जनक उवाच ॥
क्व बूतातन क्व देहो वा क्वेतन्द्यमातण क्व वा भन् ।
क्व शन्यू ं क्व च नयै ाश्म ं भत्स्वरूऩ ेतनयंजन े॥ २०-१॥
janaka uvāca
kva bhūtāni kva deho vā kvendriyāṇi kva vā manaḥ
kva śūnyaṁ kva ca nairāśyaṁ matsvarūpe niraṁjane
Janaka: In my unblemished nature there are no elements, no
body, no faculties no mind. There is no void and no despair.
क्व शास्त्र ं क्वात्मतवऻान ं क्व वा तनतवषभ म ं भन् ।
क्व ततृ प्त् क्व तवतष्णृ ात्व ं गतद्वन्द्वस्य भ े सदा ॥ २०-२॥
kva śāstraṁ kvātmavijñānaṁ kva vā nirviṣayaṁ manaḥ
kva tṛptiḥ kva vitṛṣṇātvaṁ gatadvandvasya me sadā
For me, free from the sense of dualism, there are no scriptures, no
self-knowledge, no mind free from an object, no satisfaction and
no freedom from desire.
क्व तवर्द्या क्व च वातवर्द्या क्वाहं क्वेदं भभ क्व वा ।
क्व फन्ध क्व च वा भोऺ् स्वरूऩस्य क्व रूतऩता ॥ २०-३॥
kva vidyā kva ca vāvidyā kvāhaṁ kvedaṁ mama kva vā
kva bandha kva ca vā mokṣaḥ svarūpasya kva rūpit
There is no knowledge or ignorance, no "me", "this" or "mine", no
bondage, no liberation, and no property of self-nature.
क्व प्रायब्धातन कभातभण जीवन्मतुियतऩ क्व वा ।
क्व तद ्तवदहे कैवल्य ं तनतवशभ षे स्य सवदभ ा ॥ २०-४॥
kva prārabdhāni karmāṇi jīvanmuktirapi kva vā
kva tad videhakaivalyaṁ nirviśeṣasya sarvadā
For him who is always free from individual characteristics there
is no antecedent causal action, no liberation during life, and no
fulfilment at death.
क्व कता भ क्व च वा बोिा तनतिम ंस्फुयण ं क्व वा ।
क्वाऩयोऺ ं परं वा क्व तन्स्वबावस्य भ े सदा ॥ २०-५॥
kva kartā kva ca vā bhoktā niṣkriyaṁ sphuraṇaṁ kva vā
kvāparokṣaṁ phalaṁ vā kva niḥsvabhāvasya me sadā
For me, free from individuality, there is no doer and no reaper of
the consequences, no cessation of action, no arising of thought,
no immediate object, and no idea of results.
क्व रोकं क्व भभु ऺु वु ा भ क्व मोगी ऻानवान क्व् वा ।
क्व फि् क्व च वा भिु ् स्वस्वरूऩऽे हभद्वम े॥ २०-६॥
kva lokaṁ kva mumukṣurvā kva yogī jñānavān kva vā
kva baddhaḥ kva ca vā muktaḥ svasvarūpe'hamadvaye
There is no world, no seeker for liberation, no yogi, no seer, noone
bound and no-one liberated. I remain in my own non-dual
nature.
क्व सतृ ष्ट् क्व च सहं ाय् क्व साध्य ं क्व च साधन ं ।
क्व साधक् क्व तसतिवा भस्वस्वरूऩऽे हभद्वम े॥ २०-७॥
kva sṛṣṭiḥ kva ca saṁhāraḥ kva sādhyaṁ kva ca sādhanam
kva sādhakaḥ kva siddhirvā svasvarūpe'hamadvaye
There is no emanation or return, no goal, means, seeker or
achievment. I remain in my own non-dual nature.
क्व प्रभाता प्रभाण ं वा क्व प्रभमे ं क्व च प्रभा ।
क्व तकंतचत क्व् न तकंतचद ्वा सवदभ ा तवभरस्य भ॥े २०-८
kva pramātā pramāṇaṁ vā kva prameyaṁ kva ca pramā
kva kiṁcit kva na kiṁcid vā sarvadā vimalasya me
For me who am forever unblemishedf, there is no assessor, no
standard, nothing to assess, or assessment.
क्व तवऺऩे ् क्व चकै ाग्र्य ं क्व तनफोध् क्व भढू ता ।
क्व हष्भ क्व तवषादो वा सवदभ ा तनतिमस्य भ े॥ २०-९॥
kva vikṣepaḥ kva caikāgryaṁ kva nirbodhaḥ kva mūḍhatā
kva harṣaḥ kva viṣādo vā sarvadā niṣkriyasya me
For me who am forever actionless, there is no distraction or onepointedness
of mind, no lack of understanding, no stupidity, no
joy and no sorrow.
क्व चषै व्यवहायो वा क्व च सा ऩयभाथतभ ा ।
क्व सखु ं क्व च वा दुख ं तनतवभभ शस्यभ भ े सदा ॥ २०-१०॥
kva caiṣa vyavahāro vā kva ca sā paramārthatā
kva sukhaṁ kva ca vā dukhaṁ nirvimarśasya me sadā
For me who am always free from deliberations there is neither
conventional truth nor absolute truth, no happiness and no
suffering.
क्व भामा क्व च ससं ाय् क्व प्रीतततवयभ तत् क्व वा ।
क्व जीव् क्व च तद्ब्रह्म सवदभ ा तवभरस्य भ े॥ २०-११॥
kva māyā kva ca saṁsāraḥ kva prītirviratiḥ kva vā
kva jīvaḥ kva ca tadbrahma sarvadā vimalasya me
For me who am forever pure there is no illusion, no samsara, no
attachment or detechment, no living being and no God.
क्व प्रवतृ त्ततनवभ तृभत्तवा भ क्व भतुि् क्व च फन्धन ं ।
कू टस्थतनतवबभ ागस्य स्वस्थस्य भभ सवदभ ा ॥ २०-१२॥
kva pravṛttirnirvṛttirvā kva muktiḥ kva ca bandhanam
kūṭasthanirvibhāgasya svasthasya mama sarvadā
For me who am forever unmovable and indivisible, established
in myself, there is no activity or inactivity, no liberation and no
bondage.
क्वोऩदशे ् क्व वा शास्त्र ं क्व तशष्य् क्व च वा गरुु ् ।
क्व चातस्त ऩरुु षाथो वा तनरुऩाध्े तशवस्य भ॥े २०-१३॥
kvopadeśaḥ kva vā śāstraṁ kva śiṣyaḥ kva ca vā guruḥ
kva cāsti puruṣārtho vā nirupādheḥ śivasya me
For me who am blessed and without limitation, there is no
initiation or scripture, no disciple or teacher, and no goal of
human life.
क्व चातस्त क्व च वा नातस्त क्वातस्त चकै ं क्व च द्वम ं ।
फहुनात्र तकभिु ेन तकंतचन्नोतत्तष्ठत े भभ ॥ २०-१४॥
kva cāsti kva ca vā nāsti kvāsti caikaṁ kva ca dvayam
bahunātra kimuktena kiṁcinnottiṣṭhate mama
There is no being or non-being, no unity or dualism. What more
is there to say? Nothing proceeds out of me.
॥ॐ तत्सत॥्
Saturday, July 31, 2010
Friday, July 30, 2010
Chapter 19 ॥एकोनतवंशोऽध्याम्॥
जनक उवाच ॥
तत्त्वतवऻानसन्दंशभादाम हृदमोदयात ।्
नातवधऩयाभशशभ ल्योिाय् कृ तो भमा ॥ १९-१॥
janaka uvāca
tattvavijñānasandaṁśamādāya hṛdayodarāt
nāvidhaparāmarśaśalyoddhāraḥ kṛto mayā
Janaka: Using the tweezers of the knowledge of the truth I have
managed to extract the painful thorn of endless opinions from
the recesses of my heart.
क्व धभ्भ क्व च वा काभ् क्व चाथ्भ क्व तववते कता ।
क्व द्वतै ं क्व च वाऽद्वतै ंस्वभतहति तस्थतस्य भ े॥ १९-२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā
kva dvaitaṁ kva ca vā'dvaitaṁ svamahimni sthitasya me
For me, established in my own glory, there is no religion,
sensuality, possessions, philosophy, duality or even non-duality.
क्व बतू ं क्व बतवष्यद ्वा वतभभ ानभतऩ क्व वा ।
क्व दशे ् क्व च वा तनत्य ंस्वभतहति तस्थतस्य भ॥े १९-३॥
kva bhūtaṁ kva bhaviṣyad vā vartamānamapi kva vā
kva deśaḥ kva ca vā nityaṁ svamahimni sthitasya me
For me established in my own glory, there is no past, future or
present. There is no space or even eternity.
क्व चात्मा क्व च वानात्मा क्व शबु ं क्वाशबु ं मथा ।
क्व तचन्ता क्व च वातचन्ता स्वभतहति तस्थतस्य भ॥े १९-४
kva cātmā kva ca vānātmā kva śubhaṁ kvāśubhaṁ yathā
kva cintā kva ca vācintā svamahimni sthitasya me
For me established in my own glory, there is no self or non-self,
no good or evil, no thought or even absence of thought.
क्व स्वप्न् क्व सषु तुप्तवा भ क्व च जागयण ं तथा ।
क्व ततुयम ं बम ं वातऩ स्वभतहति तस्थतस्य भ े॥ १९-५॥
kva svapnaḥ kva suṣuptirvā kva ca jāgaraṇaṁ tathā
kva turīyaṁ bhayaṁ vāpi svamahimni sthitasya me
For me established in my own glory, there is no dreaming or
deep sleep, no waking nor fourth state beyond them, and
certainly no fear.
क्व दूयं क्व सभीऩं वा फाह्यं क्वाभ्यन्तयं क्व वा ।
क्व स्थूरं क्व च वा सक्ष्मू ंस्वभतहति तस्थतस्य भ॥े १९-६॥
kva dūraṁ kva samīpaṁ vā bāhyaṁ kvābhyantaraṁ kva vā
kva sthūlaṁ kva ca vā sūkṣmaṁ svamahimni sthitasya me
For me established in my own glory, there is nothing far away
and nothing near, nothing within or without, nothing large and
nothing small.
क्व भत्यृ जु ीतवत ं वा क्व रोका् क्वास्य क्व रौतककं ।
क्व रम् क्व सभातधवा भस्वभतहति तस्थतस्य भ े॥ १९-७॥
kva mṛtyurjīvitaṁ vā kva lokāḥ kvāsya kva laukikam
kva layaḥ kva samādhirvā svamahimni sthitasya me
For me established in my own glory, there is no life or death, no
worlds or things of this world, no distraction and no stillness of
mind.
अरं तत्रवगकभ थमा मोगस्य कथमाप्यरं ।
अरं तवऻानकथमा तवश्रान्तस्य भभात्मतन ॥ १९-८॥
alaṁ trivargakathayā yogasya kathayāpyalam
alaṁ vijñānakathayā viśrāntasya mamātmani
For me remaining in myself, there is no need for talk of the three
goals of life, of yoga or of knowledge.
तत्त्वतवऻानसन्दंशभादाम हृदमोदयात ।्
नातवधऩयाभशशभ ल्योिाय् कृ तो भमा ॥ १९-१॥
janaka uvāca
tattvavijñānasandaṁśamādāya hṛdayodarāt
nāvidhaparāmarśaśalyoddhāraḥ kṛto mayā
Janaka: Using the tweezers of the knowledge of the truth I have
managed to extract the painful thorn of endless opinions from
the recesses of my heart.
क्व धभ्भ क्व च वा काभ् क्व चाथ्भ क्व तववते कता ।
क्व द्वतै ं क्व च वाऽद्वतै ंस्वभतहति तस्थतस्य भ े॥ १९-२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā
kva dvaitaṁ kva ca vā'dvaitaṁ svamahimni sthitasya me
For me, established in my own glory, there is no religion,
sensuality, possessions, philosophy, duality or even non-duality.
क्व बतू ं क्व बतवष्यद ्वा वतभभ ानभतऩ क्व वा ।
क्व दशे ् क्व च वा तनत्य ंस्वभतहति तस्थतस्य भ॥े १९-३॥
kva bhūtaṁ kva bhaviṣyad vā vartamānamapi kva vā
kva deśaḥ kva ca vā nityaṁ svamahimni sthitasya me
For me established in my own glory, there is no past, future or
present. There is no space or even eternity.
क्व चात्मा क्व च वानात्मा क्व शबु ं क्वाशबु ं मथा ।
क्व तचन्ता क्व च वातचन्ता स्वभतहति तस्थतस्य भ॥े १९-४
kva cātmā kva ca vānātmā kva śubhaṁ kvāśubhaṁ yathā
kva cintā kva ca vācintā svamahimni sthitasya me
For me established in my own glory, there is no self or non-self,
no good or evil, no thought or even absence of thought.
क्व स्वप्न् क्व सषु तुप्तवा भ क्व च जागयण ं तथा ।
क्व ततुयम ं बम ं वातऩ स्वभतहति तस्थतस्य भ े॥ १९-५॥
kva svapnaḥ kva suṣuptirvā kva ca jāgaraṇaṁ tathā
kva turīyaṁ bhayaṁ vāpi svamahimni sthitasya me
For me established in my own glory, there is no dreaming or
deep sleep, no waking nor fourth state beyond them, and
certainly no fear.
क्व दूयं क्व सभीऩं वा फाह्यं क्वाभ्यन्तयं क्व वा ।
क्व स्थूरं क्व च वा सक्ष्मू ंस्वभतहति तस्थतस्य भ॥े १९-६॥
kva dūraṁ kva samīpaṁ vā bāhyaṁ kvābhyantaraṁ kva vā
kva sthūlaṁ kva ca vā sūkṣmaṁ svamahimni sthitasya me
For me established in my own glory, there is nothing far away
and nothing near, nothing within or without, nothing large and
nothing small.
क्व भत्यृ जु ीतवत ं वा क्व रोका् क्वास्य क्व रौतककं ।
क्व रम् क्व सभातधवा भस्वभतहति तस्थतस्य भ े॥ १९-७॥
kva mṛtyurjīvitaṁ vā kva lokāḥ kvāsya kva laukikam
kva layaḥ kva samādhirvā svamahimni sthitasya me
For me established in my own glory, there is no life or death, no
worlds or things of this world, no distraction and no stillness of
mind.
अरं तत्रवगकभ थमा मोगस्य कथमाप्यरं ।
अरं तवऻानकथमा तवश्रान्तस्य भभात्मतन ॥ १९-८॥
alaṁ trivargakathayā yogasya kathayāpyalam
alaṁ vijñānakathayā viśrāntasya mamātmani
For me remaining in myself, there is no need for talk of the three
goals of life, of yoga or of knowledge.
Chapter 18 ॥अष्टादशोऽध्याम्॥
मस्य फोधोदम े तावत्स्वप्नवद ्बवतत भ्रभ् ।
ति ैसखु कै रूऩाम नभ् शान्ताम तजे स े॥ १८-१॥
aṣṭāvakra uvāca
yasya bodhodaye tāvatsvapnavad bhavati bhramaḥ
tasmai sukhaikarūpāya namaḥ śāntāya tejase
Ashtavakra: Praise be to that by the awareness of which delusion
itself becomes dream-like, to that which is pure happiness, peace
and light.
अजतभमत्वातखरान अ् थानभ ब् ोगानाप्नोतत ऩष्कु रान ।्
न तह सवऩभ तयत्याजभन्तयणे सखु ी बवते ॥् १८-२॥
arjayitvākhilān arthān bhogānāpnoti puṣkalān
na hi sarvaparityājamantareṇa sukhī bhavet
One may get all sorts of pleasure by the acquisition of various
objects of enjoyment, but one cannot be happy except by the
renunciation of everything.
कतव्यभ दु्खभातण्भ डज्वारादग्धान्तयात्मन् ।
कुत् प्रशभऩीमषू धायासायभतृ े सखु भ ॥् १८-३॥
kartavyaduḥkhamārtaṇḍajvālādagdhāntarātmanaḥ
kutaḥ praśamapīyūṣadhārāsāramṛte sukham
How can there be happiness, for one who has been burnt inside
by the blistering sun of the pain of thinking that there are things
that still need doing, without the rain of the nectar of peace?
बवोऽम ं बावनाभात्रो न तकंतचत ऩ् यभथतभ ् ।
नास्त्यबाव् स्वबावना ं बावाबावतवबातवनाभ ॥् १८-४॥
bhavo'yaṁ bhāvanāmātro na kiṁcit paramarthataḥ
nāstyabhāvaḥ svabhāvanāṁ bhāvābhāvavibhāvinām
This existence is just imagination. It is nothing in reality, but
there is no non-being for natures that know how to distinguish
being from non being.
न दूयं न च सकं ोचाल्लब्धभवे ात्मन् ऩद ं ।
तनतवकभ ि ं तनयामास ं तनतवकभ ायं तनयंजनभ ॥् १८-५॥
na dūraṁ na ca saṁkocāllabdhamevātmanaḥ padam
nirvikalpaṁ nirāyāsaṁ nirvikāraṁ niraṁjanam
The realm of one's self is not far away, and nor can it be achieved
by the addition of limitations to its nature. It is unimaginable,
effortless, unchanging and spotless.
व्याभोहभात्रतवयतौ स्वरूऩादानभात्रत् ।
वीतशोका तवयाजन्त े तनयावयणदृष्टम् ॥ १८-६॥
vyāmohamātraviratau svarūpādānamātrataḥ
vītaśokā virājante nirāvaraṇadṛṣṭayaḥ
By the simple elimination of delusion and the recognition of
one's true nature, those whose vision is unclouded live free from
sorrow.
सभस्त ं किनाभात्रभात्मा भिु ् सनातन् ।
इतत तवऻाम धीयो तह तकभभ्यस्यतत फारवत ॥् १८-७॥
samastaṁ kalpanāmātramātmā muktaḥ sanātanaḥ
iti vijñāya dhīro hi kimabhyasyati bālavat
Knowing everything as just imagination, and himself as eternally
free, how should the wise man behave like a fool?
आत्मा ब्रह्मतेत तनतश्चत्य बावाबावौ च कतितौ ।
तनष्काभ् तकं तवजानातत तकं ब्रतू े च कयोतत तकभ॥् १८-८
ātmā brahmeti niścitya bhāvābhāvau ca kalpitau
niṣkāmaḥ kiṁ vijānāti kiṁ brūte ca karoti kim
Knowing himself to be God and being and non-being just
imagination, what should the man free from desire learn, say or
do?
अमं सोऽहभमं नाहं इतत ऺीणा तवकिना ।
सवभभ ात्मते त तनतश्चत्य तष्णू ंबतू स्य मोतगन् ॥ १८-९॥
ayaṁ so'hamayaṁ nāhaṁ iti kṣīṇā vikalpanā
sarvamātmeti niścitya tūṣṇīṁbhūtasya yoginaḥ
Considerations like "I am this" or "I am not this" are finished for
the yogi who has gone silent realising "Everything is myself".
