखमुपशान्तस्य योगिनः ॥ १० ॥ उपशान्तस्य Who has become tranquil योगिनः of the Yogi fa distraction 7 not concentration not च and अतिबोध: excess of knowledge न not मूढता ignorance not pleasure not pain not (expletive) or (Hafa is). 10. The Yogi who has attained tran- quillity, has no distraction, no concentra- tion, no excess of knowledge, no ignor- ance, no pleasure, or no pain. [No etc. A Yogi with control over his senses has his mind in a perfectly balanced and tranquil state. No distraction whatsoever, therefore, can affect his equanimity. He has a perfect poise. 2 Excess etc.-there is neither increase decrease in his knowledge.] nor 152 ASHTAVAKRA SAMHITA स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने । निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिनः ॥ ११ ॥ निर्विकल्पस्वभावस्य Whose nature is unconditioned योगिनः of the Yogi खाराज्ये in the dominion of heaven भैक्ष्यवृत्ती in mendicancy in gain or loss in society in forest and fa: difference not fis. 11. The dominion' of heaven or men- dicancy, gain or loss, society or solitude, make no difference to the Yogi whose nature is free from conditions. [Dominion etc.-To feel different under these different conditions is possible only for one whose mind is conditioned, bound and limited by the rela- tive consciousness. When one has transcended that state of consciousness, extremes of fortune make no difference to him. Even though he may be conscious of them, they appear to him unsubstantial, shadowy.] व धर्मः क च वा कामः क्व चार्थः क्व विवेकिता । इदं कृतमिदं नेति द्वन्द्वं र्मुक्तस्य योगिनः ॥१२॥ इदं This कृतम् done इदं this न not ( कृतम् done ) f this : from the pairs of opposites free : of the Yogi where ч: Dharma where : Artha क्व where काम: Kama क्व where विवेकिता dis- crimination also or. THE TRUE KNOWER 153 12. Dharma (ritualistic or meritori- ous works), Artha (worldly prosperity), Kâma (sense-enjoyment), or discrimina- tion has no significance for the Yogi who has transcended such dual notions as 'this is done' and 'this is not done.' [Dual etc. The relative consciousness is infested with the pairs of opposites, of which the sense of 'done and not done' is typical. We are always active under the impulse of desire, securing some objects of desire and seeking others. This desire is at the root of all Dharma, Artha and Kâma, and also of discri- mination for were we not bound and blinded by desire, there would be no necessity for us to discrimi- nate the real from the unreal; the unreal would simply not exist for us. One free from the pairs of opposites has, therefore, no use for Dharma, Artha and Kâma.] कृत्यं किमपि नैवास्ति न कापि हृदि रञ्जना । यथा जीवनमेवेह जीवन्मुक्तस्य योगिनः ॥ १.३॥ जीवन्मुक्तस्य Liberated while living योगिनः of the Yogi किम् अपि any कृत्य duty न not अस्ति is हृदि at heart का अपि any रञ्जना attachment न not (अस्ति is अस्य कृत्यम् his duty ) इह in this world यथाजीवनम् pertaining to life एव only. 13. The Yogi who is liberated' while living, has neither any duty nor any 154 ASHTAVAKRA SAMHITA attachment at heart. His actions in this world pertain only to life. [Liberated etc.-The Jivanmukta is one whose ignorance with all its modifications has been com- pletely eradicated and who, rid of all bondages, abides in the Absolute Self. His is a state in which "the knots of his heart are torn asunder, all his doubts are removed and the effects of his actions are des- troyed by the realization of the Supreme One." The Upadesha Sahasri of Sankarâchârya describes his state thus: "The knower of Self is indeed he and no other, who does not see in the waking state as in the state of sleep, who being one without a second does not perceive duality even though he may do so, and who is inactive even if he may be acting." 2 Neither etc.-Because with the attainment of liberation, the Yogi gets rid of the dual notions of 'I' and 'mine' and consequently along with them all attachment and sense of duty, that spring from them. Not that all physical actions necessarily cease for a liberated soul, but that they are no longer impelled by the feeling of egoism. So long 3 Actions etc.-A very important fact of the life of the liberated is mentioned in this verse. as the liberated one lives, he is found to act. Yet he is said to be inactive. This apparent contradic- tion is explained here. The Yogi is internally free. He does not feel any desire for anything or need to do anything. But the very fact that his body still exists shows that there is some force holding the THE TRUE KNOWER 155 body. It is the Prârabdha Karma of the Yogi. This Karma continues to operate. The Yogi is not affected but some bodily actions and also some actions on the surface mind go on, until the Prârabdha Karma is worked out and the body drops off, when there is absolute emancipation for the Yogi. The man of realization from his standpoint has neither a body, being beyond body idea, nor Prârabdha. It is our explanation, who in our ignorance see him as having a body and as being active. That is why the Yogi's action has been called Yathâjivanam, 'pertaining to life only.'] क मोहः क्व च वा विश्व क तद्ध्यानं क मुक्तता । aðag@qaturai faenzaes Agtcma: ॥28॥ सर्वसङ्कल्पसीमायां On the border of the world of desires fa resting of the great-souled one : delusion where (expletive) f universe where तयानं meditation of That क्व where मुक्तता liberation where a or. 14. Where is delusion, where is the universe, where is meditation of That, or where is liberation for the great-souled one who is beyond the world of desires? Self. [Who etc. In other words, who is abiding in The idea is this: Truly speaking, existence is one. It is only desire that demarcates it and creates the illusion of the relative world and along with it 156 ASHTAVAKRA SAMHITA the necessity of getting out of it and of having recourse to meditation and all that. The moment one is freed from desire, the illusion of the universe with all its consequences (i.e. meditation, liberation, etc.) vanishes.] da fa'afné ze a medifa húg â i निर्वासनः किं कुरुते पश्यन्नपि न पश्यति ॥ १५ ॥ By whom this for universe is seen: universe) not fis fa this may do he (fa वै ( expletive) निर्वासन: one who is desireless किं what कुरुते has to do स: he पश्यन् seeing अपि even न not पश्यति sees. 15. He who sees the universe, may try to deny it. What has the desireless to not even though he sees. do? He sees [He etc. Really the universe is not as we see and feel it, which we do under the sway of desire. One who finds the phenomenal world, must try to negate it, for he is still in ignorance. beyond desire, has nothing to do with it. One who is 2 Sees etc.-To a man of realization the universe appears as unsubstantial and illusory. He cannot, therefore, be said to be seeing the universe as we understand it, i.e. as real and substantial.] येन दृष्टं परं ब्रह्म सोऽहं ब्रह्म ेति चिन्तयेत् । किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति ॥ १६ ॥ THE TRUE KNOWER 157 By whom 4* supreme Brahman e' is seen सः he अहं ब्रह्म I am Brahman इति this चिन्तयेत् thinks यः who द्वितीयं second न not पश्यति sees ( सः that ) निश्चिन्तः one who has transcended thought किं what चिन्तयति thinks. 16. He who has seen the Supreme Brahman, meditates, I am Brahman.' What would he who has transcended all thought think, when he sees no second? [He etc. A very subtle distinction has been made here. When one sees Brahman, evidently then he has not reached the highest state and realized his identity with Brahman. The dual consciousness-I and Brahman-is still there, making it possible for him to meditate, 'I am Brahman." But when the highest state is reached, identity is established, the dual consciousness is totally destroyed and no such meditation is possible.] दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ I उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ॥