Ashtavakra Gita

This version has been translated by John Richards. Here is his introduction:
The Ashtavakra Gita, or the Ashtavakra Samhita as it is sometimes called, is a very ancient
Sanskrit text. Nothin seems to be kno!n about the author, thouh tradition ascribes it to the sae
Ashtavakra" hence the name. There is little doubt thouh that it is very old, #robably datin back
to the days o$ the classic %edanta #eriod. The Sanskrit style and the doctrine ex#ressed !ould
seem to !arrant this assessment. The !ork !as kno!n, a##reciated, and &uoted by Ramakrishna
and his disci#le %ivekananda,as !ell as by Ramana 'aharshi, !hile Radhakrishnan al!ays re$ers
to it !ith reat res#ect. A#art $rom that the !ork s#eaks $or itsel$. (t #resents the traditional
teachins o$ Advaita %edanta !ith a clarity and #o!er very rarely matched. The translation here
is by John Richards, and is #resented to the #ublic domain !ith his a$$ection. The !ork has been
a constant ins#iration in his li$e $or many years. 'ay it be so $or many others.
John Richards
Stack#ole )lidor, *+
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Ashtavakra Gita
Janaka said:
Ho! is one to ac&uire kno!lede- Ho! is one to attain liberation- And ho! is one to reach
dis#assion- Tell me this, sir. ...
Ashtavakra said:
($ you are seekin liberation, my son, avoid the ob/ects o$ the senses like #oison and cultivate
tolerance, sincerity, com#assion, contentment, and truth$ulness as the antidote. ..0
1ou do not consist o$ any o$ the elements 22 earth, !ater, $ire, air, or even ether. To be liberated,
kno! yoursel$ as consistin o$ consciousness, the !itness o$ these. ..3
($ only you !ill remain restin in consciousness, seein yoursel$ as distinct $rom the body, then
even no! you !ill become ha##y, #eace$ul and $ree $rom bonds. ..4
1ou do not belon to the brahmin or any other caste, you are not at any stae, nor are you
anythin that the eye can see. 1ou are unattached and $ormless, the !itness o$ everythin 22 so be
ha##y. ..5
Rihteousness and unrihteousness, #leasure and #ain are #urely o$ the mind and are no concern
o$ yours. 1ou are neither the doer nor the rea#er o$ the conse&uences, so you are al!ays $ree. ..6
1ou are the one !itness o$ everythin and are al!ays com#letely $ree. The cause o$ your bondae
is that you see the !itness as somethin other than this. ..7
Since you have been bitten by the black snake, the o#inion about yoursel$ that 8( am the doer,8
drink the antidote o$ $aith in the $act that 8( am not the doer,8 and be ha##y. ..9
:urn do!n the $orest o$ inorance !ith the $ire o$ the understandin that 8( am the one #ure
a!areness,8 and be ha##y and $ree $rom distress. ..;
That in !hich all this a##ears is imained like the snake in a ro#e" that /oy, su#reme /oy, and
a!areness is !hat you are, so be ha##y. ...<
($ one thinks o$ onesel$ as $ree, one is $ree, and i$ one thinks o$ onesel$ as bound, one is bound.
Here this sayin is true, 8Thinkin makes it so.8 ....
1our real nature is as the one #er$ect, $ree, and actionless consciousness, the all2#ervadin
!itness 22 unattached to anythin, desireless and at #eace. (t is $rom illusion that you seem to be
involved in samsara. ...0
'editate on yoursel$ as motionless a!areness, $ree $rom any dualism, ivin u# the mistaken
idea that you are /ust a derivative consciousness or anythin external or internal. ...3
1ou have lon been tra##ed in the snare o$ identi$ication !ith the body. Sever it !ith the kni$e o$
kno!lede that 8( am a!areness,8 and be ha##y, my son. ...4
1ou are really unbound and actionless, sel$2illuminatin and s#otless already. The cause o$ your
bondae is that you are still resortin to stillin the mind. ...5
All o$ this is really $illed by you and strun out in you, $or !hat you consist o$ is #ure a!areness
22 so don=t be small2minded. ...6
1ou are unconditioned and chaneless, $ormless and immovable, un$athomable a!areness,
un#erturbable: so hold to nothin but consciousness. ...7
Reconise that the a##arent is unreal, !hile the unmani$est is abidin. Throuh this initiation into
truth you !ill esca#e $allin into unreality aain. ...9
Just as a mirror exists every!here both !ithin and a#art $rom its re$lected imaes, so the
Su#reme >ord exists every!here !ithin and a#art $rom this body. ...;
Just as one and the same all2#ervadin s#ace exists !ithin and !ithout a /ar, so the eternal,
everlastin God exists in the totality o$ thins. ..0<
Janaka said:
Truly ( am s#otless and at #eace, the a!areness beyond natural causality. All this time ( have
been a$$licted by delusion. 0..
As ( alone ive liht to this body, so ( do to the !orld. As a result the !hole !orld is mine, or
alternatively nothin is. 0.0
So no! that ( have abandoned the body and everythin else, by ood $ortune my true sel$
becomes a##arent. 0.3
?aves, $oam, and bubbles do not di$$er $rom !ater. (n the same !ay, all this !hich has emanated
$rom onesel$ is no other than onesel$. 0.4
?hen you analyse it, cloth is $ound to be /ust thread. (n the same !ay, !hen all this is analysed it
is $ound to be no other than onesel$. 0.5
The suar #roduced $rom the /uice o$ the suarcane is #ermeated throuhout !ith the same taste.
(n the same !ay, all this, #roduced out o$ me, is com#letely #ermeated !ith mysel$. 0.6
@rom inorance o$ onesel$, the !orld a##ears, and by kno!lede o$ onesel$ it a##ears no loner.
@rom inorance o$ the ro#e it a##ears to be a snake, and by kno!lede o$ it it does so no loner.
0.7
Shinin is my essential nature, and ( am nothin other than that. ?hen the !orld shines $orth, it is
only me that is shinin $orth. 0.9
All this a##ears in me imained due to inorance, /ust as a snake a##ears in the ro#e, the mirae
o$ !ater in the sunliht, and silver in mother o$ #earl. 0.;
All this, !hich has oriinated out o$ me, is resolved back into me too, like a /u back into clay, a
!ave into !ater, and a bracelet into old. 0..<
Ho! !onder$ul ( amA Glory to me, $or !hom there is no destruction, remainin even beyond the
destruction o$ the !orld $rom :rahma do!n to the last clum# o$ rass. 0...