न तवऺऩे ो न चकै ाग्र्य ं नाततफोधो न भढू ता ।
न सखु ं न च वा दु्ख ं उऩशान्तस्य मोतगन् ॥ १८-१०॥
na vikṣepo na caikāgryaṁ nātibodho na mūḍhatā
na sukhaṁ na ca vā duḥkhaṁ upaśāntasya yoginaḥ
For the yogi who has found peace, there is no distraction or onepointedness,
no higher knowledge or ignorance, no pleasure and
no pain.
स्वायाज्य े बऺै वत्तृ ौ च राबाराब े जन ेवन े।
तनतवकभ िस्वबावस्य न तवशषे ोऽतस्त मोतगन्॥१८-११
svārājye bhaikṣavṛttau ca lābhālābhe jane vane
nirvikalpasvabhāvasya na viśeṣo'sti yoginaḥ
The dominion of heaven or beggary, gain or loss, life among men
or in the forest, these make no difference to a yogi whose nature
it is to be free from distinctions.
क्व धभ्भ क्व च वा काभ् क्व चाथ्भ क्व तववते कता ।
इद ं कृ ततभद ं नतेत द्वन्द्वभै िभु स्य मोतगन् ॥ १८-१२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā
idaṁ kṛtamidaṁ neti dvandvairmuktasya yoginaḥ
There is no religion, wealth, sensuality or discrimination for a
yogi free from such opposites as "I have done this," and "I have
not done that."
कृत्य ं तकभतऩ नवै ातस्त न कातऩ हृतद यंजना ।
मथा जीवनभवे हे जीवन्मिु स्य मोतगन् ॥ १८-१३॥
kṛtyaṁ kimapi naivāsti na kāpi hṛdi raṁjanā
yathā jīvanameveha jīvanmuktasya yoginaḥ
There is nothing needing to be done, or any attachment in his
heart for the yogi liberated while still alive. Things are just for
life-time.
क्व भोह् क्व च वा तवश्व ं क्व तद ्ध्यान ं क्व भिु ता ।
सवसभ कं िसीभामा ं तवश्रान्तस्य भहात्मन् ॥ १८-१४॥
kva mohaḥ kva ca vā viśvaṁ kva tad dhyānaṁ kva muktatā
sarvasaṁkalpasīmāyāṁ viśrāntasya mahātmanaḥ
There is no delusion, world, meditation on That, or liberation for
the pacified great soul. All these things are just the realm of
imagination.
मने तवश्वतभद ं दृष्ट ं स नास्तीतत कयोत ुव ै।
तनवासभ न् तकं कुरुत े ऩश्मन्नतऩ न ऩश्मतत ॥ १८-१५॥
yena viśvamidaṁ dṛṣṭaṁ sa nāstīti karotu vai
nirvāsanaḥ kiṁ kurute paśyannapi na paśyati
He by whom all this is seen may well make out it doesn't exist,
but what is the desireless one to do. Even in seeing it he does not
see it.
मने दृष्ट ं ऩयं ब्रह्म सोऽहं ब्रह्मतेत तचन्तमते ।्
तकं तचन्तमतत तनतश्चन्तो तद्वतीमं मो न ऩश्मतत॥१८-१६
yena dṛṣṭaṁ paraṁ brahma so'haṁ brahmeti cintayet
kiṁ cintayati niścinto dvitīyaṁ yo na paśyati
He by whom the Supreme Brahma is seen may think "I am
Brahma", but what is he to think who is without thought, and
who sees no duality.
दृष्टो मने ात्मतवऺऩे ो तनयोध ं कुरुत ेत्वसौ ।
उदायस्त ुन तवतऺप्त् साध्याबावात्कयोतत तकभ॥् १८-१७
dṛṣṭo yenātmavikṣepo nirodhaṁ kurute tvasau
udārastu na vikṣiptaḥ sādhyābhāvātkaroti kim
He by whom inner distraction is seen may put an end to it, but
the noble one is not distracted. When there is nothing to achieve
what is he to do?
धीयो रोकतवऩमस्तभ ो वतभभ ानोऽतऩ रोकवत ।्
नो सभातध ं न तवऺऩे ं न रोऩ ंस्वस्य ऩश्मतत ॥ १८-१८॥
dhīro lokaviparyasto vartamāno'pi lokavat
no samādhiṁ na vikṣepaṁ na lopaṁ svasya paśyati
The wise man, unlike the worldly man, does not see inner
stillness, distraction or fault in himself, even when living like a
worldly man.
बावाबावतवहीनो मस्तप्तृ ो तनवासभ नो फधु ् ।
नवै तकंतचत्कृ त ं तने रोकदृष्ट्या तवकुवतभ ा ॥ १८-१९॥
bhāvābhāvavihīno yastṛpto nirvāsano budhaḥ
naiva kiṁcitkṛtaṁ tena lokadṛṣṭyā vikurvatā
Nothing is done by him who is free from being and non-being,
who is contented, desireless and wise, even if in the world's eyes
he does act .
प्रवत्तृ ौ वा तनवत्तृ ौ वा नवै धीयस्य दुग्रहभ ् ।
मदा मत्कतभभु ामातत तत्कृत्वा ततष्ठत े सखु भ ॥् १८-२०॥
pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ
yadā yatkartumāyāti tatkṛtvā tiṣṭhate sukham
The wise man who just goes on doing what presents itself for
him to do, encounters no difficulty in either activity or inactivity.
तनवासभ नो तनयारंफ् स्वच्छन्दो भिु फन्धन् ।
तऺप्त् सस्कं ायवातने चष्टे त े शष्कु ऩणवभ त ॥् १८-२१॥
nirvāsano nirālaṁbaḥ svacchando muktabandhanaḥ
kṣiptaḥ saṁskāravātena ceṣṭate śuṣkaparṇavat
He who is desireless, self-reliant, independent and free of bonds
functions like a dead leaf blown about by the wind of causality .
अससं ायस्य त ुक्वातऩ न हषो न तवषातदता ।
स शीतरहभना तनत्य ं तवदहे इव याजम े॥ १८-२२॥
asaṁsārasya tu kvāpi na harṣo na viṣāditā
sa śītalahamanā nityaṁ videha iva rājaye
There is neither joy nor sorrow for one who has transcended
samsara. With a peaceful mind he lives as if without a body.
कुत्रातऩ न तजहासातस्त नाशो वातऩ न कुत्रतचत ।्
आत्मायाभस्य धीयस्य शीतराच्छतयात्मन्॥१८-२३॥
kutrāpi na jihāsāsti nāśo vāpi na kutracit
ātmārāmasya dhīrasya śītalācchatarātmanaḥ
He whose joy is in himself, and who is peaceful and pure within
has no desire for renunciation or sense of loss in anything.
प्रकृत्या शन्यू तचत्तस्य कुवतभ ोऽस्य मदृच्छमा ।
प्राकृ तस्यवे धीयस्य न भानो नावभानता ॥ १८-२४॥
prakṛtyā śūnyacittasya kurvato'sya yadṛcchayā
prākṛtasyeva dhīrasya na māno nāvamānatā
For the man with a naturally empty mind, doing just as he
pleases, there is no such thing as pride or false humility, as there
is for the natural man.
कृ त ं दहे ने कभदे ं न भमा शिु रूतऩणा ।
इतत तचन्तानयु ोधी म् कुवन्नभ तऩ कयोतत न ॥ १८-२५॥
kṛtaṁ dehena karmedaṁ na mayā śuddharūpiṇā
iti cintānurodhī yaḥ kurvannapi karoti na
"This action was done by the body but not by me."The pure
natured person thinking like this, is not acting even when acting.
अतद्वादीव कुरुत े न बवदे तऩ फातरश् ।
जीवन्मिु ् सखु ी श्रीभान स् सं यन्नतऩ शोबत े॥ १८-२६॥
atadvādīva kurute na bhavedapi bāliśaḥjīvanmuktaḥ sukhī śrīmān saṁsarannapi śobhate
He who acts without being able to say why, but is not thereby a
fool, he is one liberated while still alive, happy and blessed. He is
happy even in samsara.
नातवचायसश्रु ान्तो धीयो तवश्रातन्तभागत् ।
न कित े न जातत न शृणोतत न ऩश्मतत ॥ १८-२७॥
nāvicārasuśrānto dhīro viśrāntimāgataḥ
na kalpate na jāti na śṛṇoti na paśyati
He who has had enough of endless considerations and has
attained to peace, does not think, know, hear or see.
असभाधये तवऺऩे ान न् भभु ऺु नु भचते य् ।
तनतश्चत्य कतित ं ऩश्मन ब्र् ह्मवै ास्त े भहाशम्॥१८-२८॥
asamādheravikṣepān na mumukṣurna cetaraḥ
niścitya kalpitaṁ paśyan brahmaivāste mahāśayaḥ
He who is beyond mental stillness and distraction, does not
desire either liberation or its opposite. Recognising that things
are just constructions of the imagination, that great soul lives as
God here and now.
मस्यान्त् स्यादहंकायो न कयोतत कयोतत स् ।
तनयहंकायधीयेण न तकंतचदकृ त ं कृ तभ ॥् १८-२९॥
yasyāntaḥ syādahaṁkāro na karoti karoti saḥ
nirahaṁkāradhīreṇa na kiṁcidakṛtaṁ kṛtam
He who feels responsibility within, acts even when not acting,
but there is no sense of done or undone for the wise man who
free from the sense of responsibility.
नोतद्वि ं न च सन्तष्टु भकत ृभस्पन्दवतजतभ ं ।
तनयाश ं गतसन्दहे ं तचत्त ं भिु स्य याजत े॥ १८-३०॥
nodvignaṁ na ca santuṣṭamakartṛ spandavarjitam
nirāśaṁ gatasandehaṁ cittaṁ muktasya rājate
The mind of the liberated man is not upset or pleased. It shines
unmoving, desireless, and free from doubt.
तनध्यातभ ंुचतेष्टत ंुवातऩ मतित्त ं न प्रवततभ े ।
तनतनतभभत्ततभद ं तकंत ुतनध्यामभ तेत तवचष्टे त े॥ १८-३१॥
nirdhyātuṁ ceṣṭituṁ vāpi yaccittaṁ na pravartate
nirnimittamidaṁ kiṁtu nirdhyāyeti viceṣṭate
He whose mind does not set out to meditate or act, meditates
and acts without an object.
तत्त्व ं मथाथभभ ाकण्म भभन्द् प्राप्नोतत भढू ता ं ।
अथवा मातत सकं ोचभभढू ् कोऽतऩ भढू वत ॥् १८-३२॥
tattvaṁ yathārthamākarṇya mandaḥ prāpnoti mūḍhatām
athavā yāti saṁkocamamūḍhaḥ ko'pi mūḍhavat
A stupid man is bewildered when he hears the real truth, while
even clever man is humbled by it just like the fool.
एकाग्रता तनयोधो वा भढू यै भ्यस्यत े बशृ ं ।
धीया् कृत्य ं न ऩश्मतन्त सप्तु वत्स्वऩद े तस्थता्॥१८-३३
ekāgratā nirodho vā mūḍhairabhyasyate bhṛśam
dhīrāḥ kṛtyaṁ na paśyanti suptavatsvapade sthitāḥ
The ignorant make a great effort to practise one-pointedness and
the stopping of thought, while the wise see nothing to be done
and remain in themselves like those asleep.
अप्रमत्नात प्र् मत्नाद ्वा भढू ो नाप्नोतत तनवतृभत ं ।
तत्त्वतनश्चमभात्रणे प्राऻो बवतत तनवतृभ ् ॥ १८-३४॥
aprayatnāt prayatnād vā mūḍho nāpnoti nirvṛtim
tattvaniścayamātreṇa prājño bhavati nirvṛtaḥ
The stupid does not attain cessation whether he acts or abandons
action, while the wise man find peace within simply by knowing
the truth.
शिु ं फिु ं तप्रम ं ऩणू ं तनष्प्रऩचं ं तनयाभम ं ।
आत्मान ं त ं न जानतन्त तत्राभ्यासऩया जना्॥१८-३५॥
śuddhaṁ buddhaṁ priyaṁ pūrṇaṁ niṣprapaṁcaṁ nirāmayam
ātmānaṁ taṁ na jānanti tatrābhyāsaparā janāḥ
People cannot come to know themselves by practices - pure
awareness, clear, complete, beyond multiplicity and faultless
though they are.
नाप्नोतत कभणभ ा भोऺ ं तवभढू ोऽभ्यासरूतऩणा ।
धन्यो तवऻानभात्रणे भिु तस्तष्ठत्यतवतक्रम् ॥ १८-३६॥
nāpnoti karmaṇā mokṣaṁ vimūḍho'bhyāsarūpiṇā
dhanyo vijñānamātreṇa muktastiṣṭhatyavikriyaḥ
The stupid does not achieve liberation even through regular
practice, but the fortunate remains free and actionless simply by
discrimination.
भढू ो नाप्नोतत तद ्ब्रह्म मतो बतवततुभच्छतत ।
अतनच्छन्नतऩ धीयो तह ऩयब्रह्मस्वरूऩबाक ्॥ १८-३७॥
mūḍho nāpnoti tad brahma yato bhavitumicchati
anicchannapi dhīro hi parabrahmasvarūpabhāk
The stupid does not attain Godhead because he wants to be it,
while the wise man enjoys the Supreme Godhead without even
wanting it.
तनयाधाया ग्रहव्यग्रा भूढा् संसायऩोषका् ।
एतस्यानथभभ रू स्य भरू च्छेद् कृ तो फधु ्ै ॥ १८-३८॥
nirādhārā grahavyagrā mūḍhāḥ saṁsārapoṣakāḥ
etasyānarthamūlasya mūlacchedaḥ kṛto budhaiḥ
Even when living without any support and eager for
achievement, the stupid are still nourishing Samsara, while the
wise have cut at the very root of its unhappiness.
न शातन्त ं रबत े भढू ो मत् शतभततुभच्छतत ।
धीयस्तत्त्व ं तवतनतश्चत्य सवदभ ा शान्तभानस् ॥ १८-३९॥
na śāntiṁ labhate mūḍho yataḥ śamitumicchati
dhīrastattvaṁ viniścitya sarvadā śāntamānasaḥ
The stupid does not find peace because he is wanting it, while
the wise discriminating the truth is always peaceful minded.
क्वात्मनो दशनभ ं तस्य मद ्दृष्टभवरंफत े ।
धीयास्त ं त ं न ऩश्मतन्त ऩश्मन्त्यात्मानभव्यमभ॥् १८-४०
kvātmano darśanaṁ tasya yad dṛṣṭamavalaṁbate
dhīrāstaṁ taṁ na paśyanti paśyantyātmānamavyayam
How can there be self knowledge for him whose knowledge
depends on what he sees. The wise do not see this and that, but
see themselves as unending.
क्व तनयोधो तवभढू स्य मो तनफन्धभ ं कयोतत व ै।
स्वायाभस्यवै धीयस्य सवदभ ासावकृ तत्रभ् ॥ १८-४१॥
kva nirodho vimūḍhasya yo nirbandhaṁ karoti vai
svārāmasyaiva dhīrasya sarvadāsāvakṛtrimaḥ
How can there be cessation of thought for the misguided who is
striving for it. Yet it is there always naturally for the wise man
delighted in himself.
बावस्य बावक् कतश्चन न् तकंतचद ्बावकोऩय् ।
उबमाबावक् कतश्चद ्एवभवे तनयाकुर् ॥ १८-४२॥
bhāvasya bhāvakaḥ kaścin na kiṁcid bhāvakoparaḥ
ubhayābhāvakaḥ kaścid evameva nirākulaḥ
Some think that something exists, and others that nothing does.
Rare is the man who does not think either, and is thereby free
from distraction.
शिु भद्वमभात्मान ं बावमतन्त कुफिु म् ।
न त ुजानतन्त सभं ोहार्द्यावज्जीवभतनवतृभ ा् ॥ १८-४३॥
śuddhamadvayamātmānaṁ bhāvayanti kubuddhayaḥ
na tu jānanti saṁmohādyāvajjīvamanirvṛtāḥ
Those of weak intelligence think of themselves as pure
nonduality, but because of their delusion do not know this, and
remain unfulfilled all their lives.
भभु ऺु ोफतभुियारंफभन्तयणे न तवर्द्यत े ।
तनयारंफवै तनष्काभा फतुिभिभु स्य सवदभ ा ॥ १८-४४॥
mumukṣorbuddhirālaṁbamantareṇa na vidyate
nirālaṁbaiva niṣkāmā buddhirmuktasya sarvadā
The mind of the man seeking liberation can find no resting place
within, but the mind of the liberated man is always free from
desire by the very fact of being without a resting place.
तवषमद्वीतऩनो वीक्ष्य चतकता् शयणातथनभ ् ।
तवशतन्त झतटतत क्रोड ं तनयोधकै ाग्रतसिम े॥ १८-४५॥
viṣayadvīpino vīkṣya cakitāḥ śaraṇārthinaḥ
viśanti jhaṭiti kroḍaṁ nirodhaikāgrasiddhaye
Seeing the tigers of the senses the frightened refuge-seek ers at
once enter the cave in search of cessation of thought and onepointedness.
तनवासभ न ं हतयं दृष्ट्वा तष्णू ं तवषमदतन्तन् ।
ऩरामन्त े न शिास्त े सवे न्त े कृ तचाटव् ॥ १८-४६॥
nirvāsanaṁ hariṁ dṛṣṭvā tūṣṇīṁ viṣayadantinaḥ
palāyante na śaktāste sevante kṛtacāṭavaḥ
Seeing the desireless lion the elephants of the senses silently run
away, or, if they cannot, serve him like flatterers.
न भतुिकातयका ं धत्त े तन्शङ्को मिु भानस् ।
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्नश्नन्नास्त े मथासखु भ॥्
na muktikārikāṁ dhatte niḥśaṅko yuktamānasaḥ
paśyan śṛṇvan spṛśan jighrannaśnannāste yathāsukham
The man who is free from doubts and whose mind is free does
not bother about means of liberation. Whether seeing, hearing,
feeling smelling or tasting, he lives at ease.
वस्तश्रु वणभात्रणे शिु फतुितनयभ ाकुर् ।
नवै ाचायभनाचायभौदास्य ं वा प्रऩश्मतत ॥ १८-४८॥
vastuśravaṇamātreṇa śuddhabuddhirnirākulaḥ
naivācāramanācāramaudāsyaṁ vā prapaśyati
He whose mind is pure and undistracted from the simple
hearing of the Truth sees neither something to do nor something
to avoid nor a cause for indifference.
मदा मत्कतभभु ामातत तदा तत्कुरुत ेऋज्ु ।
शबु ं वाप्यशबु ं वातऩ तस्य चष्टे ा तह फारवत ॥् १८-४९॥
yadā yatkartumāyāti tadā tatkurute ṛjuḥ
śubhaṁ vāpyaśubhaṁ vāpi tasya ceṣṭā hi bālavat
The straight forward person does whatever presents itself to be
done, good or bad, for his actions are like those of a child.