१७॥ By whom self-distraction : is seen असौ he तु indeed निरोधं कुरुते practises control उदारः the noble-minded one but fafa: distracted not साध्याभावात् having nothing to ( भवति is स he ) accomplish fai what does. 158 ASHTAVAKRA SAMHITA 17. He, indeed, controls' himself, who sees distraction in himself. But the great one is not distracted. Having nothing to accomplish, what would he do? [Controls etc.-Distraction, outward or inward, in any form, is caused only by the identification of the Self with the non-self, which is due to ignorance. It has, therefore, no place in the man of Self- knowledge. Controlling the mind etc. is meaningless to him. 2 Great etc.-One who perceives the Self as One without a second. 3 Accomplish by way of getting rid of duality and its concomitant distraction.] धीरो लोकविपर्यस्तो वर्त्तमानोऽपि लोकवत् । न समाधिं न विक्षेपं न लेपं स्वस्य पश्यति ॥ १८ ॥ लोकवत् Like an ordinary man वर्त्तमानः existing अपि even धौर: the man of Knowledge लोकविपर्यस्त: contrary to the ordinary man ( स: he ) स्वस्य of his own समाधिं concentration not fa distraction 7 not stain न not पश्यति sees. 18. The man of Knowledge, though¹ living like a common man, is contrary to him. He sees neither concentration³ nor distraction nor defilement of his own. [Though etc.-His external behaviour seems like that of other people, but there is a fundamental THE TRUE KNOWER difference between their outlooks. 159 Ordinary people look upon the world as real and substantial and behave accordingly, but the man of Knowledge knows and feels it as illusory and unsubstantial and his behaviour with it is only apparent. His actions are no longer voluntary but are impelled only by the momentum of the effects of those actions that are responsible for his life in this world. His body drops off as soon as those effects are exhausted. 2 Sees etc. For he sees nothing but the Self which is pure intelligence. 3 Concentration-As long as there is distraction, concentration is resorted to as an aid to Self-realiza- tion; but after Self-knowledge has been attained, it is no longer needed. Distraction, then, there is none and he abides in Absolute Existence.] भावाभावबिहीनो यस्तृप्तो निर्वासनो बुधः । नैव किञ्चित् कृतं तेन लोकदृष्ट्या विकुर्वता ॥ १६ ॥ यः Who भावाभावविहीन : devoid of existence and non- existence तृप्तः satisfied निर्वासन: free from desire बुध: wise लोकदृष्ट्या in the sight of the world विकुर्वता acting तेन by him किञ्चित् anything एव even न not कृतम् done. 19. He who is devoid of existence and non-existence, who is wise, satisfied,² and free from desire, does³ nothing even if he may be acting in the eyes of the world. ['Devoid etc.-i.e. beyond the relative world which is a mixture of existence and non-existence. It 160 ASHTAVAKRA SAMHITA is said to be existent as it is perceived in ordinary consciousness but to be non-existent as it is lost in superconsciousness. Knowing the nature of the world, the man of Knowledge is quite unconcerned with it. Satisfied-in Self. Does etc.-Actions are no longer actions when they are not accompanied with the feeling of egoism. The man of Knowledge is absolutely free from it. He does not identify himself with his actions. He is, therefore, really inactive, even though he may seem to be acting. Cf. Gita IV. 20-21.] प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः । यदा यत्कर्त्तुमायाति तत्कृत्वा तिष्ठतः सुखम् ॥२०॥ यदा When यत् what कर्त्तुम् to do श्रायाति comes तत् that कृत्वा doing सुख' happily तिष्ठत: living धौरस्य of the wise one in activity (expletive) fain inactivity वा or दुर्ग्रहः uneasiness न not एव surely ( अस्ति is ). 20. The wise one who lives on happily doing what comes to him to be done, does² not feel troubled either in activity or in inactivity. [What etc. as a matter of course on account of Prârabdha. 2 Does etc.-Because he no longer engages him- self in any action or refrains from it out of his own will. Voluntary actions breed unhappiness when they THE TRUE KNOWER 161 are frustrated or impeded. Devoid of the feeling of egoism, he is the same in activity and inactivity. 3 Feel etc.-Durgraha is literally cramp or spasm.] निर्वासनो निरालम्बः स्वच्छन्दो मुक्तबन्धनः । क्षिप्तः संस्कारवातेन चेष्टते शुष्क पर्णवत् ॥२१॥ निर्वासन: Desireless निरालम्ब: independent खच्छन्दः free मुक्तबन्धन: free from bondage ( जन: man ) सस्कारवान by the wind of the effects of past actions facast ( like a dry leaf a moves. being) 21. Blown by the wind of the Sams- kâras, the desireless, independent, free,¹ and liberated² person moves about like a dry leaf. [Free from passions. 2 Liberated from all bondages. 3 Moves etc. Just as a dry leaf is blown by the wind hither and thither without any choice of its own, even so the man of Knowledge is guided by his Prârabdha without the least vestige of egoism in him.] असंसारस्य तु क्वापि न हर्षो न विषादिता । स शीतलमना नित्यं विदेह इव राजते ॥ २२ ॥ असंसारस्य Of one who has transcended worldly existence (expletive) anywhere: joy not 11 162 ASHTAVAKRA SAMHITA विषादिता sorrow न not ( अस्ति is ) नित्यं ever शौतलमना: cool- minded स: he विदेह: one without a body इव as if राजते exists. 22. There is no joy or sorrow for one who has transcended worldly existence. Ever with a serene² mind, he lives like one without a body. [No etc. Both joy and sorrow are different modifications of the uncontrolled mind and originate from desire for relative things, which is at the root of worldly existence. Therefore one who has trans- cended worldly existence has gone beyond both joy and sorrow. 2 Serene-which does not give rise to any modi- fications whatsoever.] ganfq a fagianfe am anfq a gafaz । आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥२३॥ आत्मारामस्य Who delights in Self शौतलाच्छतरात्मन: whose mind is calm and pure धौरस्य of the wise man कुवापि anywhere desire to renounce not any- where: loss or even not (is). 23. The wise man whose delight is in Self and whose mind is calm and pure, has no desire for renouncing whatsoever nor² does he feel any loss at any place. [No etc. One who has still the consciousness of the reality of the worldly objects and sees and THE TRUE KNOWER 163 feels them as other than the Self, may desire to renounce them%3B but for one who delights in Self and Self alone and has transcended desire itself, renunciation is meaningless. 2 Nor etc.-Though the wise one feels no need to renounce, it does not mean that he holds on to worldly objects. He neither holds on to, nor renounces, anything. He lives like a dry leaf moved by the wind, sometimes like a prince having plenty, sometimes like a beggar denuded of all. In the latter case, he does not feel any sense of loss.] प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यगच्छया । प्राकृतस्येव धीरस्य न मानो नावमानता ॥२४॥ प्रकृत्या Naturally शून्यचित्तस्य of vacant mind यच्छया out of his own will कुर्वतः acting धौरस्य wise अस्य of this one प्राकृतस्य इव like an ordinary man मान: honour न not अवमानता dishonour न not ( अस्ति is ). 24. Naturally of a vacant mind and acting as he pleases, the wise one is not³ affected by honour or dishonour like an ordinary man. [Vacant Because no modifications arise in his mind. * Acting etc.-See note 2 of verse 18 of this chapter. 3 Not etc.