Ho! !onder$ul ( amA Glory to me, solitary even thouh !ith a body, neither oin or comin
any!here, ( !ho abide $orever, $illin all that is. 0..0
Ho! !onder$ul ( amA Glory to meA There is no one so clever as meA ( !ho have borne all that is
$orever, !ithout even touchin it !ith my bodyA 0..3
Ho! !onder$ul ( amA Glory to meA ( !ho #ossess nothin at all, or alternatively #ossess
everythin that s#eech and mind can re$er to. 0..4
+no!lede, !hat is to be kno!n, and the kno!er 22 these three do not exist in reality. ( am the
s#otless reality in !hich they a##ear because o$ inorance. 0..5
Truly dualism is the root o$ su$$erin. There is no other remedy $or it than the realisation that all
this that !e see is unreal, and that ( am the one stainless reality, consistin o$ consciousness. 0..6
( am #ure a!areness thouh throuh inorance ( have imained mysel$ to have additional
attributes. :y continually re$lectin like this, my d!ellin #lace is in the *nimained. 0..7
@or me here is neither bondae nor liberation. The illusion has lost its basis and ceased. Truly all
this exists in me, thouh ultimately it does not even exist in me. 0..9
Reconisin that all this and my body too are nothin, !hile my true sel$ is nothin but #ure
consciousness, !hat is there le$t $or the imaination to !ork on no!- 0..;
The body, heaven and hell, bondae and liberation, and $ear too, all this is #ure imaination.
?hat is there le$t to do $or me !hose very nature is consciousness- 0.0<
( do not even see dualism in a cro!d o$ #eo#le, so !hat do ( ain i$ it is re#laced by a desert-
0.0.
( am not the body, nor is the body mine. ( am not a livin bein. ( am consciousness. (t !as my
thirst $or livin that !as my bondae. 0.00
Truly it is in the in$inite ocean o$ mysel$, that, stimulated by the colour$ul !aves o$ the !orld,
everythin suddenly arises in the !ind o$ consciousness. 0.03
(n the in$inite ocean o$ mysel$, the !ind o$ thouht subsides, and the !orld boat o$ the livin2
bein traders is !recked by lack o$ oods. 0.04
Ho! !onder$ul it is that in the in$inite ocean o$ mysel$ the !aves o$ livin beins arise, collide,
#lay, and disa##ear, in accordance !ith their nature. 0.05
Ashtavakra said:
+no!in yoursel$ as truly one and indestructible, ho! could a !ise man #ossessin sel$2
kno!lede like you $eel any #leasure in ac&uirin !ealth- 3..
Truly, !hen one does not kno! onesel$, one takes #leasure in the ob/ects o$ mistaken #erce#tion,
/ust as reed arises $or the mistaken silver in one !ho does not kno! mother o$ #earl $or !hat it
is. 3.0
All this !ells u# like !aves in the sea. Reconisin, 8( am That,8 !hy run around like someone
in need- 3.3
A$ter hearin o$ onesel$ as #ure consciousness and the su#remely beauti$ul, is one to o on
lustin a$ter sordid sexual ob/ects- 3.4
?hen the sae has realised that he himsel$ is in all beins, and all beins are in him, it is
astonishin that the sense o$ individuality should be able to continue. 3.5
(t is astonishin that a man !ho has reached the su#reme nondual state and is intent on the
bene$its o$ liberation should still be sub/ect to lust and in bondae to sexual activity. 3.6
(t is astonishin that one already very debilitated, and kno!in very !ell that its arousal is the
enemy o$ kno!lede, should still hanker a$ter sensuality, even !hen a##roachin his last days.
3.7
(t is astonishin that one !ho is unattached to the thins o$ this !orld or the next, !ho
discriminates bet!een the #ermanent and the im#ermanent, and !ho lons $or liberation, should
still be a$raid o$ liberation. 3.9
?hether $eted or tormented, the !ise man is al!ays a!are o$ his su#reme sel$2nature and is
neither #leased nor disa##ointed. 3.;
The reat2souled #erson sees even his o!n body in action as i$ it !ere someone else=s, so ho!
should he be disturbed by #raise or blame- 3..<
Seein this !orld as #ure illusion, and devoid o$ any interest in it, ho! should the stron2minded
#erson, $eel $ear, even at the a##roach o$ death- 3...
?ho can be com#ared to the reat2souled #erson !hose mind is $ree $rom desire even in
disa##ointment, and !ho has $ound satis$action in sel$2kno!lede- 3..0
Ho! should a stron2minded #erson !ho kno!s that !hat he sees is by its very nature nothin,
consider one thin to be ras#ed and another to be re/ected- 3..3
An ob/ect o$ en/oyment that comes o$ itsel$ is neither #ain$ul nor #leasurable $or someone !ho
has eliminated attachment, and !ho is $ree $rom dualism and $rom desire. 3..4
Ashtavakra said:
The !ise #erson o$ sel$2kno!lede, #layin the ame o$ !orldly en/oyment, bears no
resemblance !hatever to samsara=s be!ildered beasts o$ burden. 4..
Truly the yoi $eels no excitement even at bein established in that state !hich all the Bevas
$rom (ndra do!n yearn $or disconsolately. 4.0
He !ho has kno!n That is untouched !ithin by ood deeds or bad, /ust as s#ace is not touched
by smoke, ho!ever much it may a##ear to be. 4.3
?ho can #revent the reat2souled #erson !ho has kno!n this !hole !orld as himsel$ $rom livin
as he #leases- 4.4
C$ all $our cateories o$ beins, $rom :rahma do!n to the last clum# o$ rass, only the man o$
kno!lede is ca#able o$ eliminatin desire and aversion. 4.5
Rare is the man !ho kno!s himsel$ as the nondual >ord o$ the !orld, and he !ho kno!s this is
not a$raid o$ anythin. 4.6
Ashtavakra said:
1ou are not bound by anythin. ?hat does a #ure #erson like you need to renounce- Duttin the
com#lex oranism to rest, you can $ind #eace. 5..