स्वातत्र्यं ात्सखु भाप्नोतत स्वातत्र्यं ाल्लबत े ऩयं ।
स्वातत्र्यं ातन्नवतृभत ं गच्छेत्स्वातत्र्यं ात ऩ् यभ ं ऩदभ॥् १८-५०
svātaṁtryātsukhamāpnoti svātaṁtryāllabhate param
svātaṁtryānnirvṛtiṁ gacchetsvātaṁtryāt paramaṁ padam
By inner freedom one attains happiness, by inner freedom one
reaches the Supreme, by inner freedom one comes to absence of
thought, by inner freedom to the Ultimate State.
अकतत्वृभ भबोिृत्व ंस्वात्मनो भन्यत े मदा ।
तदा ऺीणा बवन्त्यवे सभस्तातश्चत्तवत्तृ म् ॥ १८-५१॥
akartṛtvamabhoktṛtvaṁ svātmano manyate yadā
tadā kṣīṇā bhavantyeva samastāścittavṛttayaḥ
When one sees oneself as neither the doer nor the reaper of the
consequences, then all mind waves come to an end.
उच्छृंखराप्यकृ ततका तस्थततधीयस्य याजत े ।
न त ुसस्पहृ तचत्तस्य शातन्तभढूभ स्य कृ तत्रभा ॥ १८-५२॥
ucchṛṁkhalāpyakṛtikā sthitirdhīrasya rājate
na tu saspṛhacittasya śāntirmūḍhasya kṛtrimā
The spontaneous unassumed behaviour of the wise is
noteworthy, but not the deliberate purposeful stillness of the
fool.
तवरसतन्त भहाबोगतैवशभ तन्त तगतयगह्वयान ।्
तनयस्तकिना धीया अफिा भिु फिु म् ॥ १८-५३॥
vilasanti mahābhogairviśanti girigahvarān
nirastakalpanā dhīrā abaddhā muktabuddhayaḥ
The wise who are rid of imagination, unbound and with
unfettered awareness may enjoy themselves in the midst of many
goods, or alternatively go off to mountain caves.
श्रोतत्रम ं दवे ता ं तीथभभ ङ्गना ं बऩू तत ं तप्रम ं ।
दृष्ट्वा संऩूज्य धीयस्य न कातऩ हृतद वासना ॥ १८-५४॥
śrotriyaṁ devatāṁ tīrthamaṅganāṁ bhūpatiṁ priyam
dṛṣṭvā saṁpūjya dhīrasya na kāpi hṛdi vāsanā
There is no attachment in the heart of a wise man whether he
sees or pays homage to a learned brahmin, a celestial being, a
holy place, a woman, a king or a friend.
बत्यृ ्ै ऩत्रु ्ै करत्रश्चै दौतहत्रश्चै ातऩ गोत्रज्ै ।
तवहस्य तधक्कृ तो मोगी न मातत तवकृ तत ं भनाक॥् १८-५५॥
bhṛtyaiḥ putraiḥ kalatraiśca dauhitraiścāpi gotrajaiḥ
vihasya dhikkṛto yogī na yāti vikṛtiṁ manāk
A yogi is not in the least put out even when humiliated by the
ridicule of servants, sons, wives, grandchildren or other relatives.
सन्तष्टु ोऽतऩ न सन्तष्टु ् तखन्नोऽतऩ न च तखर्द्यत े ।
तस्याश्चमदभ शा ं ता ं ता ं तादृशा एव जानत े॥ १८-५६॥
santuṣṭo'pi na santuṣṭaḥ khinno'pi na ca khidyate
tasyāścaryadaśāṁ tāṁ tāṁ tādṛśā eva jānate
Even when pleased he is not pleased , not suffering even when in
pain. Only those like him can know the wonderful state of such a
man.
कतव्यभ तवै ससं ायो न ता ं ऩश्मतन्त सयू म् ।
शन्यू ाकाया तनयाकाया तनतवकभ ाया तनयाभमा् ॥ १८-५७॥
kartavyataiva saṁsāro na tāṁ paśyanti sūrayaḥ
śūnyākārā nirākārā nirvikārā nirāmayāḥ
It is the feeling that there is something that needs to be achieved
which is Samsara. The wise who are of the form of emptiness,
formless, unchanging and spotless see no such thing.
अकुवन्नभ तऩ सऺं ोबाद ्व्यग्र् सवत्रभ भढू धी् ।
कुवन्नभ तऩ त ुकृत्यातन कुशरो तह तनयाकुर् ॥ १८-५८॥
akurvannapi saṁkṣobhād vyagraḥ sarvatra mūḍhadhīḥ
kurvannapi tu kṛtyāni kuśalo hi nirākulaḥ
Even when doing nothing the fool is agitated by restlessness,
while a skilful man remains undisturbed even when doing what
there is to do.
सखु भास्त े सखु ं शते े सखु भामातत मातत च ।
सखु ं वति सखु ं बिंु े व्यवहायऽे तऩ शान्तधी्॥१८-५९॥
sukhamāste sukhaṁ śete sukhamāyāti yāti ca
sukhaṁ vakti sukhaṁ bhuṁkte vyavahāre'pi śāntadhīḥ
Happy he stands, happy he sits, happy sleeps and happy he
comes and goes. Happy he speaks, and happy he eats. This is the
life of a man at peace.
स्वबावार्द्यस्य नवै ाततरभ ोकवद ्व्यवहातयण् ।
भहाहृद इवाऺोभ्यो गतक्लेश् स शोबत े॥ १८-६०॥
svabhāvādyasya naivārtirlokavad vyavahāriṇaḥ
mahāhṛda ivākṣobhyo gatakleśaḥ sa śobhate
He who of his very nature feels no unhappiness in his daily life
like worldly people, remains undisturbed like a great lake,
cleared of defilement.
तनवतृ त्तयतऩ भढू स्य प्रवतृ त्त रुऩजामत े ।
प्रवृतत्तयतऩ धीयस्य तनवृतत्तपरबातगनी ॥ १८-६१॥
nivṛttirapi mūḍhasya pravṛtti rupajāyate
pravṛttirapi dhīrasya nivṛttiphalabhāginī
Even abstention from action leads to action in a fool, while even
the action of the wise man brings the fruits of inaction.
ऩतयग्रहषे ुवयै ाग्म ं प्रामो भढू स्य दृश्मत े ।
देहे तवगतरताशस्य क्व याग् क्व तवयागता ॥ १८-६२॥
parigraheṣu vairāgyaṁ prāyo mūḍhasya dṛśyate
dehe vigalitāśasya kva rāgaḥ kva virāgatā
A fool often shows aversion towards his belongings, but for him
whose attachment to the body has dropped away, there is neither
attachment nor aversion.
बावनाबावनासिा दृतष्टभढूभ स्य सवदभ ा ।
बाव्यबावनमा सा त ुस्वस्थस्यादृतष्टरूतऩणी ॥ १८-६३॥
bhāvanābhāvanāsaktā dṛṣṭirmūḍhasya sarvadā
bhāvyabhāvanayā sā tu svasthasyādṛṣṭirūpiṇī
The mind of the fool is always caught in thinking or not thinking,
but the wise man's is of the nature of no thought because he
thinks what should be thought.
सवायभ ंबषे ुतनष्काभो मश्चयदे ्फारवन भ् तुन् ।
न रेऩस्तस्य शिु स्य तक्रमभाणोऽतऩ कभतभण ॥ १८-६४॥
sarvāraṁbheṣu niṣkāmo yaścared bālavan muniḥ
na lepastasya śuddhasya kriyamāṇo'pi karmaṇi
For the seer who behaves like a child, without desire in all
actions, there is no attachment for such a pure one even in the
work he does.
स एव धन्य आत्मऻ् सवबभ ावषे ुम् सभ् ।
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्न अ् श्नतन्नस्तषभभ ानस् ॥ १८-६५
sa eva dhanya ātmajñaḥ sarvabhāveṣu yaḥ samaḥ
paśyan śṛṇvan spṛśan jighrann aśnannistarṣamānasaḥ
Blessed is he who knows himself and is the same in all states,
with a mind free from craving whether he is seeing, hearing,
feeling, smelling or tasting.
क्व ससं ाय् क्व चाबास् क्व साध्य ं क्व च साधन ं ।
आकाशस्यवे धीयस्य तनतवकभ िस्य सवदभ ा ॥ १८-६६॥
kva saṁsāraḥ kva cābhāsaḥ kva sādhyaṁ kva ca sādhanam
ākāśasyeva dhīrasya nirvikalpasya sarvadā
There is no man subject to Samsara, sense of individuality, goal
or means to the goal for the wise man who is always free from
imaginations, and unchanging as space?
स जमत्यथसभ न्यं ासी ऩणू स्वभ यसतवग्रह् ।
अकृ तत्रभोऽनवतच्छन्न ेसभातधमस्यभ वततभ े॥ १८-६७॥
sa jayatyarthasaṁnyāsī pūrṇasvarasavigrahaḥ
akṛtrimo'navacchinne samādhiryasya vartate
Glorious is he who has abandoned all goals and is the
incarnation of satisfaction, his very nature, and whose inner
focus on the Unconditioned is quite spontaneous.
फहुनात्र तकभिु ेन ऻाततत्त्वो भहाशम् ।
बोगभोऺतनयाकाऺं ी सदा सवत्रभ नीयस् ॥ १८-६८॥
bahunātra kimuktena jñātatattvo mahāśayaḥ
bhogamokṣanirākāṁkṣī sadā sarvatra nīrasaḥ
In brief, the great-souled man who has come to know the Truth is
without desire for either pleasure or liberation, and is always and
everywhere free from attachment.
भहदातद जगद्द्वैतं नाभभात्रतवजृंतबतं ।
तवहाम शिु फोधस्य तकं कृत्यभवतशष्यत े॥ १८-६९॥
mahadādi jagaddvaitaṁ nāmamātravijṛṁbhitam
vihāya śuddhabodhasya kiṁ kṛtyamavaśiṣyate
What remains to be done by the man who is pure awareness and
has abandoned everything that can be expressed in words from
the highest heaven to the earth itself?
भ्रभबृततभदं सवं तकंतचन्नास्तीतत तनश्चमी ।
अरक्ष्यस्फुयण् शिु ् स्वबावने वै शाम्यतत ॥ १८-७०॥
bhramabhṛtamidaṁ sarvaṁ kiṁcinnāstīti niścayī
alakṣyasphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati
The pure man who has experienced the Indescribable attains
peace by his own nature, realising that all this is nothing but
illusion, and that nothing is.
शिु स्फुयणरूऩस्य दृश्मबावभऩश्मत् ।
क्व तवतध् क्व वयै ाग्म ं क्व त्याग् क्व शभोऽतऩ वा॥१८-७१
śuddhasphuraṇarūpasya dṛśyabhāvamapaśyataḥ
kva vidhiḥ kva vairāgyaṁ kva tyāgaḥ kva śamo'pi vā
There are no rules, dispassion, renunciation or meditation for one
who is pure receptivity by nature, and admits no knowable form
of being?
स्फुयतोऽनन्तरूऩणे प्रकृ तत ं च न ऩश्मत् ।
क्व फन्ध् क्व च वा भोऺ् क्व हष्भ क्व तवषातदता॥१८-७२
sphurato'nantarūpeṇa prakṛtiṁ ca na paśyataḥ
kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā
For him who shines with the radiance of Infinity and is not
subject to natural causality there is neither bondage, liberation,
pleasure nor pain.
फतुिऩमन्तभ ससं ाय े भामाभात्र ं तववततभ े ।
तनभभभ ो तनयहंकायो तनष्काभ् शोबत े फधु ् ॥ १८-७३॥
buddhiparyantasaṁsāre māyāmātraṁ vivartate
nirmamo nirahaṁkāro niṣkāmaḥ śobhate budhaḥ
Pure illusion reigns in Samsara which will continue until self
realization, but the enlightened man lives in the beauty of
freedom from me and mine, from the sense of responsibility and
from any attachment.
अऺम ं गतसन्ताऩभात्मान ं ऩश्मतो भनु ्े ।
क्व तवर्द्या च क्व वा तवश्व ं क्व दहे ोऽहं भभतेत वा॥१८-७४॥
akṣayaṁ gatasantāpamātmānaṁ paśyato muneḥ
kva vidyā ca kva vā viśvaṁ kva deho'haṁ mameti vā
For the seer who knows himself as imperishable and beyond
pain there is neither knowledge, a world nor the sense that I am
the body or the body mine.
तनयोधादीतन कभातभण जहातत जडधीमतभद ।
भनोयथान प्र् राऩाश्चं कतभभु ाप्नोत्यतत्क्षणात ॥् १८-७५॥
nirodhādīni karmāṇi jahāti jaḍadhīryadi
manorathān pralāpāṁśca kartumāpnotyatatkṣaṇāt
No sooner does a man of low intelligence give up activities like
the elimination of thought than he falls into mind racing and
chatter.
भन्द् श्रत्वु ातऩ तद्वस्त ुन जहातत तवभढू ता ं ।
तनतवकभ िो फतहमत्नभ ादन्ततवषभ मरारस् ॥ १८-७६॥
mandaḥ śrutvāpi tadvastu na jahāti vimūḍhatām
nirvikalpo bahiryatnādantarviṣayalālasaḥ
A fool does not get rid of his stupidity even on hearing the truth.
He may appear outwardly free from imaginations, but inside he
is hankering after the senses still.
ऻानाद ्गतरतकभा भ मो रोकदृष्ट्यातऩ कभकभ ृ त ।्
नाप्नोत्यवसयं कभं विुभवे न तकंचन ॥ १८-७७॥
jñānād galitakarmā yo lokadṛṣṭyāpi karmakṛt
nāpnotyavasaraṁ karmaṁ vaktumeva na kiṁcana
Though in the eyes of the world he is active, the man who has
shed action through knowledge finds no means of doing or
speaking anything.
क्व तभ् क्व प्रकाशो वा हान ं क्व च न तकंचन ।
तनतवकभ ायस्य धीयस्य तनयातकं स्य सवदभ ा ॥ १८-७८॥
kva tamaḥ kva prakāśo vā hānaṁ kva ca na kiṁcana
nirvikārasya dhīrasya nirātaṁkasya sarvadā
For the wise man who is always unchanging and fearless there is
neither darkness nor light nor destruction, nor anything.
क्व धमै ं क्व तववते कत्व ं क्व तनयातकं तातऩ वा ।
अतनवाच्यभ स्वबावस्य तन्स्वबावस्य मोतगन्॥१८-७९॥
kva dhairyaṁ kva vivekitvaṁ kva nirātaṁkatāpi vā
anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ
There is neither fortitude, prudence nor courage for the yogi
whose nature is beyond description and free of individuality.
न स्वगो नवै नयको जीवन्मतुिन भचवै तह ।
फहुनात्र तकभिु ेन मोगदृष्ट्या न तकंचन ॥ १८-८०॥
na svargo naiva narako jīvanmuktirna caiva hi
bahunātra kimuktena yogadṛṣṭyā na kiṁcana
There is neither heaven nor hell nor even liberation during life. In
a nutshell, in the sight of the seer nothing exists at all.
नवै प्राथमभ त े राब ं नाराबने ानशु ोचतत ।
धीयस्य शीतरं तचत्तभभतृ ने वै ऩतू यतभ ॥् १८-८१॥
naiva prārthayate lābhaṁ nālābhenānuśocati
dhīrasya śītalaṁ cittamamṛtenaiva pūritam
He neither longs for possessions nor grieves at their absence. The
calm mind of the sage is full of the nectar of immortality.
न शान्तं स्तौतत तनष्काभो न दुष्टभतऩ तनन्दतत ।
सभदु्खसखु स्तप्तृ ् तकंतचत क् ृत्य ं न ऩश्मतत॥१८-८२॥
na śāntaṁ stauti niṣkāmo na duṣṭamapi nindati
samaduḥkhasukhastṛptaḥ kiṁcit kṛtyaṁ na paśyati
The dispassionate does not praise the good or blame the wicked.
Content and equal in pain and pleasure, he sees nothing that
needs doing.
धीयो न द्वते ष्ट ससं ायभात्मान ं न तददृऺतत ।
हषाभभ षतभवतनभिभु ो न भतृ ो न च जीवतत ॥ १८-८३॥
dhīro na dveṣṭi saṁsāramātmānaṁ na didṛkṣati
harṣāmarṣavinirmukto na mṛto na ca jīvati
The wise man does not dislike samsara or seek to know himself.
Free from pleasure and impatience, he is not dead and he is not
alive.
तन्स्नहे ् ऩत्रु दायादौ तनष्काभो तवषमषे ुच ।
तनतश्चन्त् स्वशयीयऽे तऩ तनयाश् शोबत े फधु ्॥१८-८४॥
niḥsnehaḥ putradārādau niṣkāmo viṣayeṣu ca
niścintaḥ svaśarīre'pi nirāśaḥ śobhate budhaḥ
The wise man stands out by being free from anticipation, without
attachment to such things as children or wives, free from desire
for the senses, and not even concerned about his own body.
ततुष्ट् सवत्रभ धीयस्य मथाऩतततवततनभ ् ।
स्वच्छन्द ं चयतो दशे ान म् त्रस्ततभतशातमन् ॥ १८-८५॥
tuṣṭiḥ sarvatra dhīrasya yathāpatitavartinaḥ
svacchandaṁ carato deśān yatrastamitaśāyinaḥ
Peace is everywhere for the wise man who lives on whatever
happens to come to him, roaming wherever he pleases, and
sleeping wherever the sun happens to set.
ऩततदू ते ुवा दहे ो नास्य तचन्ता भहात्मन् ।
स्वबावबतू भतवश्रातन्ततवितृ ाशषे ससं तृ ्े ॥ १८-८६॥
patatūdetu vā deho nāsya cintā mahātmanaḥ
svabhāvabhūmiviśrāntivismṛtāśeṣasaṁsṛteḥ
Let his body rise or fall. The great souled one gives it no thought,
having forgotten all about samsara in coming to rest on the
ground of his true nature.
अतकंचन् काभचायो तनद्वभन्द्वतश्छन्नसंशम् ।
असि् सवबभ ावषे ुकेवरो यभत े फधु ् ॥ १८-८७॥
akiṁcanaḥ kāmacāro nirdvandvaśchinnasaṁśayaḥ
asaktaḥ sarvabhāveṣu kevalo ramate budhaḥ
The wise man has the joy of being complete in himself and
without possessions, acting as he pleases, free from duality and
rid of doubts, and without attachment to any creature.
तनभभभ ् शोबत े धीय् सभरोष्टाश्भकाचं न् ।
सतुबन्नहृदमग्रतितवतभनधतूभ यजस्तभ् ॥ १८-८८॥
nirmamaḥ śobhate dhīraḥ samaloṣṭāśmakāṁcanaḥ
subhinnahṛdayagranthirvinirdhūtarajastamaḥ
The wise man excels in being without the sense of "me". Earth, a
stone or gold are the same to him. The knots of his hard have
been rent asunder, and he is freed from greed and blindness.
सवत्रभ ानवधानस्य न तकंतचद ्वासना हृतद ।
भिु ात्मनो तवतप्तृ स्य तरु ना केन जामत े॥ १८-८९॥
sarvatrānavadhānasya na kiṁcid vāsanā hṛdi
muktātmano vitṛptasya tulanā kena jāyate
Who can compare with that contented, liberated soul who pays
no regard to anything and has no desire left in his heart?