-Because he does not identify himself with the relative aspects of his being, in reference to which alone honour or dishonour may be done.] 164 ASHTAVAKRA SAMHITA कृतं देहेन कर्मेदं न मया शुद्धरूपिणा । zfa fa-angðdat 4: Háafq húfa a 1124॥ य: Who इदं this कर्म work देहेन by the body कृतं done शुद्धरूपिणा of pure nature मया by me न not ( कृतम् done ) इति चिन्तानुरोधौ conforming to such thoughts ( स: he ) कुर्वन् acting अपि even न not करोति acts. 25. One who acts in conformity with such thoughts as 'this is done by the body and not by me, the pure Self-such a one, even though acting, does not act. [Does etc. See note 3 of verse 19 of this chapter. Cf. Gita III. 27-28; V. 8-9.] अतद्वादीव कुरुते न भवेदपि बालिशः । जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ॥ २६ ॥ जीवन्मुक्त: One who is liberated even while living दादी व like one who does not say that कुरुते acts अपि even though बालिश: dullard न not भवेत् is ( स he ) संसरन् being in the world अपि even सुखी happy श्रीमान् blessed a flourishes. 26. The Jivanmukta acts like one¹ who does not say that he is acting so ; but he is not, therefore, a fool. Even though in the world, he looks happy and blessed. [One etc.-i.e. a fool. An ordinary, intelli- gent man is conscious of the motives and aims of his actions, he can specify them when asked. Not so a fool. THE TRUE KNOWER 165 A Jivanmukta also acts without any set purpose or motive. 2 Fool For though seemingly alike, the fool is below the normal level, whereas the Jivanmukta is above it. The extremes often look alike. 3 Even etc.-Even though in the world, he is not of the world, hence his happiness and blessedness. There is no harm in being in the world if one is not attached to it. It is only attachment that binds us and makes us unhappy.] नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः । न कल्पते न जानाति न शृणोति न पश्यति ॥२७॥ नानाविचारसुश्रान्तः Tired with diverse reasonings विश्रान्तिम् repose आगतः attained धौर: the wise one न not कल्पते thinks not a knows not hears not पश्यति sees. 27. The wise one who, weary of diverse reasonings," has attained repose, neither thinks nor knows nor hears nor sees. [1 Diverse etc.-in search of Truth, which he found at last as above all reasoning. 2 Neither etc.-refrains from all sorts of internal and external activities, and thus enjoys supreme bliss in Self.] असमाधेरविक्षेपान्न मुमुक्षुर्न चेतरः । निश्चित्य कल्पितं पश्यन् ब्रह्मवास्ते महाशयः ॥२८॥ 166 ASHTAVAKRA SAMHITA महाशय: The man of tranquillity असमाघः owing to the absence of Samadhi for want of distrac- tion मुमुक्षु: aspirant for liberation न not इतरः the reverse and not (af is all) af figment ( इति this ) निश्चित्य knowing for certain पश्यन् seeing (fчeven: he) Brahman gas lives. 28. Being beyond Samâdhi and dis- traction, the man¹ of tranquillity is neither an aspirant for liberation nor the reverse. Having ascertained the universe to be a figment, even though he sees it, he exists as Brahman Itself. 3 [Man etc.-The condition of the Jivanmukta is implied. 2 Neither etc.-Because the desire for liberation and consequently the attempt to gain Samâdhi no longer exist with the dawn of Self-knowledge. 3Reverse-i.e. bound. * Having etc.-Even though he continues to see the universe with all its ramifications as a conse- quence of his past Samskâras, he finds it shadowy and unsubstantial. 5 As etc. Untouched by the actions of his mind and his senses and unaffected by the universe, i.e. in the Absolute State.] यस्यान्तः स्यादहङ्कारो न करोति करोति सः । निरहङ्कारधीरेण न किञ्चिदकृतं कृतम् ॥२६॥ THE TRUE KNOWER 167 यस्य Whose अन्तः within अहंकार: egoism स्यात् is : he न not करोति acts ( अपि though ) करोति acts निरहंकारधीरेण by the wise one who is free from egoism किञ्चित् any कृत wrong deed not is done. 29. He who has egoism in him, acts' even though he does not act.2 The wise one who is free from egoism, does not do any wrong deed.³ [Acts mentally. 2 Act Physically. Egoism is really the mainspring of all our actions, internal and external. We may refrain from the physical actions but not from the mental ones, as long as there is egoism in us. It is only with the destruction of the sense of egoism that true inactivity comes. 3 Deed-The sage really cannot do wrong, being free from egoism and all sin and impurity. All his actions ever tend to benefit the world.] नोद्विनं न च सन्तुष्टमकर्त्ती स्पन्दवर्जितम् । निराशं गतसन्देहं चित्तं मुक्तस्य राजते ॥३०॥ मुक्तस्य Of the liberated one चित्तम् mind उद्दिन' troubled न not सन्तुष्ट' pleased च and न not ( तथा so also ) अक inactive स्पन्दवर्जितं static निराशं desireless गतसन्देहं free from doubts 30. shines. The mind of the liberated one is neither troubled nor² pleased; it is inac- 168 ASHTAVAKRA SAMHITA tive, static,* desireless,5 and free from doubts. [Neither etc.-All our worries and anxieties arise out of worldly preoccupations, which the mind of the liberated has not. 2 Nor etc.-Pleasure arises from getting what we The emancipated mind does not want any- want. thing. 3Inactive-i.e. without motive. Such actions arise out of a sense of want and identification of oneself with the body and lower mind. 4 Static-Because there is no Vritti in a mind which has become the Absolute Itself. 5 Desireless-Because the liberated one sees no duality which alone gives rise to desires and doubts. All these epithets are applicable to him alone who has realized the Self and the illusoriness of the world.] निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्त्तते । निर्निमित्तमिदं किन्तु निर्ध्यायति विचेष्टते ॥ ३१ ॥ यच्चित्तं Whose mind निर्ध्यातु' to meditate चेष्टितु' to act वा अपि or else न not प्रवर्त्तते exerts किन्तु but इदं this निर्निमित्तं without any motive fra meditates facts (and). 31. The mind of the liberated one does not exert itself to be either meditative or active; but it becomes meditative and active without any motive. THE TRUE KNOWER 169 [The idea is this: The mind of the liberated one is absolutely freed from egoism and consequently from all inclinations and disinclinations which are generated by it. But his body does not drop off immediately after the attainment of Knowledge. His Prârabdha Karmas persist, and his life continues till they are completely exhausted. During this latter period of life, his actions are entirely guided by his Prârabdha without the least vestige of egoism or any motive in him. Sometimes he is then found active and sometimes meditative and inactive; internally, however, his condition is always one of absolute freedom.] तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढ़ताम् । अथवायाति सङ्कोचममूढः कोऽपि मूढवत् ॥३२॥ मन्दः A dull-witted person यथार्थं real तत्वम् truth आक hearing मूढतां bewilderment प्राप्नोति gets अथवा or कः अपि some अमूढ़: wise man मूढवत् like a dull person सङ्कोचम् afa withdraws within. 32. A dull-witted person becomes be- wildered on hearing the real truth, or some sharp-witted man withdraws within himself like³ a dull person. [¹ Bewildered etc.-Because an aspirant for Truth is required to possess certain preliminary qualifica- tions (for which see note 3, verse 1, chapter I) in Devoid order to qualify himself even to hear of it. of such qualifications, one is sure to be bewildered 170 ASHTAVAKRA SAMHITA when he hears it. Only those who have completely purged themselves of all impurities of mind, are fit to hear it and proceed towards its attainment. Katha 1. 2. 