All this arises out o$ you, like a bubble out o$ the sea. +no!in yoursel$ like this to be but one,
you can $ind #eace. 5.0
(n s#ite o$ bein in $ront o$ your eyes, all this, bein insubstantial, does not exist in you, s#otless
as you are. (t is an a##earance like the snake in a ro#e, so you can $ind #eace. 5.3
)&ual in #ain and in #leasure, e&ual in ho#e and in disa##ointment, e&ual in li$e and in death, and
com#lete as you are, you can $ind #eace. 5.4
Ashtavakra said:
( am in$inite like s#ace, and the natural !orld is like a /ar. To kno! this is kno!lede, and then
there is neither renunciation, acce#tance, or cessation o$ it. 6..
( am like the ocean, and the multi#licity o$ ob/ects is com#arable to a !ave. To kno! this is
kno!lede, and then there is neither renunciation, acce#tance or cessation o$ it. 6.0
( am like the mother o$ #earl, and the imained !orld is like the silver. To kno! this is
kno!lede, and then there is neither renunciation, acce#tance, or cessation o$ it. 6.3
Alternatively, ( am in all beins, and all beins are in me. To kno! this is kno!lede, and then
there is neither renunciation, acce#tance, or cessation o$ it. 6.4
Janaka said:
(n the in$inite ocean o$ mysel$ the !orld boat dri$ts here and there, moved by its o!n inner !ind.
( am not #ut out by that. 7..
?hether the !orld !ave o$ its o!n nature rises or disa##ears in the in$inite ocean o$ mysel$, (
neither ain nor lose anythin by that. 7.0
(t is in the in$inite ocean o$ mysel$ that the mind2creation called the !orld takes #lace. ( am
su#remely #eace$ul and $ormless, and ( remain as such. 7.3
'y true nature is not contained in ob/ects, nor does any ob/ect exist in it, $or it is in$inite and
s#otless. So it is unattached, desireless and at #eace, and ( remain as such. 7.4
( am #ure consciousness, and the !orld is like a maician=s sho!. Ho! could ( imaine there is
anythin there to take u# or re/ect- 7.5
Ashtavakra said:
:ondae is !hen the mind lons $or somethin, rieves about somethin, re/ects somethin,
holds on to somethin, is #leased about somethin or dis#leased about somethin. 9..
>iberation is !hen the mind does not lon $or anythin, rieve about anythin, re/ect anythin, or
hold on to anythin, and is not #leased about anythin or dis#leased about anythin. 9.0
:ondae is !hen the mind is tanled in one o$ the senses, and liberation is !hen the mind is not
tanled in any o$ the senses. 9.3
?hen there is no 8me,8 that is liberation, and !hen there is 8me8 there is bondae. Eonsider this
care$ully, and neither hold on to anythin nor re/ect anythin. 9.4
Ashtavakra said:
+no!in !hen the dualism o$ thins done and undone has been #ut to rest, or the #erson $or
!hom they occur has, then you can here and no! o beyond renunciation and obliations by
indi$$erence to such thins. ;..
Rare indeed, my son, is the lucky man !hose observation o$ the !orld=s behaviour has led to the
extinction o$ his thirst $or livin, thirst $or #leasure, and thirst $or kno!lede. ;.0
All this is transient and s#oiled by the three sorts o$ #ain. +no!in it to be insubstantial, inoble,
and $it only $or re/ection, one attains #eace. ;.3
?hen !as that ae or time o$ li$e !hen the dualism o$ extremes did not exist $or men-
Abandonin them, a #erson !ho is ha##y to take !hatever comes attains #er$ection. ;.4
?ho does not end u# !ith indi$$erence to such thins and attain #eace !hen he has seen the
di$$erences o$ o#inions amon the reat saes, saints, and yois- ;.5
(s he not a uru !ho, endo!ed !ith dis#assion and e&uanimity, achieves $ull kno!lede o$ the
nature o$ consciousness, and leads others out o$ samsara- ;.6
($ you !ould /ust see the trans$ormations o$ the elements as nothin more than the elements, then
you !ould immediately be $reed $rom all bonds and established in your o!n nature. ;.7
Cne=s desires are samsara. +no!in this, abandon them. The renunciation o$ them is the
renunciation o$ it. No! you can remain as you are. ;.9
Ashtavakra said:
Abandon desire, the enemy, alon !ith ain, itsel$ so $ull o$ loss, and the ood deeds !hich are
the cause o$ the other t!o 22 #ractice indi$$erence to everythin. .<..
>ook on such thins as $riends, land, money, #ro#erty, !i$e, and be&uests as nothin but a dream
or a maician=s sho! lastin three or $ive days. .<.0
?herever a desire occurs, see samsara in it. )stablishin yoursel$ in $irm dis#assion, be $ree o$
#assion and ha##y. .<.3
The essential nature o$ bondae is nothin other than desire, and its elimination is kno!n as
liberation. (t is sim#ly by not bein attached to chanin thins that the everlastin /oy o$
attainment is reached. .<.4
1ou are one, conscious and #ure, !hile all this is inert non2bein. (norance itsel$ is nothin, so
!hat is the #oint o$ !antin to understand- .<.5
+indoms, children, !ives, bodies, #leasures 22 these have all been lost to you li$e a$ter li$e,
attached to them thouh you !ere. .<.6
)nouh o$ !ealth, sensuality, and ood deeds. (n the $orest o$ samsara the mind has never $ound
satis$action in these. .<.7
Ho! many births have you not done hard and #ain$ul labour !ith body, mind, and s#eech. No!
at last, sto#A .<.9
Ashtavakra said:
*nmoved and undistressed, realisin that bein, non2bein and chane are o$ the very nature o$
thins, one easily $inds #eace. ....
At #eace, havin shed all desires !ithin, and realisin that nothin exists here but the >ord, the
Ereator o$ all thins, one is no loner attached to anythin. ...0
Realisin that mis$ortune and $ortune come in their o!n time $rom $ortune, one is contented,
one=s senses under control, and does not like or dislike. ...3
Realisin that #leasure and #ain, birth and death are $rom destiny, and that one=s desires cannot be
achieved, one remains inactive, and even !hen actin does not et attached. ...4
Realisin that su$$erin arises $rom nothin other than thouht, dro##in all desires one rids
onesel$ o$ it, and is ha##y and at #eace every!here. ...5
Realisin, 8( am not the body, nor is the body mine. ( am a!areness,8 one attains the su#reme
state and no loner remembers thins done or undone. ...6
Realisin, 8( alone exist, $rom :rahma do!n to the last clum# o$ rass,8 one becomes $ree $rom
uncertainty, #ure, at #eace, and unconcerned about !hat has been attained or not. ...7
Realisin that all this varied and !onder$ul !orld is nothin, one becomes #ure rece#tivity, $ree
$rom inclinations, and as i$ nothin existed, one $inds #eace. ...9
Janaka said:
@irst o$ all ( !as averse to #hysical activity, then to lenthy s#eech, and $inally to thouht itsel$,
!hich is !hy ( am no! established. .0..