जानन्नतऩ न जानातत ऩश्मन्नतऩ न ऩश्मतत ।
ब्रवु न्न अ् तऩ न च ब्रतू े कोऽन्यो तनवासभ नादृत े॥ १८-९०॥
jānannapi na jānāti paśyannapi na paśyati
bruvann api na ca brūte ko'nyo nirvāsanādṛte
Who but the upright man without desire knows without
knowing, sees without seeing and speaks without speaking?
तबऺवु ा भ बऩू ततवातभऩ मो तनष्काभ् स शोबत े ।
बावषे ुगतरता मस्य शोबनाशोबना भतत् ॥ १८-९१॥
bhikṣurvā bhūpatirvāpi yo niṣkāmaḥ sa śobhate
bhāveṣu galitā yasya śobhanāśobhanā matiḥ
Beggar or king, he excels who is without desire, and whose
opinion of things is rid of "good" and "bad".
क्व स्वाच्छं क्व संकोच् क्व वा तत्त्वतवतनश्चम् ।
तनव्याजभ ाजवभ बतू स्य चतयताथस्यभ मोतगन् ॥ १८-९२॥
kva svācchandyaṁ kva saṁkocaḥ kva vā tattvaviniścayaḥ
nirvyājārjavabhūtasya caritārthasya yoginaḥ
There is neither dissolute behaviour nor virtue, nor even
discrimination of the truth for the sage who has reached the goal
and is the very embodiment of guileless sincerity.
आत्मतवश्रातन्ततप्तृ ने तनयाशने गताततनभ ा ।
अन्तमदभ नबु मू ते तत क् थ ं कस्य कर्थ्त े॥ १८-९३॥
ātmaviśrāntitṛptena nirāśena gatārtinā
antaryadanubhūyeta tat kathaṁ kasya kathyate
That which is experienced within by one desireless and free from
pain, and content to rest in himself - how could it be described,
and of whom?
सप्तु ोऽतऩ न सषु प्तु ौ च स्वप्नऽे तऩ शतमतो न च ।
जागयऽे तऩ न जागतत भधीयस्तप्तृ ् ऩद े ऩद े ॥ १८-९४॥
supto'pi na suṣuptau ca svapne'pi śayito na ca
jāgare'pi na jāgarti dhīrastṛptaḥ pade pade
The wise man who is contented in all circumstances is not asleep
even in deep sleep, not sleeping in a dream, nor waking when he
is awake.
ऻ् सतचन्तोऽतऩ तनतश्चन्त् सतेन्द्यमोऽतऩ तनतयतन्द्यम् ।
सफु तुियतऩ तनफतभुि् साहंकायोऽनहङ्कृतत् ॥ १८-९५॥
jñaḥ sacinto'pi niścintaḥ sendriyo'pi nirindriyaḥ
subuddhirapi nirbuddhiḥ sāhaṁkāro'nahaṅkṛtiḥ
The seer is without thoughts even when thinking, without senses
among the senses, without understanding even in understanding
and without a sense of responsibility even in the ego.
न सखु ी न च वा दु्खी न तवयिो न सगं वान ।्
न भभु ऺु नु भवा भिु ा न तकंतचचन्न च तकंचन ॥ १८-९६॥
na sukhī na ca vā duḥkhī na virakto na saṁgavān
na mumukṣurna vā muktā na kiṁcinnna ca kiṁcana
Neither happy nor unhappy, neither detached nor attached,
neither seeking liberation nor liberated, he is neither something
nor nothing.
तवऺऩे ऽे तऩ न तवतऺप्त् सभाधौ न सभातधभान ।्
जाड्यऽे तऩ न जडो धन्य् ऩातण्डत्यऽे तऩ न ऩतण्डत्॥१८-९७
vikṣepe'pi na vikṣiptaḥ samādhau na samādhimān
jāḍye'pi na jaḍo dhanyaḥ pāṇḍitye'pi na paṇḍitaḥ
Not distracted in distraction, in mental stillness not poised, in
stupidity not stupid, that blessed one is not even wise in his
wisdom.
भिु ो मथातस्थततस्वस्थ् कृ तकतव्यभ तनवतृभ ् ।
सभ् सवत्रभ वतै ष्ण्यृ ान्न ियत्यकृ त ं कृ तभ ॥् १८-९८॥
mukto yathāsthitisvasthaḥ kṛtakartavyanirvṛtaḥ
samaḥ sarvatra vaitṛṣṇyānna smaratyakṛtaṁ kṛtam
The liberated man is self-possessed in all circumstances and free
from the idea of "done" and "still to do". He is the same wherever
he is and without greed. He does not dwell on what he has done
or not done.
न प्रीमत े वभानो तनभानो न कुप्यतत ।
नवै ोतद्वजतत भयण े जीवन ेनातबनन्दतत ॥ १८-९९॥
na prīyate vandyamāno nindyamāno na kupyati
naivodvijati maraṇe jīvane nābhinandati
He is not pleased when praised nor upset when blamed. He is
not afraid of death nor attached to life.
न धावतत जनाकीणं नायण्मं उऩशान्तधी् ।
मथातथा मत्रतत्र सभ एवावततष्ठत े॥ १८-१००॥
na dhāvati janākīrṇaṁ nāraṇyaṁ upaśāntadhīḥ
yathātathā yatratatra sama evāvatiṣṭhate
A man at peace does not run off to popular places or to the
forest. Whatever and wherever, he remains the same.
ति ैसखु कै रूऩाम नभ् शान्ताम तजे स े॥ १८-१॥
aṣṭāvakra uvāca
yasya bodhodaye tāvatsvapnavad bhavati bhramaḥ
tasmai sukhaikarūpāya namaḥ śāntāya tejase
Ashtavakra: Praise be to that by the awareness of which delusion
itself becomes dream-like, to that which is pure happiness, peace
and light.
अजतभमत्वातखरान अ् थानभ ब् ोगानाप्नोतत ऩष्कु रान ।्
न तह सवऩभ तयत्याजभन्तयणे सखु ी बवते ॥् १८-२॥
arjayitvākhilān arthān bhogānāpnoti puṣkalān
na hi sarvaparityājamantareṇa sukhī bhavet
One may get all sorts of pleasure by the acquisition of various
objects of enjoyment, but one cannot be happy except by the
renunciation of everything.
कतव्यभ दु्खभातण्भ डज्वारादग्धान्तयात्मन् ।
कुत् प्रशभऩीमषू धायासायभतृ े सखु भ ॥् १८-३॥
kartavyaduḥkhamārtaṇḍajvālādagdhāntarātmanaḥ
kutaḥ praśamapīyūṣadhārāsāramṛte sukham
How can there be happiness, for one who has been burnt inside
by the blistering sun of the pain of thinking that there are things
that still need doing, without the rain of the nectar of peace?
बवोऽम ं बावनाभात्रो न तकंतचत ऩ् यभथतभ ् ।
नास्त्यबाव् स्वबावना ं बावाबावतवबातवनाभ ॥् १८-४॥
bhavo'yaṁ bhāvanāmātro na kiṁcit paramarthataḥ
nāstyabhāvaḥ svabhāvanāṁ bhāvābhāvavibhāvinām
This existence is just imagination. It is nothing in reality, but
there is no non-being for natures that know how to distinguish
being from non being.
न दूयं न च सकं ोचाल्लब्धभवे ात्मन् ऩद ं ।
तनतवकभ ि ं तनयामास ं तनतवकभ ायं तनयंजनभ ॥् १८-५॥
na dūraṁ na ca saṁkocāllabdhamevātmanaḥ padam
nirvikalpaṁ nirāyāsaṁ nirvikāraṁ niraṁjanam
The realm of one's self is not far away, and nor can it be achieved
by the addition of limitations to its nature. It is unimaginable,
effortless, unchanging and spotless.
व्याभोहभात्रतवयतौ स्वरूऩादानभात्रत् ।
वीतशोका तवयाजन्त े तनयावयणदृष्टम् ॥ १८-६॥
vyāmohamātraviratau svarūpādānamātrataḥ
vītaśokā virājante nirāvaraṇadṛṣṭayaḥ
By the simple elimination of delusion and the recognition of
one's true nature, those whose vision is unclouded live free from
sorrow.
सभस्त ं किनाभात्रभात्मा भिु ् सनातन् ।
इतत तवऻाम धीयो तह तकभभ्यस्यतत फारवत ॥् १८-७॥
samastaṁ kalpanāmātramātmā muktaḥ sanātanaḥ
iti vijñāya dhīro hi kimabhyasyati bālavat
Knowing everything as just imagination, and himself as eternally
free, how should the wise man behave like a fool?
आत्मा ब्रह्मतेत तनतश्चत्य बावाबावौ च कतितौ ।
तनष्काभ् तकं तवजानातत तकं ब्रतू े च कयोतत तकभ॥् १८-८
ātmā brahmeti niścitya bhāvābhāvau ca kalpitau
niṣkāmaḥ kiṁ vijānāti kiṁ brūte ca karoti kim
Knowing himself to be God and being and non-being just
imagination, what should the man free from desire learn, say or
do?
अमं सोऽहभमं नाहं इतत ऺीणा तवकिना ।
सवभभ ात्मते त तनतश्चत्य तष्णू ंबतू स्य मोतगन् ॥ १८-९॥
ayaṁ so'hamayaṁ nāhaṁ iti kṣīṇā vikalpanā
sarvamātmeti niścitya tūṣṇīṁbhūtasya yoginaḥ
Considerations like "I am this" or "I am not this" are finished for
the yogi who has gone silent realising "Everything is myself".
न तवऺऩे ो न चकै ाग्र्य ं नाततफोधो न भढू ता ।
न सखु ं न च वा दु्ख ं उऩशान्तस्य मोतगन् ॥ १८-१०॥
na vikṣepo na caikāgryaṁ nātibodho na mūḍhatā
na sukhaṁ na ca vā duḥkhaṁ upaśāntasya yoginaḥ
For the yogi who has found peace, there is no distraction or onepointedness,
no higher knowledge or ignorance, no pleasure and
no pain.
स्वायाज्य े बऺै वत्तृ ौ च राबाराब े जन ेवन े।
तनतवकभ िस्वबावस्य न तवशषे ोऽतस्त मोतगन्॥१८-११
svārājye bhaikṣavṛttau ca lābhālābhe jane vane
nirvikalpasvabhāvasya na viśeṣo'sti yoginaḥ
The dominion of heaven or beggary, gain or loss, life among men
or in the forest, these make no difference to a yogi whose nature
it is to be free from distinctions.
क्व धभ्भ क्व च वा काभ् क्व चाथ्भ क्व तववते कता ।
इद ं कृ ततभद ं नतेत द्वन्द्वभै िभु स्य मोतगन् ॥ १८-१२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā
idaṁ kṛtamidaṁ neti dvandvairmuktasya yoginaḥ
There is no religion, wealth, sensuality or discrimination for a
yogi free from such opposites as "I have done this," and "I have
not done that."
कृत्य ं तकभतऩ नवै ातस्त न कातऩ हृतद यंजना ।
मथा जीवनभवे हे जीवन्मिु स्य मोतगन् ॥ १८-१३॥
kṛtyaṁ kimapi naivāsti na kāpi hṛdi raṁjanā
yathā jīvanameveha jīvanmuktasya yoginaḥ
There is nothing needing to be done, or any attachment in his
heart for the yogi liberated while still alive. Things are just for
life-time.
क्व भोह् क्व च वा तवश्व ं क्व तद ्ध्यान ं क्व भिु ता ।
सवसभ कं िसीभामा ं तवश्रान्तस्य भहात्मन् ॥ १८-१४॥
kva mohaḥ kva ca vā viśvaṁ kva tad dhyānaṁ kva muktatā
sarvasaṁkalpasīmāyāṁ viśrāntasya mahātmanaḥ
There is no delusion, world, meditation on That, or liberation for
the pacified great soul. All these things are just the realm of
imagination.
मने तवश्वतभद ं दृष्ट ं स नास्तीतत कयोत ुव ै।
तनवासभ न् तकं कुरुत े ऩश्मन्नतऩ न ऩश्मतत ॥ १८-१५॥
yena viśvamidaṁ dṛṣṭaṁ sa nāstīti karotu vai
nirvāsanaḥ kiṁ kurute paśyannapi na paśyati
He by whom all this is seen may well make out it doesn't exist,
but what is the desireless one to do. Even in seeing it he does not
see it.
मने दृष्ट ं ऩयं ब्रह्म सोऽहं ब्रह्मतेत तचन्तमते ।्
तकं तचन्तमतत तनतश्चन्तो तद्वतीमं मो न ऩश्मतत॥१८-१६
yena dṛṣṭaṁ paraṁ brahma so'haṁ brahmeti cintayet
kiṁ cintayati niścinto dvitīyaṁ yo na paśyati
He by whom the Supreme Brahma is seen may think "I am
Brahma", but what is he to think who is without thought, and
who sees no duality.
दृष्टो मने ात्मतवऺऩे ो तनयोध ं कुरुत ेत्वसौ ।
उदायस्त ुन तवतऺप्त् साध्याबावात्कयोतत तकभ॥् १८-१७
dṛṣṭo yenātmavikṣepo nirodhaṁ kurute tvasau
udārastu na vikṣiptaḥ sādhyābhāvātkaroti kim
He by whom inner distraction is seen may put an end to it, but
the noble one is not distracted. When there is nothing to achieve
what is he to do?
धीयो रोकतवऩमस्तभ ो वतभभ ानोऽतऩ रोकवत ।्
नो सभातध ं न तवऺऩे ं न रोऩ ंस्वस्य ऩश्मतत ॥ १८-१८॥
dhīro lokaviparyasto vartamāno'pi lokavat
no samādhiṁ na vikṣepaṁ na lopaṁ svasya paśyati
The wise man, unlike the worldly man, does not see inner
stillness, distraction or fault in himself, even when living like a
worldly man.
बावाबावतवहीनो मस्तप्तृ ो तनवासभ नो फधु ् ।
नवै तकंतचत्कृ त ं तने रोकदृष्ट्या तवकुवतभ ा ॥ १८-१९॥
bhāvābhāvavihīno yastṛpto nirvāsano budhaḥ
naiva kiṁcitkṛtaṁ tena lokadṛṣṭyā vikurvatā
Nothing is done by him who is free from being and non-being,
who is contented, desireless and wise, even if in the world's eyes
he does act .
प्रवत्तृ ौ वा तनवत्तृ ौ वा नवै धीयस्य दुग्रहभ ् ।
मदा मत्कतभभु ामातत तत्कृत्वा ततष्ठत े सखु भ ॥् १८-२०॥
pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ
yadā yatkartumāyāti tatkṛtvā tiṣṭhate sukham
The wise man who just goes on doing what presents itself for
him to do, encounters no difficulty in either activity or inactivity.
तनवासभ नो तनयारंफ् स्वच्छन्दो भिु फन्धन् ।
तऺप्त् सस्कं ायवातने चष्टे त े शष्कु ऩणवभ त ॥् १८-२१॥
nirvāsano nirālaṁbaḥ svacchando muktabandhanaḥ
kṣiptaḥ saṁskāravātena ceṣṭate śuṣkaparṇavat
He who is desireless, self-reliant, independent and free of bonds
functions like a dead leaf blown about by the wind of causality .
अससं ायस्य त ुक्वातऩ न हषो न तवषातदता ।
स शीतरहभना तनत्य ं तवदहे इव याजम े॥ १८-२२॥
asaṁsārasya tu kvāpi na harṣo na viṣāditā
sa śītalahamanā nityaṁ videha iva rājaye
There is neither joy nor sorrow for one who has transcended
samsara. With a peaceful mind he lives as if without a body.
कुत्रातऩ न तजहासातस्त नाशो वातऩ न कुत्रतचत ।्
आत्मायाभस्य धीयस्य शीतराच्छतयात्मन्॥१८-२३॥
kutrāpi na jihāsāsti nāśo vāpi na kutracit
ātmārāmasya dhīrasya śītalācchatarātmanaḥ
He whose joy is in himself, and who is peaceful and pure within
has no desire for renunciation or sense of loss in anything.
प्रकृत्या शन्यू तचत्तस्य कुवतभ ोऽस्य मदृच्छमा ।
प्राकृ तस्यवे धीयस्य न भानो नावभानता ॥ १८-२४॥
prakṛtyā śūnyacittasya kurvato'sya yadṛcchayā
prākṛtasyeva dhīrasya na māno nāvamānatā
For the man with a naturally empty mind, doing just as he
pleases, there is no such thing as pride or false humility, as there
is for the natural man.
कृ त ं दहे ने कभदे ं न भमा शिु रूतऩणा ।
इतत तचन्तानयु ोधी म् कुवन्नभ तऩ कयोतत न ॥ १८-२५॥
kṛtaṁ dehena karmedaṁ na mayā śuddharūpiṇā
iti cintānurodhī yaḥ kurvannapi karoti na
"This action was done by the body but not by me."The pure
natured person thinking like this, is not acting even when acting.
अतद्वादीव कुरुत े न बवदे तऩ फातरश् ।
जीवन्मिु ् सखु ी श्रीभान स् सं यन्नतऩ शोबत े॥ १८-२६॥
atadvādīva kurute na bhavedapi bāliśaḥjīvanmuktaḥ sukhī śrīmān saṁsarannapi śobhate
He who acts without being able to say why, but is not thereby a
fool, he is one liberated while still alive, happy and blessed. He is
happy even in samsara.
नातवचायसश्रु ान्तो धीयो तवश्रातन्तभागत् ।
न कित े न जातत न शृणोतत न ऩश्मतत ॥ १८-२७॥
nāvicārasuśrānto dhīro viśrāntimāgataḥ
na kalpate na jāti na śṛṇoti na paśyati
He who has had enough of endless considerations and has
attained to peace, does not think, know, hear or see.
असभाधये तवऺऩे ान न् भभु ऺु नु भचते य् ।
तनतश्चत्य कतित ं ऩश्मन ब्र् ह्मवै ास्त े भहाशम्॥१८-२८॥
asamādheravikṣepān na mumukṣurna cetaraḥ
niścitya kalpitaṁ paśyan brahmaivāste mahāśayaḥ
He who is beyond mental stillness and distraction, does not
desire either liberation or its opposite. Recognising that things
are just constructions of the imagination, that great soul lives as
God here and now.
मस्यान्त् स्यादहंकायो न कयोतत कयोतत स् ।
तनयहंकायधीयेण न तकंतचदकृ त ं कृ तभ ॥् १८-२९॥
yasyāntaḥ syādahaṁkāro na karoti karoti saḥ
nirahaṁkāradhīreṇa na kiṁcidakṛtaṁ kṛtam
He who feels responsibility within, acts even when not acting,
but there is no sense of done or undone for the wise man who
free from the sense of responsibility.