7 and Gita II. 29. Cf. 2 Some etc. It has been repeatedly said in the scriptures that Self-knowledge is very very rare in the world. "One, perchance, in thousands of men, strives for perfection; and one, perchance, among the blessed ones, striving thus, knows Me in reality." (Gita VII. 3). Kathopanishad very nicely brings out the constitutional defect of man and the consequent rarity of Self-knowledge. It says: "The Self- existent God has rendered the senses so defective that they go outward, and hence man sees the external and not the internal Self. Only perchance some wise man desirous of immortality turns his eyes inwards and beholds the inner Atman." (II. 4. I). Like etc.-i.e. becomes inactive like a dull person. The dull person however is internally quite active with all his sense-cravings while the wise man is not active even internally being without desires.] एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् । धीराः कृत्यं न पश्यन्ति सुप्तवत् स्वपदे स्थिताः ॥ ३३ ॥ मूढ: By the ignorant एकाग्रता concentration निरोधः control of the mind वा or भृशम् repeatedly अभ्यस्यते is practised like persons in sleep in their real Self स्थिता: abiding धौरा : the wise कृत्यं anything to be done not see. THE TRUE KNOWER 171 33. The ignorant constantly take' to the practice of concentration and control of the mind. The wise abiding in their real Self, like persons in sleep, do not find any- thing to be done. [Take etc. See note 1, verse 17 of the present chapter. 2 Like etc.-During deep sleep we lose all consci- ousness of our body, mind, etc. Exactly in the same way in the waking state, the wise one remains detached from body-consciousness in the enjoyment of perfect bliss in Self.] qqqaia quaigi qat anìfa fadifaq । तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः ॥३४॥ मूढ़: The ignorant person अप्रयवात् from inaction प्रयवात् from action ar or निर्वृति peace न not प्राप्नोति attains: the wise one merely by the ascertainment of truth fra: happy afa becomes. 34. The ignorant person does not attain peace either by inaction' or by action. The wise one becomes happy mere- ly by ascertaining the Truth. [Inaction not born of Self-knowledge but engendered by the forced suppression of the mental and bodily activities. Such devices do not help. The state of Self-knowledge is a state of inner illumination.] 172 ASHTAVAKRA SAMHITA yai ga faui qui farqszi factauy । आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥३५॥ तत्र In this world अभ्यासपरा : taking to practices जना: men शुद्ध' pure बुद्ध' intelligent प्रियं beloved पूर्ण perfect निष्प्रपञ्च' beyond the visible universe निरामयं untainted तम् that आत्मानं Self न not जानन्ति know. 35. In this world men' though taking to diverse practices do not know the Self which is pure, intelligent, beloved, perfect, beyond the universe and free from any taint. [Men ect. i.e. if not free from attachment to the world. 2 Beloved-The Self alone is the object of our love. It is only on account of the Self that our love is directed to the other objects of the world. "None, O dear, ever loved the husband for the husband's sake; it is the Self, for the sake of which the husband is loved." (Brih. Up. IV. 5. 6). Similar is the case with all human love. Fools do not know this and therefore love and become attached to things other than the Self.] नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा । धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः ॥३६॥ THE TRUE KNOWER 173 विमूढ: An ignorant person अभ्यास रूपिणा in the form of practice कर्मणा by action मोचं liberation न not आप्नोति attains the blessed one fa by mere know- ledge अविक्रिय: immutable मुक्त: liberated तिष्ठति is. not 36. An ignorant person does attain liberation through activity by way of repeated practice. The blessed one, through mere Knowledge, stands free, devoid of all activities. [¹ Devoid etc.-When Self-knowledge is attained, all physical and mental activities come to an end, because they are the outcome of ignorance.] मूढो नाप्नोति तद्ब्रह्म यतो भवितुमिच्छति । अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥३७॥ यत: As मूढ़: the ignorant person ब्रह्म Brahman भवितुम् to become fa desires (aa: so) a That not attains the wise one surely without desiring अपि even परब्रह्मस्वरूपभाक् enjoying the nature of the Supreme Brahman (afa becomes ). 37. The ignorant person does not attain to Brahman for he desires to become It. The wise one surely realizes the nature of the Supreme Brahman even without desiring it. [The idea is : The desire to become Brahman It is grows out of a sense of separateness from It. 174 ASHTAVAKRA SAMHITA a denial of our true nature. We are always Brahman. As long as, therefore, this desire is, the consumma- tion is not possible. One has to eradicate even the desire for freedom in order to attain freedom. We are bound simply because we think ourselves as such.] निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः । एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥३८॥ निराधारा: Supportless ग्रहव्यग्राः eager for attainment मूढा: the ignorant संसारपोषकाः sustainers of the world बुधैः by the wise अनर्थमूलस्य the root of misery एतस्य of this cutting the root : is done. 38. Without any support and eager for the attainment (of freedom), the ignor- ant only keep up the world. The wise cut the very root of this (i.e. the world) which is the source of all misery. [¹ Without etc.-Self-knowledge is the basis of our true being. The ignorant have it not, and hence they are so called. 2 The ignorant etc.-by thinking of and behaving with the world as real and so trying to get rid of it. The world is real simply because we think it as such. When our view of it is changed and we look upon it as non-different from the Self, it ceases to bind us. Root etc.-i.e. ignorance.] THE TRUE KNOWER न शान्तिं लभते मूढ़ो यतः शमितुमिच्छति । atzeaza fafafurzu aðzı qızamızA: ॥ZE॥ 175 यतः As मूढ: the fool शमितुम् to be calm इच्छति desires (a: so) f peace 7 not attains the wise one तत्वं Truth विनिश्चित्य ascertaining सर्वदा ever शान्तमानस: of peaceful mind (Hafa becomes). 39. The fool' desires peace and so does not attain it. The wise one knows the Truth and is ever of tranquil mind. [¹ Fool etc. We do not find peace simply because we are ignorant of the true nature of the Self which is calmness itself. Desire for peace is the outcome of ignorance. As long as there is desire for peace, there must be ignorance, so peace cannot be attained.] क्वात्मनो दर्शनं तस्य यद्दृष्टमवलम्बते । धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥४०॥ यद्दृष्ट ं (यस्य दृष्ट) Whose knowledge ( दृश्यम् object ) अवलम्बते depends on तस्य his आत्मनः of the Self दर्शनं knowledge where : the wise a' a' this and that न not पश्यन्ति see ( किन्तु but ) भव्ययम् immutable चात्मानं Self чf see. 40. Where is Self-knowledge for him whose knowledge depends on the object? The wise do not see this and that but see the immutable Self. 176 ASHTAVAKRA SAMHITA ['Depends etc.-is relative and not absolute, i.e. sees duality. Relative knowledge is dependent on three factors-the knower, the known and the knowing; but this triad is lost in the Absolute Knowledge. 2 Do etc. Because they have transcended rela- tive consciousness in which the manifold appears.] a frða fazer aì faâzð húfa à स्वारामस्यैव धीरस्य सर्वदाऽसावकृत्रिमः ॥४१॥ यः Who वै (expletive ) निर्बन्ध' करोति strives ( तस्य that far of the deluded one a where forter: suppression स्वारामस्य who delights in Self धौरस्य of the wise one असौ that सर्वदा always अकृत्रिम : spontaneous एव surely. 41. 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. [Where etc.