(n the absence o$ deliht in sound and the other senses, and by the $act that ( am mysel$ not an
ob/ect o$ the senses, my mind is $ocused and $ree $rom distraction 22 !hich is !hy ( am no!
established. .0.0
C!in to the distraction o$ such thins as !ron identi$ication, one is driven to strive $or mental
stillness. Reconisin this #attern ( am no! established. .0.3
:y relin&uishin the sense o$ re/ection and acce#tance, and !ith #leasure and disa##ointment
ceasin today, brahmin 22 ( am no! established. .0.4
>i$e in a community, then oin beyond such a state, meditation and the elimination o$ mind2
made ob/ects 22 by means o$ these ( have seen my error, and ( am no! established. .0.5
Just as the #er$ormance o$ actions is due to inorance, so their abandonment is too. :y $ully
reconisin this truth, ( am no! established. .0.6
Tryin to think the unthinkable, is doin somethin unnatural to thouht. Abandonin such a
#ractice there$ore, ( am no! established. .0.7
He !ho has achieved this has achieved the oal o$ li$e. He !ho is o$ such a nature has done !hat
has to be done. .0.9
Janaka said:
The inner $reedom o$ havin nothin is hard to achieve, even !ith /ust a loin2cloth, but ( live as (
#lease, abandonin both renunciation and ac&uisition. .3..
Sometimes one ex#eriences distress because o$ one=s body, sometimes because o$ one=s s#eech,
and sometimes because o$ one=s mind. Abandonin all o$ these, ( live as ( #lease in the oal o$
human li$e. .3.0
Reconisin that in reality no action is ever committed, ( live as ( #lease, /ust doin !hat #resents
itsel$ to be done. .3.3
1ois !ho identi$y themselves !ith their bodies are insistent on $ul$illin and avoidin certain
actions, but ( live as ( #lease abandonin attachment and re/ection. .3.4
No bene$it or loss comes to me by standin, !alkin or lyin do!n, so conse&uently ( live as (
#lease !hether standin, !alkin or slee#in..3.5
( lose nothin by slee#in and ain nothin by e$$ort, so conse&uently ( live as ( #lease,
abandonin success and $ailure. .3.6
Eontinually observin the dra!backs o$ such thins as #leasant ob/ects, ( live as ( #lease,
abandonin the #leasant and un#leasant. .3.7
Janaka said:
He !ho by nature is em#ty2minded, and !ho thinks o$ thins only unintentionally, is $reed $rom
deliberate rememberin like one a!akened $rom a dream. .4..
?hen my desire has been eliminated, ( have no !ealth, $riends, robbers, senses, scri#tures or
kno!lede. .4.0
Realisin my su#reme sel$2nature in the Derson o$ the ?itness, the >ord,and the state o$
desirelessness in bondae or liberation, ( $eel no inclination $or liberation. .4.3
The various states o$ one !ho is $ree o$ uncertainty !ithin, and !ho out!ardly !anders about as
he #leases like an idiot, can only be kno!n by someone in the same condition. .4.4
Ashtavakra said:
?hile a man o$ #ure intellience may achieve the oal by the most casual o$ instruction, another
may seek kno!lede all his li$e and still remain be!ildered. .5..
>iberation is distaste $or the ob/ects o$ the senses. :ondae is love o$ the senses. This is
kno!lede. No! do as you !ish. .5.0
This a!areness o$ the truth makes an elo&uent, clever and eneretic man dumb, stu#id and laFy,
so it is avoided by those !hose aim is en/oyment. .5.3
1ou are not the body, nor is the body yours, nor are you the doer o$ actions or the rea#er o$ their
conse&uences. 1ou are eternally #ure consciousness, the !itness, in need o$ nothin 22 so live
ha##ily. .5.4
Besire and aner are ob/ects o$ the mind, but the mind is not yours, nor ever has been. 1ou are
choiceless a!areness itsel$ and unchanin 22 so live ha##ily. .5.5
Reconisin onesel$ in all beins, and all beins in onesel$, be ha##y, $ree $rom the sense o$
res#onsibility and $ree $rom #reoccu#ation !ith 8me.8 .5.6
1our nature is the consciousness, in !hich the !hole !orld !ells u#, like !aves in the sea. That
is !hat you are, !ithout any doubt, so be $ree o$ disturbance. .5.7
Have $aith, my son, have $aith. Bon=t let yoursel$ be deluded in this. 1ou are yoursel$ the >ord,
!hose very nature is kno!lede, and you are beyond natural causation. .5.9
The body invested !ith the senses stands still, and comes and oes. 1ou yoursel$ neither come
nor o, so !hy bother about them- .5.;
>et the body last to the end o$ the Ae, or let it come to an end riht no!. ?hat have you ained
or lost, !ho consist o$ #ure consciousness- .5..<
>et the !orld !ave rise or subside accordin to its o!n nature in you, the reat ocean. (t is no
ain or loss to you. .5...
'y son, you consist o$ #ure consciousness, and the !orld is not se#arate $rom you. So !ho is to
acce#t or re/ect it, and ho!, and !hy- .5..0
Ho! can there be either birth, karma, or res#onsibility in that one unchanin, #eace$ul,
unblemished, and in$inite consciousness !hich is you- .5..3
?hatever you see, it is you alone mani$est in it. Ho! can bracelets, armlets and anklets be
di$$erent $rom the old they are made o$- .5..4
Givin u# such distinctions as 8He is !hat ( am,8 and 8( am not that,8 reconise that 8)verythin
is mysel$,8 and be !ithout distinction and ha##y. .5..5
(t is throuh your inorance that all this exists. (n reality you alone exist. A#art $rom you there is
no one !ithin or beyond samsara. .5..6
+no!in that all this is /ust an illusion, one becomes $ree o$ desire, #ure rece#tivity, and at #eace,
as i$ nothin existed. .5..7
Cnly one thin has existed, exists and !ill exist in the ocean o$ bein. 1ou have no bondae or
liberation. >ive ha##ily and $ul$illed. .5..9
:ein #ure consciousness, do not disturb your mind !ith thouhts o$ $or and aainst. :e at #eace
and remain ha##ily in yoursel$, the essence o$/oy. .5..;
Give u# meditation com#letely but don=t let the mind hold on to anythin. 1ou are $ree by nature,
so !hat !ill you achieve by $orcin the mind- .5.0<
Ashtavakra said:
'y son, you may recite or listen to countless scri#tures, but you !ill not be established !ithin
until you can $oret everythin. .6..