नोतद्वि ं न च सन्तष्टु भकत ृभस्पन्दवतजतभ ं ।
तनयाश ं गतसन्दहे ं तचत्त ं भिु स्य याजत े॥ १८-३०॥
nodvignaṁ na ca santuṣṭamakartṛ spandavarjitam
nirāśaṁ gatasandehaṁ cittaṁ muktasya rājate
The mind of the liberated man is not upset or pleased. It shines
unmoving, desireless, and free from doubt.
तनध्यातभ ंुचतेष्टत ंुवातऩ मतित्त ं न प्रवततभ े ।
तनतनतभभत्ततभद ं तकंत ुतनध्यामभ तेत तवचष्टे त े॥ १८-३१॥
nirdhyātuṁ ceṣṭituṁ vāpi yaccittaṁ na pravartate
nirnimittamidaṁ kiṁtu nirdhyāyeti viceṣṭate
He whose mind does not set out to meditate or act, meditates
and acts without an object.
तत्त्व ं मथाथभभ ाकण्म भभन्द् प्राप्नोतत भढू ता ं ।
अथवा मातत सकं ोचभभढू ् कोऽतऩ भढू वत ॥् १८-३२॥
tattvaṁ yathārthamākarṇya mandaḥ prāpnoti mūḍhatām
athavā yāti saṁkocamamūḍhaḥ ko'pi mūḍhavat
A stupid man is bewildered when he hears the real truth, while
even clever man is humbled by it just like the fool.
एकाग्रता तनयोधो वा भढू यै भ्यस्यत े बशृ ं ।
धीया् कृत्य ं न ऩश्मतन्त सप्तु वत्स्वऩद े तस्थता्॥१८-३३
ekāgratā nirodho vā mūḍhairabhyasyate bhṛśam
dhīrāḥ kṛtyaṁ na paśyanti suptavatsvapade sthitāḥ
The ignorant make a great effort to practise one-pointedness and
the stopping of thought, while the wise see nothing to be done
and remain in themselves like those asleep.
अप्रमत्नात प्र् मत्नाद ्वा भढू ो नाप्नोतत तनवतृभत ं ।
तत्त्वतनश्चमभात्रणे प्राऻो बवतत तनवतृभ ् ॥ १८-३४॥
aprayatnāt prayatnād vā mūḍho nāpnoti nirvṛtim
tattvaniścayamātreṇa prājño bhavati nirvṛtaḥ
The stupid does not attain cessation whether he acts or abandons
action, while the wise man find peace within simply by knowing
the truth.
शिु ं फिु ं तप्रम ं ऩणू ं तनष्प्रऩचं ं तनयाभम ं ।
आत्मान ं त ं न जानतन्त तत्राभ्यासऩया जना्॥१८-३५॥
śuddhaṁ buddhaṁ priyaṁ pūrṇaṁ niṣprapaṁcaṁ nirāmayam
ātmānaṁ taṁ na jānanti tatrābhyāsaparā janāḥ
People cannot come to know themselves by practices - pure
awareness, clear, complete, beyond multiplicity and faultless
though they are.
नाप्नोतत कभणभ ा भोऺ ं तवभढू ोऽभ्यासरूतऩणा ।
धन्यो तवऻानभात्रणे भिु तस्तष्ठत्यतवतक्रम् ॥ १८-३६॥
nāpnoti karmaṇā mokṣaṁ vimūḍho'bhyāsarūpiṇā
dhanyo vijñānamātreṇa muktastiṣṭhatyavikriyaḥ
The stupid does not achieve liberation even through regular
practice, but the fortunate remains free and actionless simply by
discrimination.
भढू ो नाप्नोतत तद ्ब्रह्म मतो बतवततुभच्छतत ।
अतनच्छन्नतऩ धीयो तह ऩयब्रह्मस्वरूऩबाक ्॥ १८-३७॥
mūḍho nāpnoti tad brahma yato bhavitumicchati
anicchannapi dhīro hi parabrahmasvarūpabhāk
The stupid does not attain Godhead because he wants to be it,
while the wise man enjoys the Supreme Godhead without even
wanting it.
तनयाधाया ग्रहव्यग्रा भूढा् संसायऩोषका् ।
एतस्यानथभभ रू स्य भरू च्छेद् कृ तो फधु ्ै ॥ १८-३८॥
nirādhārā grahavyagrā mūḍhāḥ saṁsārapoṣakāḥ
etasyānarthamūlasya mūlacchedaḥ kṛto budhaiḥ
Even when living without any support and eager for
achievement, the stupid are still nourishing Samsara, while the
wise have cut at the very root of its unhappiness.
न शातन्त ं रबत े भढू ो मत् शतभततुभच्छतत ।
धीयस्तत्त्व ं तवतनतश्चत्य सवदभ ा शान्तभानस् ॥ १८-३९॥
na śāntiṁ labhate mūḍho yataḥ śamitumicchati
dhīrastattvaṁ viniścitya sarvadā śāntamānasaḥ
The stupid does not find peace because he is wanting it, while
the wise discriminating the truth is always peaceful minded.
क्वात्मनो दशनभ ं तस्य मद ्दृष्टभवरंफत े ।
धीयास्त ं त ं न ऩश्मतन्त ऩश्मन्त्यात्मानभव्यमभ॥् १८-४०
kvātmano darśanaṁ tasya yad dṛṣṭamavalaṁbate
dhīrāstaṁ taṁ na paśyanti paśyantyātmānamavyayam
How can there be self knowledge for him whose knowledge
depends on what he sees. The wise do not see this and that, but
see themselves as unending.
क्व तनयोधो तवभढू स्य मो तनफन्धभ ं कयोतत व ै।
स्वायाभस्यवै धीयस्य सवदभ ासावकृ तत्रभ् ॥ १८-४१॥
kva nirodho vimūḍhasya yo nirbandhaṁ karoti vai
svārāmasyaiva dhīrasya sarvadāsāvakṛtrimaḥ
How can there be cessation of thought for the misguided who is
striving for it. Yet it is there always naturally for the wise man
delighted in himself.
बावस्य बावक् कतश्चन न् तकंतचद ्बावकोऩय् ।
उबमाबावक् कतश्चद ्एवभवे तनयाकुर् ॥ १८-४२॥
bhāvasya bhāvakaḥ kaścin na kiṁcid bhāvakoparaḥ
ubhayābhāvakaḥ kaścid evameva nirākulaḥ
Some think that something exists, and others that nothing does.
Rare is the man who does not think either, and is thereby free
from distraction.
शिु भद्वमभात्मान ं बावमतन्त कुफिु म् ।
न त ुजानतन्त सभं ोहार्द्यावज्जीवभतनवतृभ ा् ॥ १८-४३॥
śuddhamadvayamātmānaṁ bhāvayanti kubuddhayaḥ
na tu jānanti saṁmohādyāvajjīvamanirvṛtāḥ
Those of weak intelligence think of themselves as pure
nonduality, but because of their delusion do not know this, and
remain unfulfilled all their lives.
भभु ऺु ोफतभुियारंफभन्तयणे न तवर्द्यत े ।
तनयारंफवै तनष्काभा फतुिभिभु स्य सवदभ ा ॥ १८-४४॥
mumukṣorbuddhirālaṁbamantareṇa na vidyate
nirālaṁbaiva niṣkāmā buddhirmuktasya sarvadā
The mind of the man seeking liberation can find no resting place
within, but the mind of the liberated man is always free from
desire by the very fact of being without a resting place.
तवषमद्वीतऩनो वीक्ष्य चतकता् शयणातथनभ ् ।
तवशतन्त झतटतत क्रोड ं तनयोधकै ाग्रतसिम े॥ १८-४५॥
viṣayadvīpino vīkṣya cakitāḥ śaraṇārthinaḥ
viśanti jhaṭiti kroḍaṁ nirodhaikāgrasiddhaye
Seeing the tigers of the senses the frightened refuge-seek ers at
once enter the cave in search of cessation of thought and onepointedness.
तनवासभ न ं हतयं दृष्ट्वा तष्णू ं तवषमदतन्तन् ।
ऩरामन्त े न शिास्त े सवे न्त े कृ तचाटव् ॥ १८-४६॥
nirvāsanaṁ hariṁ dṛṣṭvā tūṣṇīṁ viṣayadantinaḥ
palāyante na śaktāste sevante kṛtacāṭavaḥ
Seeing the desireless lion the elephants of the senses silently run
away, or, if they cannot, serve him like flatterers.
न भतुिकातयका ं धत्त े तन्शङ्को मिु भानस् ।
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्नश्नन्नास्त े मथासखु भ॥्
na muktikārikāṁ dhatte niḥśaṅko yuktamānasaḥ
paśyan śṛṇvan spṛśan jighrannaśnannāste yathāsukham
The man who is free from doubts and whose mind is free does
not bother about means of liberation. Whether seeing, hearing,
feeling smelling or tasting, he lives at ease.
वस्तश्रु वणभात्रणे शिु फतुितनयभ ाकुर् ।
नवै ाचायभनाचायभौदास्य ं वा प्रऩश्मतत ॥ १८-४८॥
vastuśravaṇamātreṇa śuddhabuddhirnirākulaḥ
naivācāramanācāramaudāsyaṁ vā prapaśyati
He whose mind is pure and undistracted from the simple
hearing of the Truth sees neither something to do nor something
to avoid nor a cause for indifference.
मदा मत्कतभभु ामातत तदा तत्कुरुत ेऋज्ु ।
शबु ं वाप्यशबु ं वातऩ तस्य चष्टे ा तह फारवत ॥् १८-४९॥
yadā yatkartumāyāti tadā tatkurute ṛjuḥ
śubhaṁ vāpyaśubhaṁ vāpi tasya ceṣṭā hi bālavat
The straight forward person does whatever presents itself to be
done, good or bad, for his actions are like those of a child.
स्वातत्र्यं ात्सखु भाप्नोतत स्वातत्र्यं ाल्लबत े ऩयं ।
स्वातत्र्यं ातन्नवतृभत ं गच्छेत्स्वातत्र्यं ात ऩ् यभ ं ऩदभ॥् १८-५०
svātaṁtryātsukhamāpnoti svātaṁtryāllabhate param
svātaṁtryānnirvṛtiṁ gacchetsvātaṁtryāt paramaṁ padam
By inner freedom one attains happiness, by inner freedom one
reaches the Supreme, by inner freedom one comes to absence of
thought, by inner freedom to the Ultimate State.
अकतत्वृभ भबोिृत्व ंस्वात्मनो भन्यत े मदा ।
तदा ऺीणा बवन्त्यवे सभस्तातश्चत्तवत्तृ म् ॥ १८-५१॥
akartṛtvamabhoktṛtvaṁ svātmano manyate yadā
tadā kṣīṇā bhavantyeva samastāścittavṛttayaḥ
When one sees oneself as neither the doer nor the reaper of the
consequences, then all mind waves come to an end.
उच्छृंखराप्यकृ ततका तस्थततधीयस्य याजत े ।
न त ुसस्पहृ तचत्तस्य शातन्तभढूभ स्य कृ तत्रभा ॥ १८-५२॥
ucchṛṁkhalāpyakṛtikā sthitirdhīrasya rājate
na tu saspṛhacittasya śāntirmūḍhasya kṛtrimā
The spontaneous unassumed behaviour of the wise is
noteworthy, but not the deliberate purposeful stillness of the
fool.
तवरसतन्त भहाबोगतैवशभ तन्त तगतयगह्वयान ।्
तनयस्तकिना धीया अफिा भिु फिु म् ॥ १८-५३॥
vilasanti mahābhogairviśanti girigahvarān
nirastakalpanā dhīrā abaddhā muktabuddhayaḥ
The wise who are rid of imagination, unbound and with
unfettered awareness may enjoy themselves in the midst of many
goods, or alternatively go off to mountain caves.
श्रोतत्रम ं दवे ता ं तीथभभ ङ्गना ं बऩू तत ं तप्रम ं ।
दृष्ट्वा संऩूज्य धीयस्य न कातऩ हृतद वासना ॥ १८-५४॥
śrotriyaṁ devatāṁ tīrthamaṅganāṁ bhūpatiṁ priyam
dṛṣṭvā saṁpūjya dhīrasya na kāpi hṛdi vāsanā
There is no attachment in the heart of a wise man whether he
sees or pays homage to a learned brahmin, a celestial being, a
holy place, a woman, a king or a friend.
बत्यृ ्ै ऩत्रु ्ै करत्रश्चै दौतहत्रश्चै ातऩ गोत्रज्ै ।
तवहस्य तधक्कृ तो मोगी न मातत तवकृ तत ं भनाक॥् १८-५५॥
bhṛtyaiḥ putraiḥ kalatraiśca dauhitraiścāpi gotrajaiḥ
vihasya dhikkṛto yogī na yāti vikṛtiṁ manāk
A yogi is not in the least put out even when humiliated by the
ridicule of servants, sons, wives, grandchildren or other relatives.
सन्तष्टु ोऽतऩ न सन्तष्टु ् तखन्नोऽतऩ न च तखर्द्यत े ।
तस्याश्चमदभ शा ं ता ं ता ं तादृशा एव जानत े॥ १८-५६॥
santuṣṭo'pi na santuṣṭaḥ khinno'pi na ca khidyate
tasyāścaryadaśāṁ tāṁ tāṁ tādṛśā eva jānate
Even when pleased he is not pleased , not suffering even when in
pain. Only those like him can know the wonderful state of such a
man.
कतव्यभ तवै ससं ायो न ता ं ऩश्मतन्त सयू म् ।
शन्यू ाकाया तनयाकाया तनतवकभ ाया तनयाभमा् ॥ १८-५७॥
kartavyataiva saṁsāro na tāṁ paśyanti sūrayaḥ
śūnyākārā nirākārā nirvikārā nirāmayāḥ
It is the feeling that there is something that needs to be achieved
which is Samsara. The wise who are of the form of emptiness,
formless, unchanging and spotless see no such thing.
अकुवन्नभ तऩ सऺं ोबाद ्व्यग्र् सवत्रभ भढू धी् ।
कुवन्नभ तऩ त ुकृत्यातन कुशरो तह तनयाकुर् ॥ १८-५८॥
akurvannapi saṁkṣobhād vyagraḥ sarvatra mūḍhadhīḥ
kurvannapi tu kṛtyāni kuśalo hi nirākulaḥ
Even when doing nothing the fool is agitated by restlessness,
while a skilful man remains undisturbed even when doing what
there is to do.
सखु भास्त े सखु ं शते े सखु भामातत मातत च ।
सखु ं वति सखु ं बिंु े व्यवहायऽे तऩ शान्तधी्॥१८-५९॥
sukhamāste sukhaṁ śete sukhamāyāti yāti ca
sukhaṁ vakti sukhaṁ bhuṁkte vyavahāre'pi śāntadhīḥ
Happy he stands, happy he sits, happy sleeps and happy he
comes and goes. Happy he speaks, and happy he eats. This is the
life of a man at peace.
स्वबावार्द्यस्य नवै ाततरभ ोकवद ्व्यवहातयण् ।
भहाहृद इवाऺोभ्यो गतक्लेश् स शोबत े॥ १८-६०॥
svabhāvādyasya naivārtirlokavad vyavahāriṇaḥ
mahāhṛda ivākṣobhyo gatakleśaḥ sa śobhate
He who of his very nature feels no unhappiness in his daily life
like worldly people, remains undisturbed like a great lake,
cleared of defilement.
तनवतृ त्तयतऩ भढू स्य प्रवतृ त्त रुऩजामत े ।
प्रवृतत्तयतऩ धीयस्य तनवृतत्तपरबातगनी ॥ १८-६१॥
nivṛttirapi mūḍhasya pravṛtti rupajāyate
pravṛttirapi dhīrasya nivṛttiphalabhāginī
Even abstention from action leads to action in a fool, while even
the action of the wise man brings the fruits of inaction.
ऩतयग्रहषे ुवयै ाग्म ं प्रामो भढू स्य दृश्मत े ।
देहे तवगतरताशस्य क्व याग् क्व तवयागता ॥ १८-६२॥
parigraheṣu vairāgyaṁ prāyo mūḍhasya dṛśyate
dehe vigalitāśasya kva rāgaḥ kva virāgatā
A fool often shows aversion towards his belongings, but for him
whose attachment to the body has dropped away, there is neither
attachment nor aversion.
बावनाबावनासिा दृतष्टभढूभ स्य सवदभ ा ।
बाव्यबावनमा सा त ुस्वस्थस्यादृतष्टरूतऩणी ॥ १८-६३॥
bhāvanābhāvanāsaktā dṛṣṭirmūḍhasya sarvadā
bhāvyabhāvanayā sā tu svasthasyādṛṣṭirūpiṇī
The mind of the fool is always caught in thinking or not thinking,
but the wise man's is of the nature of no thought because he
thinks what should be thought.
सवायभ ंबषे ुतनष्काभो मश्चयदे ्फारवन भ् तुन् ।
न रेऩस्तस्य शिु स्य तक्रमभाणोऽतऩ कभतभण ॥ १८-६४॥
sarvāraṁbheṣu niṣkāmo yaścared bālavan muniḥ
na lepastasya śuddhasya kriyamāṇo'pi karmaṇi
For the seer who behaves like a child, without desire in all
actions, there is no attachment for such a pure one even in the
work he does.
स एव धन्य आत्मऻ् सवबभ ावषे ुम् सभ् ।
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्न अ् श्नतन्नस्तषभभ ानस् ॥ १८-६५
sa eva dhanya ātmajñaḥ sarvabhāveṣu yaḥ samaḥ
paśyan śṛṇvan spṛśan jighrann aśnannistarṣamānasaḥ
Blessed is he who knows himself and is the same in all states,
with a mind free from craving whether he is seeing, hearing,
feeling, smelling or tasting.
क्व ससं ाय् क्व चाबास् क्व साध्य ं क्व च साधन ं ।
आकाशस्यवे धीयस्य तनतवकभ िस्य सवदभ ा ॥ १८-६६॥
kva saṁsāraḥ kva cābhāsaḥ kva sādhyaṁ kva ca sādhanam
ākāśasyeva dhīrasya nirvikalpasya sarvadā
There is no man subject to Samsara, sense of individuality, goal
or means to the goal for the wise man who is always free from
imaginations, and unchanging as space?
स जमत्यथसभ न्यं ासी ऩणू स्वभ यसतवग्रह् ।
अकृ तत्रभोऽनवतच्छन्न ेसभातधमस्यभ वततभ े॥ १८-६७॥
sa jayatyarthasaṁnyāsī pūrṇasvarasavigrahaḥ
akṛtrimo'navacchinne samādhiryasya vartate
Glorious is he who has abandoned all goals and is the
incarnation of satisfaction, his very nature, and whose inner
focus on the Unconditioned is quite spontaneous.
फहुनात्र तकभिु ेन ऻाततत्त्वो भहाशम् ।
बोगभोऺतनयाकाऺं ी सदा सवत्रभ नीयस् ॥ १८-६८॥
bahunātra kimuktena jñātatattvo mahāśayaḥ
bhogamokṣanirākāṁkṣī sadā sarvatra nīrasaḥ
In brief, the great-souled man who has come to know the Truth is
without desire for either pleasure or liberation, and is always and
everywhere free from attachment.