-Perfect control of mind springs from complete detachment from body, mind, etc. It, therefore, negates all forms of activity, which presuppose identification of ourselves with them. 2 It-control of mind.] भावस्य भावकः कञ्चिन्न किञ्चिद्भावकोऽपरः । उभयाभावकः कश्चिदेवमेव निराकुलः ॥४२॥ PEACE 177 कश्चित् Someone भावस्य of existence भावक : one who thinks अपरः someone else न किञ्चिह्नावक: one who thinks that nothing is कश्चित् एव rarely one उमयाभावक : one who thinks neither एवं thus निराकुल: free from distraction. 42. Someone thinks that existence is and someone else, that nothing is. Rare¹ is the one who thinks neither and is thus calm. [Rare etc.—When one realizes the Self, he attains Unity. No thought whatsoever is possible for him as to the reality or unreality of the world. He is, therefore, perfectly calm and peaceful.] शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः । a y arafa einìgurasianfaaſar: 1183॥ कुबुद्धयः Men of poor intellect श्रात्मानं the Self शुद्धम् pure one without a second think but संमोहात् owing to delusion न not जानन्ति know ( अत: so ) यावज्जीवम् as long as they live अनिता: unhappy ( सन्ति are ). 43. Men of poor intellect think that the Atman is pure and one without a second but do not know It through delu- sion, and are unhappy as long as they live. [Do etc. Because the thoughts of purity, unity and Self are inevitably associated with the 12 178 ASHTAVAKRA SAMHITA thoughts of impurity, variety and non-Self. The Absolute is beyond relative knowledge.] मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते । facieiâa farnını gfæffmer aâzı 1188 मुमुचोः Of one longing for liberation बुद्धि: intellect आलम्ब' support अन्तरेण without न not विद्यते remains मुक्तस्य of the liberated one बुद्धि: intellect सर्वदा ever निरालम्बा without support for free from desire ( विद्यते remains surely. 44. The intellect of one who longs for liberation is not non-dependent¹; (but) the intellect of the liberated one is indeed ever self-dependent and free from desire. [Non-dependent etc.-See note 1, Verse 40 of the present chapter.] विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः । विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये ॥४५॥ विषयद्दौपिन: The tigers of sense objects वौक्ष्य seeing चकिता: the frightened शरणार्थिनः seeking refuge for attaining control and concentration झटिति at once क्रोड cave विशन्ति enter. 45. Seeing the tigers of sense-objects the frightened ones, seeking refuge, at once enter the cave for the attainment of control and concentration. PEACE निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः । पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः ॥४६॥ 179 निर्वासनं Desireless हरि lion हड्डा seeing विषयदन्तिन: the elephants of sense-objects quietly run away न not शक्ता: able ( सन्त: being ) ते they कृतचाटव: flatterers (like) serve. 46. Seeing the desireless lion (of man), the elephants of sense-objects quiet- ly take to their heels, and when unable, serve him like flatterers. [The idea in the preceding and the present verse is this: It is attachment to the sense-objects and not the objects themselves that causes misery. Once free from attachment, one may not shun the world. Even in the midst of worldly objects such a one can live freely and happily quite unaffected.] न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः । पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ॥४७॥ निःशङ्कः Free from doubts युक्तमानस: whose mind is absorbed (: person) the means of liberation not adoptseeing hearing स्पृशन् touching जिघ्रन् smelling अश्वन् eating ( स: he ) यथासुखम् happily भाखे lives. 180 ASHTAVAKRA SAMHITA 47. He who is free from doubts and has his mind absorbed (in the Self), does not resort to the means of liberation. Seeing, hearing, touching, smelling and eating, he lives happily. [Seeing etc. This even only apparently, as he does not ascribe to himself the functions of the senses. Cf. XVII. 8, 12; XVIII. 65.] वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः । नवाचारमनाचारमौदास्यं वा प्रपश्यति ॥४८॥ वस्तुश्रवणमात्रेण By the mere hearing of Truth शुद्धबुद्धि: of purified intellect fg: unperturbed (: person ) आचारम् proper conduct अनाचारम् improper conduct चौदास्यं indifference वा or न not एव indeed प्रपश्यति sees. 48. He whose mind has been purified and freed from distraction by the mere hearing about the Truth, does² not see pro- per or improper act or inaction. [Whose etc.-This is a rare case of Self-realisa- tion. It is said that no sooner does an aspirant of exceptional merit whose mind has been completely purified by the practice of the four preliminary virtues such as discrimination between the Real and the unreal, etc., hear about the nature of the Self, than the Truth dawns upon him. He has not to PEACE 181 practise the other two methods of Realization- Manana (reflection ) and Nididhyasana (meditation). 2 Does etc.-Absolutely free from egoism as he is with the dawn of Self-knowledge, he is guided by his Prârabdha alone. The rules of conduct enjoined by the Shâstras have no meaning for him.] यदा यत्कर्त्तुमायाति तदा तत्कुरुते ऋजुः । शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत् ॥४६॥ यदा When यत् which शुभ good वा अपि ( expletive ) अशुभं evil वा or अपि even कर्तुम् to do आयाति comes तदा then guileless person that does f for तस्य his चेष्टा action बालवत् like that of a child ( भवति is ). 49. The guileless' person does what- ever comes to be done, whether good or evil; for his actions are like those of a child. [ Guileless-free from love and hatred.] स्वातन्त्र्यात् सुखमाप्नोति स्वातन्त्र्याल्लभते परम् । स्वातन्त्र्यान्निर्वृतिं गच्छेत् स्वातन्त्र्यात् परमं पदम् ॥५०॥ ( जन: One ) स्वातन्वप्रात् from freedom सुखम् happiness आप्नोति attains स्वातन्त्र्यात् from freedom परं the Supreme लभते attains स्वातन्वयात् from freedom नितिं tranquillity गच्छ ेत् attains खातन्त्रप्रात् from freedom परमं Supreme पदं State ( गच्छेत attains ). 182 ASHTAVAKRA SAMHITA 50. Through freedom' one attains to happiness, through freedom to the Supreme, through freedom to tranquillity and through freedom to the Highest State. [1 Freedom from attachment and hatred.] अकर्त्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा । तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः ॥ ५१ ॥ यदा When ( कश्चित् one ) खात्मन: of one's own self अकर्तृ त्वम् absence of the feeling that one is a doer अभोक्तृत्वं absence of the feeling that one is an enjoyer मन्यते perceives तदा then समस्ताः all चित्तवृत्तयः the modifications of the mind destroyed become. भवन्ति 51. All the modifications of the mind become destroyed when a man realizes that he himself is neither the doer nor the enjoyer. [ 1 When etc.—– Because it is such feelings as I shall do this,' 'I shall enjoy that, that give rise to the modifications of the mind.] उच्छृङ्खलाप्यकृतिका स्थितिधरस्य राजते । नतु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ॥५२॥ धौरस्य Of the wise one स्थिति: life उच्छ तला unrestrained अकृतिका inartificial though राजते PEACE 183 shines सस्पृहचित्तस्य whose mind is attached मूढस्य of the fool fa feigned : calmness but not ( shines). 52. The conduct of the wise one though unrestrained and inartificial shines, but not the affected calmness of the fool whose mind is attached. विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् । निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ॥५३॥ निरस्तकल्पना: Who are free from imaginings अबद्धाः not bound मुक्तबुद्धय: of unfettered intellect धौरा : the wise ( कदाचित् sometimes ) महाभोगैः with great enjoy- ments विलसन्ति sport ( कदाचित् sometimes ) गिरिगह्वरान् caves of mountains enter. 