1ou may, as a learned man, indule in !ealth, activity, and meditation, but your mind !ill still
lon $or that !hich is the cessation o$ desire, and beyond all oals. .6.0
)veryone is in #ain because o$ their strivin to achieve somethin, but noone realises it. :y no
more than this instruction, the $ortunate one attains tran&uillity. .6.3
Ha##iness belons to noone but that su#remely laFy man $or !hom even o#enin and closin his
eyes is a bother. .6.4
?hen the mind is $reed $rom such #airs o$ o##osites as, 8( have done this,8 and 8( have not done
that,8 it becomes indi$$erent to merit, !ealth, sensuality and liberation. .6.5
Cne man is abstemious and averse to the senses, another is reedy and attached to them, but he
!ho is $ree $rom both takin and re/ectin is neither abstemious nor reedy. .6.6
So lon as desire, the state o$ lack o$ discrimination, remains, the sense o$ revulsion and
attraction !ill remain, !hich is the root and branch o$ samsara. .6.7
Besire s#rins $rom usae, and aversion $rom abstension, but the !ise man is $ree $rom the #airs
o$ o##osites like a child, and becomes established. .6.9
The #assionate man !ants to eliminate samsara so as to avoid #ain, but the dis#assionate man is
$ree $rom #ain and $eels no distress even in it. .6.;
He !ho is #roud about even liberation or his o!n body, and $eels them his o!n, is neither a seer
nor a yoi. He is still /ust a su$$erer..6..<
($ even Shiva, %ishnu, or the lotus2born :rahma !ere your instructor, until you have $orotten
everythin you cannot be established !ithin. .6...
Ashtavakra said:
He !ho is content, !ith #uri$ied senses, and al!ays en/oys solitude, has ained the $ruit o$
kno!lede and the $ruit o$ the #ractice o$ yoa too. .7..
The kno!er o$ truth is never distressed in this !orld, $or the !hole round !orld is $ull o$ himsel$
alone. .7.0
None o$ these senses #lease a man !ho has $ound satis$action !ithin,/ust as Nimba leaves do not
#lease the ele#hant that has ac&uired the taste $or Sallaki leaves. .7.3
The man is rare !ho is not attached to the thins he has en/oyed, and does not hanker a$ter the
thins he has not en/oyed. .7.4
Those !ho desire #leasure and those !ho desire liberation are both $ound in samsara, but the
reat2souled man !ho desires neither #leasure nor liberation is rare indeed. .7.5
(t is only the noble2minded !ho is $ree $rom attraction or re#ulsion to reliion, !ealth, sensuality,
and li$e and death too. .7.6
He $eels no desire $or the elimination o$ all this, nor aner at its continuin, so the $ortunate man
lives ha##ily !ith !hatever sustinence #resents itsel$. .7.7
Thus $ul$illed throuh this kno!lede, contented, and !ith the thinkin mind em#tied, he lives
ha##ily /ust seein, hearin, $eelin, smellin, and tastin. .7.9
(n him $or !hom the ocean o$ samsara has dried u#, there is neither attachment or aversion. His
aFe is vacant, his behaviour #ur#oseless,and his senses inactive. .7.;
Surely the su#reme state is every!here $or the liberated mind. He is neither a!ake nor aslee#,
and neither o#ens nor closes his eyes. .7..<
The liberated man is res#lendent every!here, $ree $rom all desires. )very!here he a##ears sel$2
#ossessed and #ure o$ heart. .7...
Seein, hearin, $eelin, smellin, tastin, s#eakin, and !alkin about, the reat2souled man
!ho is $reed $rom tryin to achieve or avoid anythin is $ree indeed. .7..0
The liberated man is $ree $rom desires every!here. He neither blames, #raises, re/oices, is
disa##ointed, ives, nor takes. .7..3
?hen a reat2souled one is un#erturbed in mind, and e&ually sel$2#ossessed at either the siht o$
a !oman in$lamed !ith desire or at a##roachin death, he is truly liberated. .7..4
There is no distinction bet!een #leasure and #ain, man and !oman, success and $ailure $or the
!ise man !ho looks on everythin as e&ual. .7..5
There is no aression nor com#assion, no #ride nor humility, no !onder nor con$usion $or the
man !hose days o$ samsara are over. .7..6
The liberated man is not averse to the senses nor is he attached to them. He en/oys hinsel$
continually !ith an unattached mind in both success and $ailure. .7..7
Cne established in the Absolute state !ith an em#ty mind does not kno! the alternatives o$ inner
stillness and lack o$ inner stillness, and o$ ood and evil. .7..9
A man $ree o$ 8me8 and 8mine8 and o$ a sense o$ res#onsibility, a!are that 8Nothin exists,8 !ith
all desires extinuished !ithin, does not act even in actin. .7..;
He !hose thinkin mind is dissolved achieves the indescribable state and is $ree $rom the mental
dis#lay o$ delusion, dream, and inorance. .7.0<
Ashtavakra said:
Draise be to That by the a!areness o$ !hich delusion itsel$ becomes dream2like, to that !hich is
#ure ha##iness, #eace, and liht. .9..