भहदातद जगद्द्वैतं नाभभात्रतवजृंतबतं ।
तवहाम शिु फोधस्य तकं कृत्यभवतशष्यत े॥ १८-६९॥
mahadādi jagaddvaitaṁ nāmamātravijṛṁbhitam
vihāya śuddhabodhasya kiṁ kṛtyamavaśiṣyate
What remains to be done by the man who is pure awareness and
has abandoned everything that can be expressed in words from
the highest heaven to the earth itself?
भ्रभबृततभदं सवं तकंतचन्नास्तीतत तनश्चमी ।
अरक्ष्यस्फुयण् शिु ् स्वबावने वै शाम्यतत ॥ १८-७०॥
bhramabhṛtamidaṁ sarvaṁ kiṁcinnāstīti niścayī
alakṣyasphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati
The pure man who has experienced the Indescribable attains
peace by his own nature, realising that all this is nothing but
illusion, and that nothing is.
शिु स्फुयणरूऩस्य दृश्मबावभऩश्मत् ।
क्व तवतध् क्व वयै ाग्म ं क्व त्याग् क्व शभोऽतऩ वा॥१८-७१
śuddhasphuraṇarūpasya dṛśyabhāvamapaśyataḥ
kva vidhiḥ kva vairāgyaṁ kva tyāgaḥ kva śamo'pi vā
There are no rules, dispassion, renunciation or meditation for one
who is pure receptivity by nature, and admits no knowable form
of being?
स्फुयतोऽनन्तरूऩणे प्रकृ तत ं च न ऩश्मत् ।
क्व फन्ध् क्व च वा भोऺ् क्व हष्भ क्व तवषातदता॥१८-७२
sphurato'nantarūpeṇa prakṛtiṁ ca na paśyataḥ
kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā
For him who shines with the radiance of Infinity and is not
subject to natural causality there is neither bondage, liberation,
pleasure nor pain.
फतुिऩमन्तभ ससं ाय े भामाभात्र ं तववततभ े ।
तनभभभ ो तनयहंकायो तनष्काभ् शोबत े फधु ् ॥ १८-७३॥
buddhiparyantasaṁsāre māyāmātraṁ vivartate
nirmamo nirahaṁkāro niṣkāmaḥ śobhate budhaḥ
Pure illusion reigns in Samsara which will continue until self
realization, but the enlightened man lives in the beauty of
freedom from me and mine, from the sense of responsibility and
from any attachment.
अऺम ं गतसन्ताऩभात्मान ं ऩश्मतो भनु ्े ।
क्व तवर्द्या च क्व वा तवश्व ं क्व दहे ोऽहं भभतेत वा॥१८-७४॥
akṣayaṁ gatasantāpamātmānaṁ paśyato muneḥ
kva vidyā ca kva vā viśvaṁ kva deho'haṁ mameti vā
For the seer who knows himself as imperishable and beyond
pain there is neither knowledge, a world nor the sense that I am
the body or the body mine.
तनयोधादीतन कभातभण जहातत जडधीमतभद ।
भनोयथान प्र् राऩाश्चं कतभभु ाप्नोत्यतत्क्षणात ॥् १८-७५॥
nirodhādīni karmāṇi jahāti jaḍadhīryadi
manorathān pralāpāṁśca kartumāpnotyatatkṣaṇāt
No sooner does a man of low intelligence give up activities like
the elimination of thought than he falls into mind racing and
chatter.
भन्द् श्रत्वु ातऩ तद्वस्त ुन जहातत तवभढू ता ं ।
तनतवकभ िो फतहमत्नभ ादन्ततवषभ मरारस् ॥ १८-७६॥
mandaḥ śrutvāpi tadvastu na jahāti vimūḍhatām
nirvikalpo bahiryatnādantarviṣayalālasaḥ
A fool does not get rid of his stupidity even on hearing the truth.
He may appear outwardly free from imaginations, but inside he
is hankering after the senses still.
ऻानाद ्गतरतकभा भ मो रोकदृष्ट्यातऩ कभकभ ृ त ।्
नाप्नोत्यवसयं कभं विुभवे न तकंचन ॥ १८-७७॥
jñānād galitakarmā yo lokadṛṣṭyāpi karmakṛt
nāpnotyavasaraṁ karmaṁ vaktumeva na kiṁcana
Though in the eyes of the world he is active, the man who has
shed action through knowledge finds no means of doing or
speaking anything.
क्व तभ् क्व प्रकाशो वा हान ं क्व च न तकंचन ।
तनतवकभ ायस्य धीयस्य तनयातकं स्य सवदभ ा ॥ १८-७८॥
kva tamaḥ kva prakāśo vā hānaṁ kva ca na kiṁcana
nirvikārasya dhīrasya nirātaṁkasya sarvadā
For the wise man who is always unchanging and fearless there is
neither darkness nor light nor destruction, nor anything.
क्व धमै ं क्व तववते कत्व ं क्व तनयातकं तातऩ वा ।
अतनवाच्यभ स्वबावस्य तन्स्वबावस्य मोतगन्॥१८-७९॥
kva dhairyaṁ kva vivekitvaṁ kva nirātaṁkatāpi vā
anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ
There is neither fortitude, prudence nor courage for the yogi
whose nature is beyond description and free of individuality.
न स्वगो नवै नयको जीवन्मतुिन भचवै तह ।
फहुनात्र तकभिु ेन मोगदृष्ट्या न तकंचन ॥ १८-८०॥
na svargo naiva narako jīvanmuktirna caiva hi
bahunātra kimuktena yogadṛṣṭyā na kiṁcana
There is neither heaven nor hell nor even liberation during life. In
a nutshell, in the sight of the seer nothing exists at all.
नवै प्राथमभ त े राब ं नाराबने ानशु ोचतत ।
धीयस्य शीतरं तचत्तभभतृ ने वै ऩतू यतभ ॥् १८-८१॥
naiva prārthayate lābhaṁ nālābhenānuśocati
dhīrasya śītalaṁ cittamamṛtenaiva pūritam
He neither longs for possessions nor grieves at their absence. The
calm mind of the sage is full of the nectar of immortality.
न शान्तं स्तौतत तनष्काभो न दुष्टभतऩ तनन्दतत ।
सभदु्खसखु स्तप्तृ ् तकंतचत क् ृत्य ं न ऩश्मतत॥१८-८२॥
na śāntaṁ stauti niṣkāmo na duṣṭamapi nindati
samaduḥkhasukhastṛptaḥ kiṁcit kṛtyaṁ na paśyati
The dispassionate does not praise the good or blame the wicked.
Content and equal in pain and pleasure, he sees nothing that
needs doing.
धीयो न द्वते ष्ट ससं ायभात्मान ं न तददृऺतत ।
हषाभभ षतभवतनभिभु ो न भतृ ो न च जीवतत ॥ १८-८३॥
dhīro na dveṣṭi saṁsāramātmānaṁ na didṛkṣati
harṣāmarṣavinirmukto na mṛto na ca jīvati
The wise man does not dislike samsara or seek to know himself.
Free from pleasure and impatience, he is not dead and he is not
alive.
तन्स्नहे ् ऩत्रु दायादौ तनष्काभो तवषमषे ुच ।
तनतश्चन्त् स्वशयीयऽे तऩ तनयाश् शोबत े फधु ्॥१८-८४॥
niḥsnehaḥ putradārādau niṣkāmo viṣayeṣu ca
niścintaḥ svaśarīre'pi nirāśaḥ śobhate budhaḥ
The wise man stands out by being free from anticipation, without
attachment to such things as children or wives, free from desire
for the senses, and not even concerned about his own body.
ततुष्ट् सवत्रभ धीयस्य मथाऩतततवततनभ ् ।
स्वच्छन्द ं चयतो दशे ान म् त्रस्ततभतशातमन् ॥ १८-८५॥
tuṣṭiḥ sarvatra dhīrasya yathāpatitavartinaḥ
svacchandaṁ carato deśān yatrastamitaśāyinaḥ
Peace is everywhere for the wise man who lives on whatever
happens to come to him, roaming wherever he pleases, and
sleeping wherever the sun happens to set.
ऩततदू ते ुवा दहे ो नास्य तचन्ता भहात्मन् ।
स्वबावबतू भतवश्रातन्ततवितृ ाशषे ससं तृ ्े ॥ १८-८६॥
patatūdetu vā deho nāsya cintā mahātmanaḥ
svabhāvabhūmiviśrāntivismṛtāśeṣasaṁsṛteḥ
Let his body rise or fall. The great souled one gives it no thought,
having forgotten all about samsara in coming to rest on the
ground of his true nature.
अतकंचन् काभचायो तनद्वभन्द्वतश्छन्नसंशम् ।
असि् सवबभ ावषे ुकेवरो यभत े फधु ् ॥ १८-८७॥
akiṁcanaḥ kāmacāro nirdvandvaśchinnasaṁśayaḥ
asaktaḥ sarvabhāveṣu kevalo ramate budhaḥ
The wise man has the joy of being complete in himself and
without possessions, acting as he pleases, free from duality and
rid of doubts, and without attachment to any creature.
तनभभभ ् शोबत े धीय् सभरोष्टाश्भकाचं न् ।
सतुबन्नहृदमग्रतितवतभनधतूभ यजस्तभ् ॥ १८-८८॥
nirmamaḥ śobhate dhīraḥ samaloṣṭāśmakāṁcanaḥ
subhinnahṛdayagranthirvinirdhūtarajastamaḥ
The wise man excels in being without the sense of "me". Earth, a
stone or gold are the same to him. The knots of his hard have
been rent asunder, and he is freed from greed and blindness.
सवत्रभ ानवधानस्य न तकंतचद ्वासना हृतद ।
भिु ात्मनो तवतप्तृ स्य तरु ना केन जामत े॥ १८-८९॥
sarvatrānavadhānasya na kiṁcid vāsanā hṛdi
muktātmano vitṛptasya tulanā kena jāyate
Who can compare with that contented, liberated soul who pays
no regard to anything and has no desire left in his heart?
जानन्नतऩ न जानातत ऩश्मन्नतऩ न ऩश्मतत ।
ब्रवु न्न अ् तऩ न च ब्रतू े कोऽन्यो तनवासभ नादृत े॥ १८-९०॥
jānannapi na jānāti paśyannapi na paśyati
bruvann api na ca brūte ko'nyo nirvāsanādṛte
Who but the upright man without desire knows without
knowing, sees without seeing and speaks without speaking?
तबऺवु ा भ बऩू ततवातभऩ मो तनष्काभ् स शोबत े ।
बावषे ुगतरता मस्य शोबनाशोबना भतत् ॥ १८-९१॥
bhikṣurvā bhūpatirvāpi yo niṣkāmaḥ sa śobhate
bhāveṣu galitā yasya śobhanāśobhanā matiḥ
Beggar or king, he excels who is without desire, and whose
opinion of things is rid of "good" and "bad".
क्व स्वाच्छं क्व संकोच् क्व वा तत्त्वतवतनश्चम् ।
तनव्याजभ ाजवभ बतू स्य चतयताथस्यभ मोतगन् ॥ १८-९२॥
kva svācchandyaṁ kva saṁkocaḥ kva vā tattvaviniścayaḥ
nirvyājārjavabhūtasya caritārthasya yoginaḥ
There is neither dissolute behaviour nor virtue, nor even
discrimination of the truth for the sage who has reached the goal
and is the very embodiment of guileless sincerity.
आत्मतवश्रातन्ततप्तृ ने तनयाशने गताततनभ ा ।
अन्तमदभ नबु मू ते तत क् थ ं कस्य कर्थ्त े॥ १८-९३॥
ātmaviśrāntitṛptena nirāśena gatārtinā
antaryadanubhūyeta tat kathaṁ kasya kathyate
That which is experienced within by one desireless and free from
pain, and content to rest in himself - how could it be described,
and of whom?
सप्तु ोऽतऩ न सषु प्तु ौ च स्वप्नऽे तऩ शतमतो न च ।
जागयऽे तऩ न जागतत भधीयस्तप्तृ ् ऩद े ऩद े ॥ १८-९४॥
supto'pi na suṣuptau ca svapne'pi śayito na ca
jāgare'pi na jāgarti dhīrastṛptaḥ pade pade
The wise man who is contented in all circumstances is not asleep
even in deep sleep, not sleeping in a dream, nor waking when he
is awake.
ऻ् सतचन्तोऽतऩ तनतश्चन्त् सतेन्द्यमोऽतऩ तनतयतन्द्यम् ।
सफु तुियतऩ तनफतभुि् साहंकायोऽनहङ्कृतत् ॥ १८-९५॥
jñaḥ sacinto'pi niścintaḥ sendriyo'pi nirindriyaḥ
subuddhirapi nirbuddhiḥ sāhaṁkāro'nahaṅkṛtiḥ
The seer is without thoughts even when thinking, without senses
among the senses, without understanding even in understanding
and without a sense of responsibility even in the ego.
न सखु ी न च वा दु्खी न तवयिो न सगं वान ।्
न भभु ऺु नु भवा भिु ा न तकंतचचन्न च तकंचन ॥ १८-९६॥
na sukhī na ca vā duḥkhī na virakto na saṁgavān
na mumukṣurna vā muktā na kiṁcinnna ca kiṁcana
Neither happy nor unhappy, neither detached nor attached,
neither seeking liberation nor liberated, he is neither something
nor nothing.
तवऺऩे ऽे तऩ न तवतऺप्त् सभाधौ न सभातधभान ।्
जाड्यऽे तऩ न जडो धन्य् ऩातण्डत्यऽे तऩ न ऩतण्डत्॥१८-९७
vikṣepe'pi na vikṣiptaḥ samādhau na samādhimān
jāḍye'pi na jaḍo dhanyaḥ pāṇḍitye'pi na paṇḍitaḥ
Not distracted in distraction, in mental stillness not poised, in
stupidity not stupid, that blessed one is not even wise in his
wisdom.
भिु ो मथातस्थततस्वस्थ् कृ तकतव्यभ तनवतृभ ् ।
सभ् सवत्रभ वतै ष्ण्यृ ान्न ियत्यकृ त ं कृ तभ ॥् १८-९८॥
mukto yathāsthitisvasthaḥ kṛtakartavyanirvṛtaḥ
samaḥ sarvatra vaitṛṣṇyānna smaratyakṛtaṁ kṛtam
The liberated man is self-possessed in all circumstances and free
from the idea of "done" and "still to do". He is the same wherever
he is and without greed. He does not dwell on what he has done
or not done.
न प्रीमत े वभानो तनभानो न कुप्यतत ।
नवै ोतद्वजतत भयण े जीवन ेनातबनन्दतत ॥ १८-९९॥
na prīyate vandyamāno nindyamāno na kupyati
naivodvijati maraṇe jīvane nābhinandati
He is not pleased when praised nor upset when blamed. He is
not afraid of death nor attached to life.
न धावतत जनाकीणं नायण्मं उऩशान्तधी् ।
मथातथा मत्रतत्र सभ एवावततष्ठत े॥ १८-१००॥
na dhāvati janākīrṇaṁ nāraṇyaṁ upaśāntadhīḥ
yathātathā yatratatra sama evāvatiṣṭhate
A man at peace does not run off to popular places or to the
forest. Whatever and wherever, he remains the same.
Chapter 17 ॥सप्तदशोध्याम्॥
अष्टावक्र उवाच ॥
तने ऻानपरं प्राप्त ं मोगाभ्यासपरं तथा ।
तप्तृ ् स्वच्छेतन्द्यमो तनत्य ं एकाकी यभत े त ुम् ॥ १७-१॥
aṣṭāvakra uvāca
tena jñānaphalaṁ prāptaṁ yogābhyāsaphalaṁ tathā
tṛptaḥ svacchendriyo nityaṁ ekākī ramate tu yaḥ
Ashtavakta said: He who is content, with purified senses, and
always enjoys solitude, has gained the fruit of knowledge and
the fruit of the practice of yoga too.
न कदातचज्जगत्यतिन त् त्त्वऻा हन्त तखर्द्यतत ।
मत एकेन तने दे ं ऩणू ं ब्रह्माण्डभण्डरभ ॥् १७-२॥
na kadācijjagatyasmin tattvajñā hanta khidyati
yata ekena tenedaṁ pūrṇaṁ brahmāṇḍamaṇḍalam
The knower of truth is never distressed in this world, for the
whole round world is full of himself alone.
न जात ुतवषमा् केऽतऩ स्वायाभ ं हषमभ न्त्यभी ।
सल्लकीऩल्लवप्रीततभवबे ं तनफं ऩल्लवा् ॥ १७-३॥
na jātu viṣayāḥ ke'pi svārāmaṁ harṣayantyamī
sallakīpallavaprītamivebhaṁ niṁbapallavāḥ
None of these senses please a man who has found satisfaction
within, just as Nimba leaves do not please the elephant that likes
Sallaki leaves.
मस्त ुबोगषे ुबिु ेष ुन बवत्यतधवातसता ।
अबिु ेष ुतनयाकाऺं ी तदृशो बवदुरबभ ् ॥ १७-४॥
yastu bhogeṣu bhukteṣu na bhavatyadhivāsitā
abhukteṣu nirākāṁkṣī tadṛśo bhavadurlabhaḥ
The man who is not attached to the things he has enjoyed, and
does not hanker after the things he has not enjoyed, such a man
is hard to find.
फबु ऺु तुयह ससं ाय े भभु ऺु यु तऩ दृश्मत े ।
बोगभोऺतनयाकांऺी तवयरो तह भहाशम् ॥ १७-५॥
bubhukṣuriha saṁsāre mumukṣurapi dṛśyate
bhogamokṣanirākāṁkṣī viralo hi mahāśayaḥ
Those who desire pleasure and those who desire liberation are
both found in samsara, but the great souled man who desires
neither pleasure nor liberation is rare indeed.
धभाथभ कभ ाभभोऺषे ुजीतवत े भयण े तथा ।
कस्याप्यदु ायतचत्तस्य हमे ोऩादमे ता न तह ॥ १७-६॥
dharmārthakāmamokṣeṣu jīvite maraṇe tathā
kasyāpyudāracittasya heyopādeyatā na hi
It is only the noble minded who is free from attraction or
repulsion to religion, wealth, sensuality, and life and death too.
वाछं ा न तवश्वतवरम े न द्वषे स्तस्य च तस्थतौ ।
मथा जीतवकमा तिाद ्धन्य आस्त े मथा सखु भ॥् १७-७
vāṁchā na viśvavilaye na dveṣastasya ca sthitau
yathā jīvikayā tasmād dhanya āste yathā sukham
He feels no desire for the elimination of all this, nor anger at its
continuing, so the lucky man lives happily with whatever
sustinence presents itself.
कृ ताथोऽनने ऻानने त्ये वे ं गतरतधी् कृ ती ।
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्न अ् श्नन्नस्त े मथा सखु भ॥् १७-८
kṛtārtho'nena jñānenetyevaṁ galitadhīḥ kṛtī
paśyan śṛṇvan spṛśan jighrann aśnannaste yathā sukham
Thus fulfilled through this knowledge, contented and with the
thinking mind emptied, he lives happily just seeing, hearing,
feeling, smelling and tasting.