53. The wise who are free from ima- ginings, unbound and of unfettered¹ intellect, (sometimes) sport in the midst of great enjoyments and (sometimes) retire into the mountain caves. [¹ Unfettered by egoism. The wise one remains the same and unaffected in whatever condition he may be.] श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियम् । दृष्ट्रा सम्पूज्य धीरस्य न कापि हृदि वासना ॥५४॥ 184 ASHTAVAKRA SAMHITA श्रोत्रियं One versed in the Vedas देवता god तीर्थम् holy place woman king fч beloved one seeing सम्पूज्य honouring धौरस्य of the wise one हृदि in the heart का अपि any वासना desire न not ( जायते springs). 54. No desire whatsoever springs in the heart of the wise one on seeing or honouring a man versed in sacred learning, a god, a holy place, a woman, a king or a beloved one. [No etc. Because he sees the Divine essence in everything, and is perfectly equanimous. Cf. Gita V. 18-19.] भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः । विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ॥५५॥ भृत्यैः By servants पुत्रैः by sons कलत्रैः by wives च (expletive) : by daughter's sons गोवजैः by relatives च and अपि also विहस्य ridiculing विक्कतः despised योगी the Yogi मनाक् in the least विकृतिं pertur bation not af undergoes. 55. The Yogi' is not at all perturbed even when ridiculed and despised by his servants, sons, wives, daughter's sons and relations. [Yogi etc. Because he is completely free from aversion that perturbs the mind.] PEACE argeìsfa a arge: fœaìsfu a a fœdi तस्याश्चर्यदशां तां तां तादृशा एव जानते ॥ ५६ ॥ 185 ( योगी Yogi) सन्तुष्ट : pleased अपि though सन्तुष्टः pleased न not ( भवति is ) खिन्न : afflicted अपि though न not खिद्यते feels distressed and a his at at that and that आश्चर्यदशां wonderful state तादृशा: those like him एव alone know. 56. Though pleased he is not pleased, though pained he does not suffer any pain. Only those like him understand his won- derful state. [Though etc.-Pleasure and pain are the differ- ent modifications of the mind from which the Self is completely detached. The man of Knowledge, therefore, though outwardly appearing to feel plea- sure and pain, is not at all affected by them. 2 Only etc. Because his external behaviour is not so different from that of the ordinary people. Cf. XIV. 4.] कतव्यतव संसारो न तां पश्यन्ति सूरयः guchi faciter fafighter facineT: ॥40॥ The sense of duty indeed #e: world of relativity (भवति is ) शून्याकाराः of the form of void निराकारा: formless निर्विकारा: immutable निरामया: untainted : the wise at that not ч see. 186 57. ASHTAVAKRA SAMHITA The sense of duty, indeed, is the world of relativity. It is transcended by the wise who are of the form of the void, formless, immutable and untainted. [Sense etc.-It is from attachment to the worldly objects that the sense of duty arises and binds us more and more to the world, and thus sub jects us to the rounds of births and rebirths. (See also note 1, Verse 3, Chapter XVIII.)] अकुर्वन्नपि संक्षोभाद् व्यग्रः सर्वत्र मूढधीः । कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः ॥५८॥ मूढधी: One of dull intellect अकुर्वन् without doing anything अपि even संचेोभात् owing to distraction सर्वत्र at all times : agitated (afa is): the skilful one but surely duties doing af even निराकुल: unperturbed ( भवति is ). 58. One of dull intellect, even with- out doing anything, is ever agitated by distraction; but the skilful one, even doing his duties, is verily unperturbed." [Unperturbed-Because his mind is ever calm and tranquil owing to the absence of any egotistic feeling even in the midst of activities. Cf. XVIII. 29, 47, 49.] सुखमास्ते सुखं शेते सुखमायाति याति च । सुखं वक्ति सुखं भुङ्क्ते व्यवहारेऽपि शान्तधीः ॥५६॥ PEACE 187 व्यवहारे In practical life अपि also शान्तधीः even- minded (the wise one) happily sits सुख' happily शेते sleeps सुखम् happily पायाति comes यति goes च and सुख happily वक्ति speaks सुख' happily भुङ त eats. 59. Equanimous in practical life as well, the wise one sits happily, sleeps happily, moves happily, speaks happily and eats happily. स्वभावाद्यस्य नैवार्तिर्लोकवद्व्यवहारिणः । महाह्रद इवाक्षोभ्यो गतक्लेशः सुशोभते ॥६०॥ व्यवहारिण: Acting ( अपि even ) यस्य whose स्वभावात् through self-possession verily like ordinary people : distress 7 not (is: he): with sorrows gone महानद: vast lake इव like अक्षोभ्यः unagitated shines. 60. He who even in practical life does not, owing to his self-possession, feel dis- tressed like ordinary people, remains un- agitated, like a vast lake, with all his sorrows gone. निवृत्तिरपि मूढस्य प्रवृत्तिरूपजायते । प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी ॥ ६१॥ मूढस्य Of the deluded one निवृत्ति: inaction अपि even प्रवृत्तिः action उपजायते becomes धौरस्य of the wise one 188 ASHTAVAKRA SAMHITA प्रवृत्ति: action अपि even निवृत्तिफलभागिनी sharing in the fruit of inaction (wafa is). 61. Even the inaction of the deluded one becomes action, and even the action of the wise one results in the fruit of inaction. [ Even etc. Because the deluded one, though outwardly inactive, is inwardly most active. 2 Even etc. Because the wise one, though he may be outwardly active, is inwardly completely in- active, inasmuch as he is not identified with his body and senses. Cf. Gita IV. 18.] परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते । देहे विगलिताशस्य व रागः क विरागता ॥ ६२॥ मूढस्य Of the deluded one परिग्रहेषु in possessions वैराग्य' aversion प्रायः often दृश्यते is seen देहे in body विगलिताशस्य of one whose attachment has vanished क्व where रागः attachment क्व where विरागता aversion. 62. The deluded' one often shows aversion to his possessions.2 He³ whose love for the body has vanished, has neither attachment nor aversion. [Deluded who identifies himself with his body and is therefore attached to it. PEACE 189 Possessions-which are the comitants of attachment for the body. necessary con- 3 He etc.-Because both attachment and aversion are born of the body-idea.] भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा । भाव्यभावनया सा तु स्वस्थस्याद्वष्टिरूपिणी ॥ ६३ ॥ always Of the deluded one : consciousness attached to thinking and not- thinking (wafa is) of the Self-possessed one that but engaged in thinking the think- able पट्टष्टिरूपिणी of the nature of unconsciousness ( भवति is ). 63. The consciousness of the deluded one is always' attached to thinking and not-thinking. But that of the wise one, though attended with thinking the think- able, is of the nature of unconsciousness. [Always etc.-Because he identifies himself with the mind-the instrument of thinking, and thinks of the objects as real. 2 Of etc. Because the wise one is free from egoism and knows the objects to be unreal, his consciousness is free from such dualities as things known and acts of knowing. He is established in Pure Consciousness, the Self.] 190 ASHTAVAKRA SAMHITA सर्वारम्भेषु निष्कामो यश्चरेदुबालवन्मुनिः । न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि ॥ ६४ ॥ यः मुनि: The sage who सर्वारम्भेषु in all actions निष्कामः unattached ( सन् being ) बालवत् like a child चरति moves शुद्धस्य pure तस्य of him क्रियमाणे which is being done कर्मणि to work अपि even लेप: attachment न not ( भवति is ). 64. The sage who moves like a child without motive in all his observances and is pure, has no attachment even to work that is being done by him. स एव धन्य आत्मज्ञः सर्वभावेषु यः समः । पश्यन् शृण्वन् स्पृशन् जित्रन्नश्नन्निस्तर्षमानसः ॥६५॥ य: Who पश्यन् seeing खन् hearing स्पृशन् touching जिघ्रन् smelling अश्नन् eating ( अपि even ) निस्तर्षमानसः with mind_free from interest ( सन् being ) सर्वभावेषु in all conditions same: that: knower of Self धन्य: blessed एव indeed. 