Cne may et all sorts o$ #leasure by the ac&uisition o$ various ob/ects o$ en/oyment, but one
cannot be ha##y exce#t by the renunciation o$ everythin. .9.0
Ho! can there be ha##iness, $or one !ho has been burnt inside by the blisterin sun o$ the #ain
o$ thinkin that there are thins that still need doin, !ithout the rain o$ the nectar o$ #eace- .9.3
This existence is /ust imaination. (t is nothin in reality, but there is no non2bein $or natures
that kno! ho! to distinuish bein $rom nonbein. .9.4
The realm o$ one=s sel$ is not $ar a!ay, nor can it be achieved by the addition o$ limitations to its
nature. (t is unimainable, e$$ortless, unchanin, and s#otless. .9.5
:y the sim#le elimination o$ delusion and the reconition o$ one=s true nature, those !hose vision
is unclouded live $ree $rom sorro!. .9.6
+no!in everythin as /ust imaination, and himsel$ as eternally $ree, ho! should the !ise man
behave like a $ool- .9.7
+no!in himsel$ to be God, and bein and non2bein /ust imaination, !hat should the man $ree
$rom desire learn, say, or do- .9.9
Eonsiderations like 8( am this8 or 8( am not this8 are $inished $or the yoi !ho has one silent
realisin 8)verythin is mysel$.8 .9.;
@or the yoi !ho has $ound #eace, there is no distraction or one2#ointedness, no hiher
kno!lede or inorance, no #leasure and no #ain. .9..<
The dominion o$ heaven or beary, ain or loss, li$e amon men or in the $orest, these make no
di$$erence to a yoi !hose nature it is to be $ree $rom distinctions. .9...
There are no reliious obliations, !ealth, sensuality, or discrimination $or a yoi $ree $rom such
o##osites as 8( have done this,8 and 8( have not done that.8 .9..0
There is nothin needin to be done or any attachment in his heart $or the yoi liberated !hile
still alive. Thins thins !ill last /ust to the end o$ li$e. .9..3
There is no delusion, !orld, meditation on That, or liberation $or the #aci$ied reat soul. All these
thins are /ust the realm o$ imaination..9..4
He by !hom all this is seen may !ell make out it doesn=t exist, but !hat is the desireless one to
do- )ven in seein it he does not see it. .9..5
He by !hom the Su#reme :rahma is seen may think 8( am :rahma,8 but !hat is he to think !ho
is !ithout thouht, and !ho sees no duality- .9..6
He by !hom inner distraction is seen may #ut an end to it, but the noble one is not distracted.
?hen there is nothin to achieve !hat is he to do- .9..7
The !ise man, unlike the !orldly man, does not see inner stillness, distraction, or $ault in
himsel$, even !hen livin like a !orldly man. .9..9
Nothin is done by him !ho is $ree $rom bein and non2bein, !ho is contented, desireless, and
!ise, even i$ in the !orld=s eyes he does act. .9..;
The !ise man !ho /ust oes on doin !hat #resents itsel$ $or him to do, encounters no di$$iculty
in either activity or inactivity. .9.0<
He !ho is desireless, sel$2reliant, inde#endent, and $ree o$ bonds $unctions like a dead lea$ blo!n
about by the !ind o$ causality. .9.0.
There is neither /oy nor sorro! $or one !ho has transcended samsara. ?ith a #eace$ul mind he
lives as i$ !ithout a body. .9.00
He !hose /oy is in himsel$, and !ho is #eace$ul and #ure !ithin has no desire $or renunciation or
sense o$ loss in anythin. .9.03
@or the man !ith a naturally em#ty mind, doin /ust as he #leases, there is no such thin as #ride
or $alse humility, as there is $or the naturalman. .9.04
8This action !as done by the body but not by me.8 The #ure2natured #erson thinkin like this,is
not actin even !hen actin. .9.05
He !ho acts !ithout bein able to say !hy, but is not thereby a $ool, he is one liberated !hile
still alive, ha##y and blessed. He is ha##y even in samsara. .9.06
He !ho has had enouh o$ endless considerations and has attained #eace, does not think, kno!,
hear, or see. .9.07
He !ho is beyond mental stillness and distraction does not desire either liberation or its o##osite.
Reconisin that thins are /ust constructions o$ the imaination, that reat soul lives as God here
and no!. .9.09
He !ho $eels res#onsibility !ithin, acts even !hen doin nothin, but there is no sense o$ done
or undone $or the !ise man !ho is $ree $rom the sense o$ res#onsibility. .9.0;
The mind o$ the liberated man is not u#set or #leased. (t shines unmovin, desireless, and $ree
$rom doubt. .9.3<
He !hose mind does not set out to meditate or act, still meditates and acts but !ithout an ob/ect.
.9.3.
A stu#id man is be!ildered !hen he hears the ultimate truth, !hile even a clever man is humbled
by it /ust like the $ool. .9.30
The inorant make a reat e$$ort to #ractise one2#ointedness and the sto##in o$ thouht, !hile
the !ise see nothin to be done and remain in themselves like those aslee#. .9.33
The stu#id man does not attain cessation !hether he acts or abandons action, !hile the !ise man
$inds #eace !ithin sim#ly by kno!in the truth. 9.34
Deo#le cannot come to kno! themselves by #ractices 22 #ure a!areness, clear, com#lete, beyond
multi#licity, and $aultless thouh they are. 9.35
The stu#id man does not achieve liberation even throuh reular #ractice, but the $ortunate
remains $ree and actionless sim#ly by understandin. .9.36
The stu#id does not attain Godhead because he !ants it, !hile the !ise man en/oys the Su#reme
Godhead !ithout even !antin it. .9.37
)ven !hen livin !ithout any su##ort and eaer $or achievement, the stu#id are still nourishin
samsara, !hile the !ise have cut at the very root o$ its unha##iness. .9.39
The stu#id man does not $ind #eace because he desires it, !hile the !ise man discriminatin the
truth is al!ays #eace$ul minded. .9.3;
Ho! can there be sel$2kno!lede $or him !hose kno!lede de#ends on !hat he sees- The !ise
do not see this and that, but see themselves as in$inite. .9.4<
Ho! can there be cessation o$ thouht $or the misuided !ho is strivin $or it. 1et it is there
al!ays naturally $or the !ise man delihtin in himsel$. .9.4.