शन्यू ा दृतष्टवथृभ ा चष्टे ा तवकरानीतन्द्यमातण च ।
न स्पहृ ा न तवयतिवा भ ऺीणससं ायसागय े ॥ १७-९॥
śūnyā dṛṣṭirvṛthā ceṣṭā vikalānīndriyāṇi ca
na spṛhā na viraktirvā kṣīṇasaṁsārasāgare
In him for whom the ocean of samsara has dried up, there is
neither attachment or aversion. His gaze is vacant, his behaviour
purposeless, and his senses inactive.
न जगतत भन तनद्रातत नोन्मीरतत न भीरतत ।
अहो ऩयदशा क्वातऩ वततभ े भिु चते स् ॥ १७-१०॥
na jagarti na nidrāti nonmīlati na mīlati
aho paradaśā kvāpi vartate muktacetasaḥ
Surely the supreme state is eveywhere for the liberated mind. He
is neither awake nor asleep, and neither opens or closes his eyes.
सवत्रभ दृश्मत ेस्वस्थ् सवत्रभ तवभराशम् ।
सभस्तवासना भिु ो भिु ् सवत्रभ याजत े॥ १७-११॥
sarvatra dṛśyate svasthaḥ sarvatra vimalāśayaḥ
samastavāsanā mukto muktaḥ sarvatra rājate
The liberated man is resplendent everywhere, free from all
desires. Everywhere he appears self-possessed and pure of heart.
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्नश्नन ग् ण्ृ हन व् दन व्र् जन ।्
ईतहतानीतहतभै िभु ो भिु एव भहाशम् ॥ १७-१२॥
paśyan śṛṇvan spṛśan jighrann aśnan gṛṇhan vadan vrajan
īhitānīhitairmukto mukta eva mahāśayaḥ
Seeing, hearing, feeling, smelling, tasting, speaking and walking
about, the great souled man who is freed from trying to achieve
or avoid anything is free indeed.
न तनन्दतत न च स्तौतत न हृष्यतत न कुप्यतत ।
न ददातत न गण्ृ हातत भिु ् सवत्रभ नीयस् ॥ १७-१३॥
na nindati na ca stauti na hṛṣyati na kupyati
na dadāti na gṛṇhāti muktaḥ sarvatra nīrasaḥ
The liberated man is free from desires everywhere. He neither
blames, praises, rejoices, is disappointed, gives nor takes.
सानयु ागा ं तस्त्रम ं दृष्ट्वा भत्यृ ंुवा सभऩु तस्थत ं ।
अतवह्वरभना् स्वस्थो भिु एव भहाशम् ॥ १७-१४॥
sānurāgāṁ striyaṁ dṛṣṭvā mṛtyuṁ vā samupasthitam
avihvalamanāḥ svastho mukta eva mahāśayaḥ
When a great souled one is unperturbed in mind and selfpossessed
at either the sight of a woman full of desire or at
approaching death, he is truly liberated.
सखु े दु्ख े नय े नामां सऩं त्स ु तवऩत्स ु च ।
तवशषे ो नवै धीयस्य सवत्रभ सभदतशनभ ् ॥ १७-१५॥
sukhe duḥkhe nare nāryāṁ saṁpatsu vipatsu ca
viśeṣo naiva dhīrasya sarvatra samadarśinaḥ
There is no distinction between pleasure and pain, man and
woman, success and failure for the wise man who looks on
everything as equal.
न तहंसा नवै कारुण्म ं नौित्य ं न च दीनता ।
नाश्चम ं नवै च ऺोब् ऺीणससं यण े नय े ॥ १७-१६॥
na hiṁsā naiva kāruṇyaṁ nauddhatyaṁ na ca dīnatā
nāścaryaṁ naiva ca kṣobhaḥ kṣīṇasaṁsaraṇe nare
There is no aggression nor compassion, no pride nor humility, no
wonder nor confusion for the man whose days of in samsara are
over.
न भिु ो तवषमद्वष्टे ा न वा तवषमरोरृऩ् ।
अससं िभना तनत्य ं प्राप्ताप्राप्तभऩु ाश्नतु े॥ १७-१७॥
na mukto viṣayadveṣṭā na vā viṣayalolupaḥ
asaṁsaktamanā nityaṁ prāptāprāptamupāśnute
The liberated man is not averse to the senses and nor is he
attached to them. He enjoys hinself continually with an
unattached mind in both achievement and non-achievement.
सभाधानसभाधानतहतातहततवकिना् ।
शून्यतचत्तो न जानातत कैवल्यतभव संतस्थत्॥१७-१८॥
samādhānasamādhānahitāhitavikalpanāḥ
śūnyacitto na jānāti kaivalyamiva saṁsthitaḥ
One established in the Absolute state with an empty mind does
not know the alternatives of inner stillness and lack of inner
stillness, and of good and evil.
तनभभभ ो तनयहंकायो न तकंतचतदतत तनतश्चत् ।
अन्तगतभरतसवाशभ ् कुवन्नभ तऩ कयोतत न ॥ १७-१९॥
nirmamo nirahaṁkāro na kiṁciditi niścitaḥ
antargalitasarvāśaḥ kurvannapi karoti na
Free of "me" and "mine" and of a sense of responsibility, aware
that "Nothing exists", with all desires extinguished within, a man
does not act even in acting.
भन्प्रकाशसंभोहस्वप्नजाड्यतववतजतभ ् ।
दशा ं काभतऩ सप्रं ाप्तो बवदे ्गतरतभानस् ॥ १७-२०॥
manaḥprakāśasaṁmohasvapnajāḍyavivarjitaḥ
daśāṁ kāmapi saṁprāpto bhaved galitamānasaḥ
He whose thinking mind is dissolved achieves the indescribable
state and is free from the mental display of delusion, dream and
ignorance.
तने ऻानपरं प्राप्त ं मोगाभ्यासपरं तथा ।
तप्तृ ् स्वच्छेतन्द्यमो तनत्य ं एकाकी यभत े त ुम् ॥ १७-१॥
aṣṭāvakra uvāca
tena jñānaphalaṁ prāptaṁ yogābhyāsaphalaṁ tathā
tṛptaḥ svacchendriyo nityaṁ ekākī ramate tu yaḥ
Ashtavakta said: He who is content, with purified senses, and
always enjoys solitude, has gained the fruit of knowledge and
the fruit of the practice of yoga too.
न कदातचज्जगत्यतिन त् त्त्वऻा हन्त तखर्द्यतत ।
मत एकेन तने दे ं ऩणू ं ब्रह्माण्डभण्डरभ ॥् १७-२॥
na kadācijjagatyasmin tattvajñā hanta khidyati
yata ekena tenedaṁ pūrṇaṁ brahmāṇḍamaṇḍalam
The knower of truth is never distressed in this world, for the
whole round world is full of himself alone.
न जात ुतवषमा् केऽतऩ स्वायाभ ं हषमभ न्त्यभी ।
सल्लकीऩल्लवप्रीततभवबे ं तनफं ऩल्लवा् ॥ १७-३॥
na jātu viṣayāḥ ke'pi svārāmaṁ harṣayantyamī
sallakīpallavaprītamivebhaṁ niṁbapallavāḥ
None of these senses please a man who has found satisfaction
within, just as Nimba leaves do not please the elephant that likes
Sallaki leaves.
मस्त ुबोगषे ुबिु ेष ुन बवत्यतधवातसता ।
अबिु ेष ुतनयाकाऺं ी तदृशो बवदुरबभ ् ॥ १७-४॥
yastu bhogeṣu bhukteṣu na bhavatyadhivāsitā
abhukteṣu nirākāṁkṣī tadṛśo bhavadurlabhaḥ
The man who is not attached to the things he has enjoyed, and
does not hanker after the things he has not enjoyed, such a man
is hard to find.
फबु ऺु तुयह ससं ाय े भभु ऺु यु तऩ दृश्मत े ।
बोगभोऺतनयाकांऺी तवयरो तह भहाशम् ॥ १७-५॥
bubhukṣuriha saṁsāre mumukṣurapi dṛśyate
bhogamokṣanirākāṁkṣī viralo hi mahāśayaḥ
Those who desire pleasure and those who desire liberation are
both found in samsara, but the great souled man who desires
neither pleasure nor liberation is rare indeed.
धभाथभ कभ ाभभोऺषे ुजीतवत े भयण े तथा ।
कस्याप्यदु ायतचत्तस्य हमे ोऩादमे ता न तह ॥ १७-६॥
dharmārthakāmamokṣeṣu jīvite maraṇe tathā
kasyāpyudāracittasya heyopādeyatā na hi
It is only the noble minded who is free from attraction or
repulsion to religion, wealth, sensuality, and life and death too.
वाछं ा न तवश्वतवरम े न द्वषे स्तस्य च तस्थतौ ।
मथा जीतवकमा तिाद ्धन्य आस्त े मथा सखु भ॥् १७-७
vāṁchā na viśvavilaye na dveṣastasya ca sthitau
yathā jīvikayā tasmād dhanya āste yathā sukham
He feels no desire for the elimination of all this, nor anger at its
continuing, so the lucky man lives happily with whatever
sustinence presents itself.
कृ ताथोऽनने ऻानने त्ये वे ं गतरतधी् कृ ती ।
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्न अ् श्नन्नस्त े मथा सखु भ॥् १७-८
kṛtārtho'nena jñānenetyevaṁ galitadhīḥ kṛtī
paśyan śṛṇvan spṛśan jighrann aśnannaste yathā sukham
Thus fulfilled through this knowledge, contented and with the
thinking mind emptied, he lives happily just seeing, hearing,
feeling, smelling and tasting.
शन्यू ा दृतष्टवथृभ ा चष्टे ा तवकरानीतन्द्यमातण च ।
न स्पहृ ा न तवयतिवा भ ऺीणससं ायसागय े ॥ १७-९॥
śūnyā dṛṣṭirvṛthā ceṣṭā vikalānīndriyāṇi ca
na spṛhā na viraktirvā kṣīṇasaṁsārasāgare
In him for whom the ocean of samsara has dried up, there is
neither attachment or aversion. His gaze is vacant, his behaviour
purposeless, and his senses inactive.
न जगतत भन तनद्रातत नोन्मीरतत न भीरतत ।
अहो ऩयदशा क्वातऩ वततभ े भिु चते स् ॥ १७-१०॥
na jagarti na nidrāti nonmīlati na mīlati
aho paradaśā kvāpi vartate muktacetasaḥ
Surely the supreme state is eveywhere for the liberated mind. He
is neither awake nor asleep, and neither opens or closes his eyes.
सवत्रभ दृश्मत ेस्वस्थ् सवत्रभ तवभराशम् ।
सभस्तवासना भिु ो भिु ् सवत्रभ याजत े॥ १७-११॥
sarvatra dṛśyate svasthaḥ sarvatra vimalāśayaḥ
samastavāsanā mukto muktaḥ sarvatra rājate
The liberated man is resplendent everywhere, free from all
desires. Everywhere he appears self-possessed and pure of heart.
ऩश्मन शृ् ण्वन स्प् शृ न त्जघ्रन्नश्नन ग् ण्ृ हन व् दन व्र् जन ।्
ईतहतानीतहतभै िभु ो भिु एव भहाशम् ॥ १७-१२॥
paśyan śṛṇvan spṛśan jighrann aśnan gṛṇhan vadan vrajan
īhitānīhitairmukto mukta eva mahāśayaḥ
Seeing, hearing, feeling, smelling, tasting, speaking and walking
about, the great souled man who is freed from trying to achieve
or avoid anything is free indeed.
न तनन्दतत न च स्तौतत न हृष्यतत न कुप्यतत ।
न ददातत न गण्ृ हातत भिु ् सवत्रभ नीयस् ॥ १७-१३॥
na nindati na ca stauti na hṛṣyati na kupyati
na dadāti na gṛṇhāti muktaḥ sarvatra nīrasaḥ
The liberated man is free from desires everywhere. He neither
blames, praises, rejoices, is disappointed, gives nor takes.
सानयु ागा ं तस्त्रम ं दृष्ट्वा भत्यृ ंुवा सभऩु तस्थत ं ।
अतवह्वरभना् स्वस्थो भिु एव भहाशम् ॥ १७-१४॥
sānurāgāṁ striyaṁ dṛṣṭvā mṛtyuṁ vā samupasthitam
avihvalamanāḥ svastho mukta eva mahāśayaḥ
When a great souled one is unperturbed in mind and selfpossessed
at either the sight of a woman full of desire or at
approaching death, he is truly liberated.
सखु े दु्ख े नय े नामां सऩं त्स ु तवऩत्स ु च ।
तवशषे ो नवै धीयस्य सवत्रभ सभदतशनभ ् ॥ १७-१५॥
sukhe duḥkhe nare nāryāṁ saṁpatsu vipatsu ca
viśeṣo naiva dhīrasya sarvatra samadarśinaḥ
There is no distinction between pleasure and pain, man and
woman, success and failure for the wise man who looks on
everything as equal.
न तहंसा नवै कारुण्म ं नौित्य ं न च दीनता ।
नाश्चम ं नवै च ऺोब् ऺीणससं यण े नय े ॥ १७-१६॥
na hiṁsā naiva kāruṇyaṁ nauddhatyaṁ na ca dīnatā
nāścaryaṁ naiva ca kṣobhaḥ kṣīṇasaṁsaraṇe nare
There is no aggression nor compassion, no pride nor humility, no
wonder nor confusion for the man whose days of in samsara are
over.
न भिु ो तवषमद्वष्टे ा न वा तवषमरोरृऩ् ।
अससं िभना तनत्य ं प्राप्ताप्राप्तभऩु ाश्नतु े॥ १७-१७॥
na mukto viṣayadveṣṭā na vā viṣayalolupaḥ
asaṁsaktamanā nityaṁ prāptāprāptamupāśnute
The liberated man is not averse to the senses and nor is he
attached to them. He enjoys hinself continually with an
unattached mind in both achievement and non-achievement.
सभाधानसभाधानतहतातहततवकिना् ।
शून्यतचत्तो न जानातत कैवल्यतभव संतस्थत्॥१७-१८॥
samādhānasamādhānahitāhitavikalpanāḥ
śūnyacitto na jānāti kaivalyamiva saṁsthitaḥ
One established in the Absolute state with an empty mind does
not know the alternatives of inner stillness and lack of inner
stillness, and of good and evil.
तनभभभ ो तनयहंकायो न तकंतचतदतत तनतश्चत् ।
अन्तगतभरतसवाशभ ् कुवन्नभ तऩ कयोतत न ॥ १७-१९॥
nirmamo nirahaṁkāro na kiṁciditi niścitaḥ
antargalitasarvāśaḥ kurvannapi karoti na
Free of "me" and "mine" and of a sense of responsibility, aware
that "Nothing exists", with all desires extinguished within, a man
does not act even in acting.
भन्प्रकाशसंभोहस्वप्नजाड्यतववतजतभ ् ।
दशा ं काभतऩ सप्रं ाप्तो बवदे ्गतरतभानस् ॥ १७-२०॥
manaḥprakāśasaṁmohasvapnajāḍyavivarjitaḥ
daśāṁ kāmapi saṁprāpto bhaved galitamānasaḥ
He whose thinking mind is dissolved achieves the indescribable
state and is free from the mental display of delusion, dream and
ignorance.
Chapter 16 ॥षोढशोध्याम्॥
आचक्ष्व शृण ुवा तात नानाशास्त्राण्मनके श् ।
तथातऩ न तव स्वास्थ्य ं सवतभवियणाद ्ऋत े॥ १६-१॥
aṣṭāvakra uvāca
ācakṣva śṛṇu vā tāta nānāśāstrāṇyanekaśaḥ
tathāpi na tava svāsthyaṁ sarvavismaraṇād ṛte
Ashtavakra: My son, you may recite or listen to countless
scriptures, but you will not be established within until you can
forget everything.
बोग ं कभ भ सभातध ं वा कुरु तवऻ तथातऩ त े ।
तचत्त ं तनयस्तसवाशभ भत्यथ ं योचतमष्यतत ॥ १६-२॥
bhogaṁ karma samādhiṁ vā kuru vijña tathāpi te
cittaṁ nirastasarvāśamatyarthaṁ rocayiṣyati
You may, as a learned man, indulge in wealth, activity and
meditation, but your mind will still long for that which is the
cessation of desire, and beyond all goals.
आमासात्सकरो दु्खी ननै ं जानातत कश्चन ।
अनने वै ोऩदशे ने धन्य् प्राप्नोतत तनवतृभतभ ॥् १६-३॥
āyāsātsakalo duḥkhī nainaṁ jānāti kaścana
anenaivopadeśena dhanyaḥ prāpnoti nirvṛtim
Everyone is in pain because of their own effort, but no-one
realises it. By just this very instruction, the lucky one attains
tranquillity.
व्याऩाय े तखर्द्यत े मस्त ुतनभषे ोन्मषे मोयतऩ ।
तस्यारस्य धयु ीणस्य सखु ं नन्यस्य कस्यतचत ॥् १६-४॥
vyāpāre khidyate yastu nimeṣonmeṣayorapi
tasyālasya dhurīṇasya sukhaṁ nanyasya kasyacit
Happiness belongs to no-one but that supremely lazy man for
whom even opening and closing his eyes is a bother.
इद ं कृ ततभद ं नतेत द्वंद्वभै िभु ं मदा भन् ।
धभाथभ कभ ाभभोऺषे ुतनयऩऺे ं तदा बवते ॥् १६-५॥
idaṁ kṛtamidaṁ neti dvaṁdvairmuktaṁ yadā manaḥ
dharmārthakāmamokṣeṣu nirapekṣaṁ tadā bhavet
When the mind is freed from such pairs of opposites as, "I have
done this", and "I have not done that", it becomes indifferent to
merit, wealth, sensuality and liberation.
तवयिो तवषमद्वेष्टा यागी तवषमरोरृऩ् ।
ग्रहभोऺतवहीनस्त ुन तवयिो न यागवान ॥् १६-६॥
virakto viṣayadveṣṭā rāgī viṣayalolupaḥ
grahamokṣavihīnastu na virakto na rāgavān
One man is abstemious and averse to the senses, another is
greedy and attached to them, but he who is free from both taking
and rejecting is neither abstemious nor greedy.
हेमोऩादेमता तावत्संसायतवटऩांकुय् ।
स्पहृ ा जीवतत मावद ्व ैतनतवचभ ायदशास्पदभ ॥् १६-७॥
heyopādeyatā tāvatsaṁsāraviṭapāṁkuraḥ
spṛhā jīvati yāvad vai nirvicāradaśāspadam
So long as desire, which is the state of lack of discrimination,
remains, the sense of revulsion and attraction will remain, which
is the root and branch of samsara.
प्रवत्तृ ौ जामत े यागो तनवत्तृभ ौ द्वषे एव तह ।
तनद्वन्द्वभ ो फारवद ्धीभान ए् वभवे व्यवतस्थत् ॥ १६-८॥
pravṛttau jāyate rāgo nirvṛttau dveṣa eva hi
nirdvandvo bālavad dhīmān evameva vyavasthitaḥ
Desire springs from usage, and aversion from abstension, but the
wise man is free from the pairs of opposites like a child, and
becomes established.