65. Blessed indeed is that knower of Self, who', even though seeing, hearing, touching, smelling or eating, is free from interest and is the same in all conditions. [ 1 Who etc. Cf. XVII. 8 and 12; XVIII. 47. ] क संसारः क चाभासः क्व साध्यं क्व च साधनम् । आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा ॥ ६६ ॥ PEACE 191 आकाशस्य इव Like the sky changeless reflected self ever निर्विकल्पस्य of the wise one a where where (expletive) : round of birth and re-birth where end where means and. : 66. Where is the reflected self, where is the world, where is the end, and where is the means for it for the wise one who is ever changeless like the sky? [Where etc.-For, the realization of the Self as the Infinite One negates the existence of everything else. 2 Reflected self-The finite individual self is the reflection of the Self in the mind.] a guzariqzznet quiacafang: 1 अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते ॥ ६७॥ यस्य Whose अनवच्छिन्ने in the unconditioned अकृत्रिम: unaffected: concentration and is : that free from all desires : who is the embodi- ment of Infinite Bliss which is his own nature fa is glorious. 67. Glorious is he who is free from all desires and is the embodiment of Infinite Bliss which is his own nature,-he who has attained natural¹ Samâdhi in the unconditioned.* 192 ASHTAVAKRA SAMHITA [Natural-not produced as a result of any act; there is not even the effort to renounce as everything is Brahman. Unconditioned-the Absolute Self which is beyond all limitations.] बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः । भोगमोक्षनिराकांक्षी सदा सर्वत्र नीरसः ॥ ६८ ॥ अत्र Here बहुना much उक्तेन by saying किं what need ज्ञाततत्त्व: who has known the Truth महाशय: the great- souled one fra free from the desire of enjoyment and liberation at all times da in all places : devoid of attachment (Hafa is). 68. In short, the great-souled man who has realized the Truth, is free from the desire of enjoyment and liberation' and is devoid of all attachment at all times and in all places. [Liberation He is free from the desire of libe- ration because he knows the Self to be free by nature.] महदादि जगद्वैतं नाममात्र बिजृम्भितम् । विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते ॥६॥ नाममावविजृम्भित Manifested through mere name महदादि beginning with Mahat जगद्वैत' the phenomenal PEACE 193 existence विहाय renouncing शुद्धबोधस्य of one who is Pure Intelligence which ought to be done f what अवशिष्यते remains. 69. What remains to be done by one who is Pure Intelligence,-one who has renounced the phenomenal existence beginning with Mahat, which is manifested through mere name? [Phenomenal etc.-The Sankhya philosophy holds that Prakriti (the undifferentiated) is the primal cause of this universe. Out of Prakriti evolves Mahat (cosmic intelligence) from which Ahankâra (egoism) proceeds, from that again mind, five organs of sense, five organs of action and five Tanmâtrâs (fine elements) arise, and the five Tanmâtrâs produce five Mahâbhutas (gross elements) which make up this gross material universe. According to the Sânkhya system, the universe is real, but according to Advaita Vedanta it is unreal and illusory, existing only in name and form, being superimposed on the Self which is the indivisible, infinite One.] भ्रमभूतमिदं सर्वं किञ्चिन्नास्तीति निश्चयी । अलक्ष्यस्फूरणः शुद्धः स्वभावेनैव शाम्यति ॥७०॥ इदं This सर्व all भ्रमभूत produced from illusion किञ्चित् anything not exists this knowing for certain to whom the Inexpressible is expressed: the pure one स्वभावेन by nature एव indeed fa enjoys peace. 13 70. The pure one who has known for certain that all this is the product of illusion and nothing exists, to whom the Inexpressible is expressed, naturally en- joys peace. [Pure-free from ignorance. 2 Inexpressible-The Self is beyond mind and speech. It cannot be objectified. The knower can- not be known. But it is self-luminous, as it is Consciousness itself.] शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः । क विधिः क च वैराग्यं क त्यागः क शमोऽपि वा ॥ ७१ ॥ शुद्धस्फुरणरूपस्य Of the nature of Pure Effulgence दृश्यभावम् the objective reality अपश्यत: not seeing (जनस्य of one) fafa; rule of conduct where a dispassion क्व where च and त्याग: renunciation व where शम: restraint of the senses also or where. 71. Rule of conduct, dispassion, re- nunciation, and restraint of the senses- what are they to one who is of the nature of Pure Intelligence and who does not per- ceive any objective reality? [Rule etc. Rule of conduct, dispassion, etc., are meaningless beyond relative existence which is non-real to the man of Self-knowledge.1 PEACE 195 स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः । क बन्धः क्व च वा मोक्षः क हर्षः क विषादिता ॥ ७२ ॥ अनन्तरूपेण As the Infinite स्फुरत: shining प्रकृति relative existence न not पश्यतः seeing च and ( जनस्य of one ) क्व where बन्ध: bondage व where मोक्ष: liberation च and क्व where हर्ष: joy क where विषादिता sorrow वा or. 72. Where is bondage or liberation, joy or sorrow for one who shines as the Infinite and does not perceive the relative existence? बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते । निर्ममो निरहङ्कारो निष्कामः शोभते बुधः ॥ ७३ ॥ बुद्धिपर्यन्तसंसारे In the world existing until Self- knowledge मायामात्रं mere illusion विवर्तते prevails बुध: the wise one निर्मम: devoid of 'mine-ness' निरहङ्कार : devoid of 'I - ness' निष्काम: free from attachment शोभते excels. 73. In the world existing until Self- realization, only Mâyâ prevails. The wise one lives without the feeling of 'I-ness,' 'mine-ness,' and attachment. अक्षयं गतसन्तापमात्मानं पश्यतो मुनेः । क विद्या च क वा विश्व क्व देहोऽहं ममेति वा ॥ ७४ ॥ 196 ASHTAVAKRA SAMHITA अचयं Imperishable गतसन्तापम् free from grief आत्मानं Self पश्यत: seeing मुने: of the sage क्व where विद्या know- ledge where (expletive) f universe or where अहं देह: I am the body मम (देह: the body is ) mine fa this I or. 74. To the sage who perceives the Self as imperishable and sorrowless, what is knowledge, what is the universe, or what are the feelings of 'I am the body' and 'the body is mine?' निरोधादीनि कर्माणि जहाति जडधीर्यदि । मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥७५॥ यदि If जडधी: one of dull intellect निरोधादीनि control etc. कर्माणि practices जहाति gives up ( तर्हि then ) अतत्क्षणात् from that very moment मनोरथान् desires प्रलापान् fancies च and कर्तुं to do आप्नोति begins. 75. No sooner does the man of dull intellect give up the practices of mind- control etc., than he becomes a prey to desires and fancies. [It has been repeatedly said that the man of Self-knowledge is completely devoid of dual conscious- ness and consequently of all efforts at control of the senses, which are but the product of ignorance. The idea contained herein is that for the ignorant person PEACE 197 also, persisting as he does in the dual vision, practices of control are of little avail, since as soon as there is a lapse in his practices, he is dragged down to the mire of desires. Cf. Gitâ III. 33 and 34. The implication is that Self-knowledge is not a thing to be attained. It already is. Practices of con- trol, therefore, are meaningless.] मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढताम् । निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः ॥७६॥ मन्द: The dull one तत् that वस्तु Reality श्रुत्वा hearing अपि even विमूढतां delusion न not जहाति gives up यवात् through effort बहि: externally निर्विकल्प: with mental actions suppressed (though): internally विषयलालसः craving for sense-objects ( भवति ). 