Some think that somethin exists, and others that nothin does. Rare is the man !ho does not
think either, and is thereby $ree $rom distraction. .9.40
Those o$ !eak intellience think o$ themselves as #ure nonduality, but because o$ their delusion
do not really kno! this, and so remain un$ul$illed all their lives. .9.43
The mind o$ the man seekin liberation can $ind no restin #lace !ithin, but the mind o$ the
liberated man is al!ays $ree $rom desire by the very $act o$ bein !ithout a restin #lace. .9.44
Seein the tiers o$ the senses, the $rihtened re$ue2seekers at once enter the cave in search o$
cessation o$ thouht and one2#ointedness. .9.45
Seein the desireless lion, the ele#hants o$ the senses silently run a!ay, or, i$ that is im#ossible,
serve him like courtiers. .9.46
The man !ho is $ree $rom doubts and !hose mind is $ree does not bother about means o$
liberation. ?hether seein, hearin, $eelin, smellin, or tastin, he lives at ease. .9.47
He !hose mind is #ure and undistracted $rom /ust hearin o$ the Truth does not see anythin to
do or anythin to avoid or even a cause $or indi$$erence. .9.49
The u#riht #erson does !hatever #resents itsel$ to be done, ood or bad, $or his actions are like
those o$ a child. .9.4;
:y inner $reedom one attains ha##iness, by inner $reedom one reaches the Su#reme, by inner
$reedom one comes to absence o$ thouht, by inner $reedom to the *ltimate State. .9.5<
?hen one sees onesel$ as neither the doer nor the rea#er o$ the conse&uences, then all mind
!aves come to an end. .9.5.
The s#ontaneous unassumin behaviour o$ the !ise is note!orthy, but not the deliberate
#ur#ose$ul stillness o$ the $ool. .9.50
The !ise !ho are rid o$ imaination, unbound and !ith un$ettered a!areness, may en/oy
themselves in the midst o$ many oods, or alternatively o o$$ to mountain caves. .9.53
There is no attachment in the heart o$ a !ise man !hether he sees or #ays homae to a learned
brahmin, a celestial bein, a holy #lace, a !oman, a kin or a $riend. .9.54
A yoi is not in the least #ut out even !hen humiliated by the ridicule o$ servants, sons, !ives,
randchildren, or other relatives. .9.55
)ven !hen #leased he is not #leased, not su$$erin even !hen in #ain. Cnly those like him can
kno! the !onder$ul state o$ such a man. .9.56
(t is the $eelin that there is somethin that needs to be achieved !hich is samsara. The !ise !ho
are o$ the $orm o$ em#tiness, $ormless, unchanin, and s#otless see nothin o$ the sort. .9.57
)ven !hen doin nothin the $ool is aitated by restlessness, !hile a skill$ul man remains
undisturbed even !hen doin !hat there is to do. .9.59
Ha##y he stands, ha##y he sits, ha##y slee#s, and ha##y he comes and oes. Ha##y he s#eaks
and ha##y he eats. This is the li$e o$ a man at #eace. .9.5;
He !ho o$ his very nature $eels no unha##iness in his daily li$e like !orldly #eo#le, remains
undisturbed like a reat lake, cleared o$ de$ilement. .9.6<
)ven abstention $rom action has the e$$ect o$ action in a $ool, !hile even the action o$ the !ise
man brins the $ruits o$ inaction. .9.6.
A $ool o$ten sho!s aversion to!ards his belonins, but $or him !hose attachment to the body
has dro##ed a!ay, there is neither attachment nor aversion. .9.60
The mind o$ the $ool is al!ays cauht in thinkin or not thinkin, but the !ise man=s is o$ the
nature o$ no thouht because he thinks !hat is a##ro#riate. .9.63
@or the seer !ho behaves like a child, !ithout desire in all actions,there is no attachment $or such
a #ure one even in the !ork he does. .9.64
:lessed is he !ho kno!s himsel$ and is the same in all states, !ith a mind $ree $rom cravin
!hether he is seein, hearin, $eelin, smellin, or tastin. .9.65
There is no one sub/ect to samsara, no sense o$ individuality, no oal or means to the oal in the
eyes o$ the !ise man !ho is al!ays $ree $rom imaination and unchanin like s#ace. .9.66
Glorious is he !ho has abandoned all oals and is the incarnation o$ the satis$action, !hich is his
very nature, and !hose inner $ocus on the *nconditioned is &uite s#ontaneous. .9.67
(n brie$, the reat2souled man !ho has come to kno! the Truth is !ithout desire $or either
#leasure or liberation, and is al!ays and every!here $ree $rom attachment. .9.69
?hat remains to be done by the man !ho is #ure a!areness and has abandoned everythin that
can be ex#ressed in !ords $rom the hihest heaven to the earth itsel$- .9.6;
The #ure man !ho has ex#erienced the (ndescribable attains #eace by virtue o$ his very nature,
realisin that all this is nothin but illusion, and that nothin is. .9.7<
There are no rules, dis#assion, renunciation, or meditation $or one !ho is #ure rece#tivity by
nature, and admits no kno!able $orm o$ bein. .9.7.
@or him !ho shines !ith the radiance o$ (n$inity and is not sub/ect to natural causality there is
neither bondae, liberation, #leasure, nor #ain. .9.70
Dure illusion reins in samsara !hich !ill continue until sel$2realisation, but the enlihtened man
lives in the beauty o$ $reedom $rom me and mine, $rom the sense o$ res#onsibility and $rom any
attachment. .9.73
@or the seer !ho kno!s himsel$ as im#erishable and beyond #ain there is neither kno!lede, a
!orld, nor the sense that ( am the body or the body mine. .9.74
No sooner does a man o$ lo! intellience ive u# activities like the elimination o$ thouht than
he $alls into mind racin and chatter. .9.75
A $ool does not et rid o$ his stu#idity even on hearin the truth. He may a##ear out!ardly $ree
$rom imainations, but inside he is still hankerin a$ter the senses. .9.76
Thouh in the eyes o$ the !orld he is active, the man !ho has shed action throuh kno!lede
$inds no means o$ doin or s#eakin anythin. .9.77
@or the !ise man !ho is al!ays unchanin and $earless there is neither darkness nor liht nor
destruction nor anythin. .9.79
There is neither $ortitude, #rudence, nor courae $or the yoi !hose nature is beyond descri#tion
and $ree o$ individuality. .9.7;
There is neither heaven nor hell nor even liberation durin li$e. (n a nutshell, in the siht o$ the
seer nothin exists at all. .9.9<
He neither lons $or #ossessions nor rieves at their absence. The calm mind o$ the sae is $ull o$
the nectar o$ immortality. .9.9.