76. The man' of dull intellect, even hearing the Truth, does not give up his delusion. Though appearing devoid of mental activity through effort, he has a craving for sense-objects lurking within. [Man etc. Because delusion vanishes only with Self-knowledge. 2 Though etc.-Because desire can be got rid of only by Self-knowledge and not by suppression. Cf. Gitâ II. 59.] ज्ञानाद्गलितकर्मा यो लोकदृष्टयापि कर्मकृत् । नाप्नोत्यवसरं कर्तुं वक्तुमेव न किञ्चन ॥७७॥ 198 ASHTAVAKRA SAMHITA यः Who ज्ञानात् owing to Knowledge गलितकर्मा whose work has dropped (he) sight of the people doing work in the even fona anything to do not to say ч even a not अवसरम् opportunity पाप्नोति gets. 77. He whose work has dropped with the dawn of Knowledge, does not find any opportunity to do or say anything, even if he be doing work in the eyes of the people. [Whose etc.-True inaction is not the cessation of activity but the doer's freedom from the conceit of agency.] क्व तमः क्व प्रकाशो वा हानं क्व च न किञ्चन । निर्विकारस्य धीरस्य निरातङ्कस्य सर्वदा ॥ ७८ ॥ where सर्वदा Ever निर्विकारस्य immutable निरातङ्कस्य fearless of the wise one where : darkness प्रकाश: light वा or क where हानं relinquishment किचन anything not and (afa is ). 78. For the wise one who is ever im- mutable and fearless, there' is no darkness, no light, no relinquishment, nothing what- soever. are [There etc.-Darkness and light, etc., possible only in the domain of duality but not where there is but One, the Self.] PEACE क्व धैर्यं क्व विवेकित्वं क्व निरातङ्कतापि वा । अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः ॥७६॥ 199 अनिर्वाच्यस्वभावस्य Of indescribable nature निःस्वभावस्य impersonal of the Yogi where patience discrimination where fear- where fa lessness अपि even वा or. 79. What is steadiness, what is discri- mination, or what is fearlessness to the Yogi who is impersonal and of indescrib- able nature? न स्वर्गे नैव नरको जीवन्मुक्तिर्न चैव हि । बहुनात्र किमुक्तेन योगदृष्ट्या न किञ्चन ॥८०॥ स्वर्ग: Heaven न not नरक: hell एव also न not जीवन्मुक्तिः liberation while alive even 7 not and fe surely अa here किं what need बहुना much उक्तेन by saying योगदृष्ट्या in Yogic vision किञ्चन anything न not ( बिद्यते exists). 80. There is no heaven, no hell, not even liberation-in-life. In short, nothing exists in Yogic consciousness. नैव प्रार्थयते लाभं नालाभेनानुशोचति । धीरस्य शीतलं चित्तममृतेनैव पूरितम् ॥८१॥ 200 ASHTAVAKRA SAMHITA (स: He) लाभ gain न not प्रार्थयते longs for एव surely अलाभेन at non-attainment न not अनुशोचति grieves धौरस्य of the wise one शीतलं cool चित्तं mind अमृतेन with nectar एव verily पूरितम् filled. 81. The wise one neither longs for gain nor grieves at non-attainment. His cool mind is verily filled with nectar." [Nectar of Immortal Bliss.] न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति । Ang:ayGEZA: feofya szi a qrufa ॥<2॥ One who is free from desire one who is gentle not fa praises one who is wicked even not fifa blames : contented समदुःखसुखः same in happiness and misery (स: he ) कृत्यं that ought to be done किञ्चित् anything न not पश्यति sees. 82. The desireless one praises not, the gentle nor blames even the wicked. Con- tented and same in happiness and misery he finds nothing to be done. धीरो न द्वेष्टि संसारमात्मानं न दिल्क्षति । हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति ॥८३॥ PEACE 201 धीर: The wise one संसार 'the round of birth and rebirth not fe hates the Self not f wishes to perceive हर्षामर्षविनिर्मुक्त: free from joy and sorrow (: he) not : is dead not lives = and. 83. The wise one neither¹ abhors birth and rebirth nor wishes to perceive the Self. Free from joy and sorrow, he is neither dead nor alive. [Neither etc.-The necessity of liberation is consequent upon the idea of metempsychosis. Being the Self already, the man of Self-knowledge has neither metempsychosis nor liberation. He, therefore, does not shrink from the one or desire the other. 2 Neither etc.-Life and death imply change. The Self being changeless and eternal, the man of Self- knowledge has neither.] fa:de: gaercial facantaì fanzing a 1 निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः ॥ ८४ ॥ gaz In son, wife and others f: free from attachment fag in the sense-objects desire खशरीरे for his own body अएि even from care fr: free from expectation one lives in glory. : free from निश्चिन्त: free : the wise 84. Glorious is the life of the wise one who is free from expectation, free from attachment for children, wife and others, 202 ASHTAVAKRA SAMHITA free from desire for the objects of the senses, and free from care even of his own body. तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः । स्वच्छन्दं चरतो देशान्यत्रास्तमितशायिनः ॥ ८५ ॥ यथापतितवर्तिन: Who lives on whatever falls to his lot देशान् countries स्वच्छन्द at pleasure चरतः wandering यत्रास्तमितशायिन: resting wherever the sun sets धौरस्य of the wise one everywhere fe: contentment ( भवति is ). 85. Contentment ever dwells in the heart of the wise one who lives on whatever comes to him and wanders about at pleasure, resting wherever the sun sets. पततूदेतु वा देहो नास्य चिन्ता महात्मनः । स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ॥८६॥ The body ч may fall may rise at or अस्य of this खभावभूमिविश्रान्तिविस्मृताशेषसंसृते: who has forgotten the entire cycle of birth and rebirth owing to his repose on the foundation of his own being the great-souled one for care not (af is ). of 86. Reposing on the foundation of his own being and forgetting the entire cycle of birth and rebirth, the great-souled PEACE 203 person cares not whether his body dies or is born. [Reposing etc.-The body, mind and the entire world are superimposed on the Self. Changes in the former, therefore, do not affect the man of Self- knowledge. Cf. Gitâ II. 13, 18.] अकिञ्चनः कामचारो निर्द्वन्द्वश्छिन्नसंशयः । असक्तः सर्वभावेषु केवलो रमते बुधः ॥८७॥ अकिञ्चन : Without any possession कामचार: moving freely निर्द्दन्दः free from the pairs of opposites छिन्नसशयः whose doubts have been rent asunder dag in all things : unattached : alone : the wise one रमते rejoices. 87. Blessed is the wise one who stands by himself, who is attached to nothing, who is without any possession, who moves freely, who is free from the pairs of oppo- sites, and whose doubts have been rent asunder. [By etc.-i.e. aloof as witness. a 2 Without etc.-The Self being One without second, the man of Knowledge has nothing else to possess.] निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः । सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ॥८८॥ 204 ASHTAVAKRA SAMHITA निर्मम: Devoid of the feeling of 'mine' समलोष्टाश्म- to whom earth, stone or gold is the same सुभिन्न हृदयग्रन्थिः the knots of whose heart have been completely severed विनिर्धूतरजस्तम: who has been purged of Rajas and Tamas . the wise one excels. 88. Glorious is the wise one who is devoid of 'mine-ness,' to whom earth, stone or gold is the same, the knots of whose heart have been rent asunder, and who has been purged' of Rajas and Tamas. [Purged etc.-Sattva, Rajas and Tamas are the three constituents of Prakriti. The whole of internal and external nature is composed of them. Sattva is the principle of knowledge and delight. Rajas is the principle of motivity and pain. Tamas is the prin- ciple of inertia and ignorance. When Rajas and Tamas prevail in the mind, it cannot perceive the true nature of the Self. Sattva alone can reflect the self-effulgent Atman. So the mind must be purged of Rajas and Tamas before the glory of Atman may manifest.] सर्वत्रानवधानस्य न किञ्चिद्वासना हृदि । ghizual faqalı gear da atuð ॥