The dis#assionate man does not #raise the ood or blame the !icked. Eontent and e&ual in #ain
and #leasure, he sees nothin that needs doin. .9.90
The !ise man is not averse to samsara, nor does he seek to kno! himsel$. @ree $rom #leasure and
im#atience, he is not dead and he is not alive. .9.93
The !ise man excels by bein $ree $rom antici#ation, !ithout attachment to such thins as
children or !ives, $ree $rom desire $or the senses,and not even concerned about his o!n body.
.9.94
The !ise man, !ho lives on !hatever ha##ens to come to him, roams !herever he #leases, and
slee#s !herever the sun ha##ens to set, is at #eace every!here. .9.95
?hether his body rises or $alls, the reat2souled one ives it no thouht, havin $orotten all
about samsara in comin to rest on the round o$ his true nature. .9.96
The !ise man has the /oy o$ bein com#lete in himsel$ and !ithout #ossessions, actin as he
#leases, $ree $rom duality and rid o$ doubts, and !ithout attachment to any creature. .9.97
The !ise man excels in bein !ithout the sense o$ 8me8. )arth, a stone, or old are the same to
him. The knots o$ his heart have been rent asunder, and he is $reed $rom reed and blindness.
.9.99
?ho can com#are !ith that contented, liberated soul !ho #ays no reard to anythin and has no
desire le$t in his heart- .9.9;
?ho but the u#riht man !ithout desire kno!s !ithout kno!in, sees !ithout seein, and s#eaks
!ithout s#eakin- .9.;<
:ear or kin, he excels !ho is !ithout desire, and !hose o#inion o$ thins is rid o$ 8ood8 and
8bad.8 .9.;.
There is neither dissolute behaviour nor virtue, nor even discrimination o$ the truth $or the sae
!ho has reached the oal and is the very embodiment o$ uileless sincerity. .9.;0
That !hich is ex#erienced !ithin by one !ho is desireless and $ree $rom #ain, and content to rest
in himsel$ 22 ho! could it be described, and o$ !hom- .9.;3
The !ise man !ho is contented in all circumstances is not aslee# even in dee# slee#, nor slee#in
in a dream, nor !akin !hen he is a!ake. .9.;4
The seer is !ithout thouhts even !hen thinkin, !ithout senses amon the senses, !ithout
understandin even in understandin, and !ithout a sense o$ res#onsibility even in the eo. .9.;5
Neither ha##y nor unha##y, neither detached nor attached, neither seekin liberation nor
liberated, he is neither somethin nor nothin. .9.;6
Not distracted in distraction, in mental stillness not #oised, in stu#idity not stu#id, that blessed
one is not even !ise in his !isdom. .9.;7
The liberated man is sel$2#ossessed in all circumstances and $ree $rom the idea o$ 8done8 and
8still to do.8 He is the same !herever he is and !ithout reed. He does not d!ell on !hat he has
done or not done. .9.;9
He is not #leased !hen #raised nor u#set !hen blamed. He is not a$raid o$ death nor attached to
li$e. .9.;;
A man at #eace does not run o$$ to #o#ular resorts or to the $orest. ?hatever and !herever, he
remains the same. .9..<<
Janaka said:
*sin the t!eeFers o$ the kno!lede o$ the truth ( have manaed to extract the #ain$ul thorn o$
endless o#inions $rom the recesses o$ my heart. .;..
@or me, established in my o!n lory, there are no reliious obliations, sensuality, #ossessions,
#hiloso#hy, duality, or even nonduality. .;.0
@or me established in my o!n lory, there is no #ast, $uture, or #resent. There is no s#ace or even
eternity. .;.3
@or me established in my o!n lory, there is no sel$ or non2sel$, no ood or evil, no thouht or
even absence o$ thouht. .;.4
@or me established in my o!n lory, there is no dreamin or dee# slee#, no !akin nor $ourth
state beyond them, and certainly no $ear. .;.5
@or me established in my o!n lory, there is nothin $ar a!ay and nothin near, nothin !ithin
or !ithout, nothin lare and nothin small. .;.6
@or me established in my o!n lory, there is no li$e or death, no !orlds or thins o$ this !orld,
no distraction and no stillness o$ mind. .;.7
@or me remainin in mysel$, there is no need $or talk o$ the three oals o$ li$e, o$ yoa or o$
kno!lede. .;.9
Janaka said:
(n my unblemished nature there are no elements, no body, no $aculties, no mind. There is no void
and no des#air. 0<..
@or me, $ree $rom the sense o$ dualism, there are no scri#tures, no sel$2kno!lede, no mind $ree
$rom an ob/ect, no satis$action and no $reedom $rom desire. 0<.0
There is no kno!lede or inorance, no 8me,8 8this,8 or 8mine,8 no bondae, no liberation, and
no #ro#erty o$ sel$2nature. 0<.3
@or him !ho is al!ays $ree $rom individual characteristics there is no antecedent causal action,
no liberation durin li$e, and no $ul$ilment at death. 0<.4
@or me, $ree $rom individuality, there is no doer and no rea#er o$ the conse&uences, no cessation
o$ action, no arisin o$ thouht, no immediate ob/ect, and no idea o$ results. 0<.5
There is no !orld, no seeker $or liberation, no yoi, no seer, no one bound and no one liberated. (
remain in my o!n nondual nature. 0<.6
There is no emanation or return, no oal, means, seeker or achievement. ( remain in my o!n
nondual nature. 0<.7
@or me !ho am $orever unblemished, there is no assessor, no standard, nothin to assess, and no
assessment. 0<.9
@or me !ho am $orever actionless, there is no distraction or one2#ointedness o$ mind, no lack o$
understandin, no stu#idity, no /oy and no sorro!. 0<.;
@or me !ho am al!ays $ree $rom deliberations there is neither conventional truth nor absolute
truth, no ha##iness and no su$$erin. 0<..<
@or me !ho am $orever #ure there is no illusion, no samsara, no attachment or detachment, no
livin oranism, and no God. 0<...
@or me !ho am $orever unmovable and indivisible, established in mysel$, there is no activity or
inactivity, no liberation and no bondae. 0<..0
@or me !ho am blessed and !ithout limitation, there is no initiation or scri#ture, no disci#le or
teacher, and no oal o$ human li$e. 0<..3
There is no bein or non2bein, no unity or dualism. ?hat more is there to say- There is nothin
outside o$ me. 0<..4
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