हाततुभच्छतत ससं ायं यागी दु्खतजहासमा ।
वीतयागो तह तनदुभ्खस्ततिन्नतऩ न तखर्द्यतत ॥ १६-९॥
hātumicchati saṁsāraṁ rāgī duḥkhajihāsayā
vītarāgo hi nirduḥkhastasminnapi na khidyati
The passionate man wants to be rid of samsara so as to avoid
pain, but the dispassionate man is free from pain and feels no
distress even in it.
मस्यातबभानो भोऺऽे तऩ दहे ऽे तऩ भभता तथा ।
न च ऻानी न वा मोगी केवरं दु्खबागसौ ॥ १६-१०॥
yasyābhimāno mokṣe'pi dehe'pi mamatā tathā
na ca jñānī na vā yogī kevalaṁ duḥkhabhāgasau
He who is proud about even liberation or his own body, and
feels them his own, is neither a seer nor a yogi. He is still just a
sufferer.
हयो मर्द्यऩु दष्टे ा त े हतय् कभरजोऽतऩ वा ।
तथातऩ न तव स्वार्थ् ं सवतभवियणादृत े॥ १६-११॥
haro yadyupadeṣṭā te hariḥ kamalajo'pi vā
tathāpi na tava svāthyaṁ sarvavismaraṇādṛte
If even Shiva, Vishnu or the lotus-born Brahma were your
instructor, until you have forgotten everything you cannot be
established within.
तथातऩ न तव स्वास्थ्य ं सवतभवियणाद ्ऋत े॥ १६-१॥
aṣṭāvakra uvāca
ācakṣva śṛṇu vā tāta nānāśāstrāṇyanekaśaḥ
tathāpi na tava svāsthyaṁ sarvavismaraṇād ṛte
Ashtavakra: My son, you may recite or listen to countless
scriptures, but you will not be established within until you can
forget everything.
बोग ं कभ भ सभातध ं वा कुरु तवऻ तथातऩ त े ।
तचत्त ं तनयस्तसवाशभ भत्यथ ं योचतमष्यतत ॥ १६-२॥
bhogaṁ karma samādhiṁ vā kuru vijña tathāpi te
cittaṁ nirastasarvāśamatyarthaṁ rocayiṣyati
You may, as a learned man, indulge in wealth, activity and
meditation, but your mind will still long for that which is the
cessation of desire, and beyond all goals.
आमासात्सकरो दु्खी ननै ं जानातत कश्चन ।
अनने वै ोऩदशे ने धन्य् प्राप्नोतत तनवतृभतभ ॥् १६-३॥
āyāsātsakalo duḥkhī nainaṁ jānāti kaścana
anenaivopadeśena dhanyaḥ prāpnoti nirvṛtim
Everyone is in pain because of their own effort, but no-one
realises it. By just this very instruction, the lucky one attains
tranquillity.
व्याऩाय े तखर्द्यत े मस्त ुतनभषे ोन्मषे मोयतऩ ।
तस्यारस्य धयु ीणस्य सखु ं नन्यस्य कस्यतचत ॥् १६-४॥
vyāpāre khidyate yastu nimeṣonmeṣayorapi
tasyālasya dhurīṇasya sukhaṁ nanyasya kasyacit
Happiness belongs to no-one but that supremely lazy man for
whom even opening and closing his eyes is a bother.
इद ं कृ ततभद ं नतेत द्वंद्वभै िभु ं मदा भन् ।
धभाथभ कभ ाभभोऺषे ुतनयऩऺे ं तदा बवते ॥् १६-५॥
idaṁ kṛtamidaṁ neti dvaṁdvairmuktaṁ yadā manaḥ
dharmārthakāmamokṣeṣu nirapekṣaṁ tadā bhavet
When the mind is freed from such pairs of opposites as, "I have
done this", and "I have not done that", it becomes indifferent to
merit, wealth, sensuality and liberation.
तवयिो तवषमद्वेष्टा यागी तवषमरोरृऩ् ।
ग्रहभोऺतवहीनस्त ुन तवयिो न यागवान ॥् १६-६॥
virakto viṣayadveṣṭā rāgī viṣayalolupaḥ
grahamokṣavihīnastu na virakto na rāgavān
One man is abstemious and averse to the senses, another is
greedy and attached to them, but he who is free from both taking
and rejecting is neither abstemious nor greedy.
हेमोऩादेमता तावत्संसायतवटऩांकुय् ।
स्पहृ ा जीवतत मावद ्व ैतनतवचभ ायदशास्पदभ ॥् १६-७॥
heyopādeyatā tāvatsaṁsāraviṭapāṁkuraḥ
spṛhā jīvati yāvad vai nirvicāradaśāspadam
So long as desire, which is the state of lack of discrimination,
remains, the sense of revulsion and attraction will remain, which
is the root and branch of samsara.
प्रवत्तृ ौ जामत े यागो तनवत्तृभ ौ द्वषे एव तह ।
तनद्वन्द्वभ ो फारवद ्धीभान ए् वभवे व्यवतस्थत् ॥ १६-८॥
pravṛttau jāyate rāgo nirvṛttau dveṣa eva hi
nirdvandvo bālavad dhīmān evameva vyavasthitaḥ
Desire springs from usage, and aversion from abstension, but the
wise man is free from the pairs of opposites like a child, and
becomes established.
हाततुभच्छतत ससं ायं यागी दु्खतजहासमा ।
वीतयागो तह तनदुभ्खस्ततिन्नतऩ न तखर्द्यतत ॥ १६-९॥
hātumicchati saṁsāraṁ rāgī duḥkhajihāsayā
vītarāgo hi nirduḥkhastasminnapi na khidyati
The passionate man wants to be rid of samsara so as to avoid
pain, but the dispassionate man is free from pain and feels no
distress even in it.
मस्यातबभानो भोऺऽे तऩ दहे ऽे तऩ भभता तथा ।
न च ऻानी न वा मोगी केवरं दु्खबागसौ ॥ १६-१०॥
yasyābhimāno mokṣe'pi dehe'pi mamatā tathā
na ca jñānī na vā yogī kevalaṁ duḥkhabhāgasau
He who is proud about even liberation or his own body, and
feels them his own, is neither a seer nor a yogi. He is still just a
sufferer.
हयो मर्द्यऩु दष्टे ा त े हतय् कभरजोऽतऩ वा ।
तथातऩ न तव स्वार्थ् ं सवतभवियणादृत े॥ १६-११॥
haro yadyupadeṣṭā te hariḥ kamalajo'pi vā
tathāpi na tava svāthyaṁ sarvavismaraṇādṛte
If even Shiva, Vishnu or the lotus-born Brahma were your
instructor, until you have forgotten everything you cannot be
established within.
Chapter 15 ॥ऩञ्चदशोध्याम्॥
अष्टावक्र उवाच ॥
मथातथोऩदशे ने कृ ताथ्भ सत्त्वफतुिभान ।्
आजीवभतऩ तजऻास्ु ऩयस्तत्र तवभह्यु तत ॥ १५-१॥
aṣṭāvakra uvāca
yathātathopadeśena kṛtārthaḥ sattvabuddhimān
ājīvamapi jijñāsuḥ parastatra vimuhyati
Ashtavakra: While a man of pure intelligence may achieve the
goal by the most casual of instruction, another may seek
knowledge all his life and still remain bewildered.
भोऺो तवषमवयै स्य ं फन्धो वषै तमको यस् ।
एतावदवे तवऻान ं मथच्छे तस तथा कुरु ॥ १५-२॥
mokṣo viṣayavairasyaṁ bandho vaiṣayiko rasaḥ
etāvadeva vijñānaṁ yathecchasi tathā kuru
Liberation is distaste for the objects of the senses. Bondage is love
of the senses. This is knowledge. Now do as you please.
वातग्भप्राऻानभहोर्द्योगं जन ं भकू जडारस ं ।
कयोतत तत्त्वफोधोऽमभतस्त्यिो फबु ऺु तब् ॥ १५-३॥
vāgmiprājñānamahodyogaṁ janaṁ mūkajaḍālasam
karoti tattvabodho'yamatastyakto bubhukṣabhiḥ
This awareness of the truth makes an eloquent, clever and
energetic man dumb, stupid and lazy, so it is avoided by those
whose aim is enjoyment.
न त्व ं दहे ो न त े दहे ो बोिा कता भ न वा बवान ।्
तचद्रूऩोऽतस सदा साऺी तनयऩऺे ् सखु ं चय ॥ १५-४॥
na tvaṁ deho na te deho bhoktā kartā na vā bhavān
cidrūpo'si sadā sākṣī nirapekṣaḥ sukhaṁ cara
You are not the body, nor is the body yours, nor are you the doer
of actions or the reaper of their consequences. You are eternally
pure consciousness the witness, in need of nothing - so live
happily.
यागद्वेषौ भनोधभौ न भनस्त े कदाचन ।
तनतवकभ िोऽतस फोधात्मा तनतवकभ ाय् सखु ं चय॥१५-५॥
rāgadveṣau manodharmau na manaste kadācana
nirvikalpo'si bodhātmā nirvikāraḥ sukhaṁ cara
Desire and anger are objects of the mind, but the mind is not
yours, nor ever has been. You are choiceless, awareness itself and
unchanging - so live happily.
सवबभ तू षे ुचात्मान ं सवबभ तू ातन चात्मतन ।
तवऻाम तनयहंकायो तनभभभ स्त्व ं सखु ी बव ॥ १५-६॥
sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani
vijñāya nirahaṁkāro nirmamastvaṁ sukhī Bhava
Recognising oneself in all beings, and all beings in oneself, be
happy, free from the sense of responsibility and free from
preoccupation with "me".
तवश्व ंस्फुयतत मत्रदे ं तयंगा इव सागय े ।
तत्त्वभवे न सन्दहे तश्चन्मतू े तवज्वयो बव ॥ १५-७॥
viśvaṁ sphurati yatredaṁ taraṁgā iva sāgare
tattvameva na sandehaścinmūrte vijvaro Bhava
Your nature is the consciousness, in which the whole world wells
up, like waves in the sea. That is what you are, without any
doubt, so be free of disturbance.
श्रिस्व तात श्रिस्व नात्र भोऽहं कुरुष्व बो् ।
ऻानस्वरूऩो बगवानात्मा त्व ं प्रकृ त्े ऩय् ॥ १५-८॥
śraddhasva tāta śraddhasva nātra mo'haṁ kuruṣva bhoḥ
jñānasvarūpo bhagavānātmā tvaṁ prakṛteḥ paraḥ
Have faith, my son, have faith. Don't let yourself be deluded in
this, sir. You are yourself the Lord, whose very nature is
knowledge, and are beyond natural causation.
गणु ्ै सवं ते ष्टतो दहे तस्तष्ठत्यामातत मातत च ।
आत्मा न गतं ा नागतं ा तकभने भनशु ोचतस ॥ १५-९॥
guṇaiḥ saṁveṣṭito dehastiṣṭhatyāyāti yāti ca
ātmā na gaṁtā nāgaṁtā kimenamanuśocasi
The body invested with the senses stands still, and comes and
goes. You yourself neither come nor go, so why bother about
them?
दहे तस्तष्ठत ुकिान्त ं गच्छत्वर्द्यवै वा ऩनु ् ।
क्व वृति् क्व च वा हातनस्तव तचन्मात्ररूतऩण्॥१५-१०॥
dehastiṣṭhatu kalpāntaṁ gacchatvadyaiva vā punaḥ
kva vṛddhiḥ kva ca vā hānistava cinmātrarūpiṇaḥ
Let the body last to the end of the Age, or let it come to an end
right now. What have you gained or lost, who consist of pure
consciousness?
त्वय्यनतं भहाबं ोधौ तवश्ववीतच् स्वबावत् ।
उदते ुवास्तभामात ुन त े वतृ िन भवा ऺतत् ॥ १५-११॥
tvayyanaṁtamahāṁbhodhau viśvavīciḥ svabhāvataḥ
udetu vāstamāyātu na te vṛddhirna vā kṣatiḥ
Let the world wave rise or subside according to its own nature in
you, the great ocean. It is no gain or loss to you.
तात तचन्मात्ररूऩोऽतस न त े तबन्नतभद ं जगत ।्
अत् कस्य कथं कुत्र हेमोऩादेमकिना ॥ १५-१२॥
tāta cinmātrarūpo'si na te bhinnamidaṁ jagat
ataḥ kasya kathaṁ kutra heyopādeyakalpanā
My son, you consist of pure consciousness, and the world is not
separate from you. So who is to accept or reject it, and how, and
why?
एकतिन्नव्यम े शान्त े तचदाकाशऽे भरे त्वतम ।
कुतो जन्म कुतो कभ भ कुतोऽहंकाय एव च ॥ १५-१३॥
ekasminnavyaye śānte cidākāśe'male tvayi
kuto janma kuto karma kuto'haṁkāra eva ca
How can there be either birth, karma or responsibility in that one
unchanging, peaceful, unblemished and infinite consciousness
which is you?
मत्त्व ं ऩश्मतस तत्रकै स्त्वभवे प्रततबासस े।
तकं ऩथृ क ्बासत ेस्वणातभ क् टकागं दनऩू यु भ ॥् १५-१४॥
yattvaṁ paśyasi tatraikastvameva pratibhāsase
kiṁ pṛthak bhāsate svarṇāt kaṭakāṁgadanūpuram
Whatever you see, it is you alone manifest in it. How could
bracelets, armlets and anklets be different from the gold they are
made of?
अमं सोऽहभमं नाहं तवबागतभतत संत्यज ।
सवभभ ात्मते त तनतश्चत्य तन्सङ्कि् सखु ी बव॥१५-१५॥
ayaṁ so'hamayaṁ nāhaṁ vibhāgamiti saṁtyaja
sarvamātmeti niścitya niḥsaṅkalpaḥ sukhī Bhava
Giving up such distinctions as "He is what I am", and "I am not
that", recognise that "Everything is myself", and be without
distinction and happy.
तववै ाऻानतो तवश्व ंत्वभके ् ऩयभाथतभ ् ।
त्वत्तोऽन्यो नातस्त संसायी नासंसायी च कश्चन॥१५-१६
tavaivājñānato viśvaṁ tvamekaḥ paramārthataḥ
tvatto'nyo nāsti saṁsārī nāsaṁsārī ca kaścana
It is through your ignorance that all this exists. In reality you
alone exist. Apart from you there is no one within or beyond
samsara.
भ्रातन्तभात्रतभदं तवश्वं न तकंतचतदतत तनश्चमी ।
तनवासभ न् स्फू ततभभ ात्रो न तकंतचतदव शाम्यतत ॥१५-१७॥
bhrāntimātramidaṁ viśvaṁ na kiṁciditi niścayī
nirvāsanaḥ sphūrtimātro na kiṁcidiva śāmyati
Knowing that all this is an illusion, one becomes free of desire,
pure receptivity and at peace, as if nothing existed.
एक एव बवांबोधावासीदतस्त बतवष्यतत ।
न त े फन्धोऽतस्त भोऺो वा कृत्यकृत्य् सखु ं चय ॥ १५-१८॥
eka eva bhavāṁbhodhāvāsīdasti bhaviṣyati
na te bandho'sti mokṣo vā kṛtyakṛtyaḥ sukhaṁ cara
Only one thing has existed, exists and will exist in the ocean of
being. You have no bondage or liberation. Live happily and
fulfilled.
भा सङ्कितवकिाभ्यां तचत्तं ऺोबम तचन्मम ।
उऩशाम्य सखु ं ततष्ठ स्वात्मन्यानन्दतवग्रह े ॥ १५-१९॥
mā saṅkalpavikalpābhyāṁ cittaṁ kṣobhaya cinmaya
upaśāmya sukhaṁ tiṣṭha svātmanyānandavigrahe
Being pure consciousness, do not disturb your mind with
thoughts of for and against. Be at peace and remain happily in
yourself, the essence of joy.
त्यजवै ध्यान ं सवत्रभ भा तकंतचद ्हृतद धायम ।
आत्मा त्व ं भिु एवातस तकं तवभश्ृ म कतयष्यतस॥१५-२०
tyajaiva dhyānaṁ sarvatra mā kiṁcid hṛdi dhāraya
ātmā tvaṁ mukta evāsi kiṁ vimṛśya kariṣyasi
Give up meditation completely but don't let the mind hold on to
anything. You are free by nature, so what will you achieve by
forcing the mind?
मथातथोऩदशे ने कृ ताथ्भ सत्त्वफतुिभान ।्
आजीवभतऩ तजऻास्ु ऩयस्तत्र तवभह्यु तत ॥ १५-१॥
aṣṭāvakra uvāca
yathātathopadeśena kṛtārthaḥ sattvabuddhimān
ājīvamapi jijñāsuḥ parastatra vimuhyati
Ashtavakra: While a man of pure intelligence may achieve the
goal by the most casual of instruction, another may seek
knowledge all his life and still remain bewildered.
भोऺो तवषमवयै स्य ं फन्धो वषै तमको यस् ।
एतावदवे तवऻान ं मथच्छे तस तथा कुरु ॥ १५-२॥
mokṣo viṣayavairasyaṁ bandho vaiṣayiko rasaḥ
etāvadeva vijñānaṁ yathecchasi tathā kuru
Liberation is distaste for the objects of the senses. Bondage is love
of the senses. This is knowledge. Now do as you please.
वातग्भप्राऻानभहोर्द्योगं जन ं भकू जडारस ं ।
कयोतत तत्त्वफोधोऽमभतस्त्यिो फबु ऺु तब् ॥ १५-३॥
vāgmiprājñānamahodyogaṁ janaṁ mūkajaḍālasam
karoti tattvabodho'yamatastyakto bubhukṣabhiḥ
This awareness of the truth makes an eloquent, clever and
energetic man dumb, stupid and lazy, so it is avoided by those
whose aim is enjoyment.
न त्व ं दहे ो न त े दहे ो बोिा कता भ न वा बवान ।्
तचद्रूऩोऽतस सदा साऺी तनयऩऺे ् सखु ं चय ॥ १५-४॥
na tvaṁ deho na te deho bhoktā kartā na vā bhavān
cidrūpo'si sadā sākṣī nirapekṣaḥ sukhaṁ cara
You are not the body, nor is the body yours, nor are you the doer
of actions or the reaper of their consequences. You are eternally
pure consciousness the witness, in need of nothing - so live
happily.
यागद्वेषौ भनोधभौ न भनस्त े कदाचन ।
तनतवकभ िोऽतस फोधात्मा तनतवकभ ाय् सखु ं चय॥१५-५॥
rāgadveṣau manodharmau na manaste kadācana
nirvikalpo'si bodhātmā nirvikāraḥ sukhaṁ cara
Desire and anger are objects of the mind, but the mind is not
yours, nor ever has been. You are choiceless, awareness itself and
unchanging - so live happily.
सवबभ तू षे ुचात्मान ं सवबभ तू ातन चात्मतन ।
तवऻाम तनयहंकायो तनभभभ स्त्व ं सखु ी बव ॥ १५-६॥
sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani
vijñāya nirahaṁkāro nirmamastvaṁ sukhī Bhava
Recognising oneself in all beings, and all beings in oneself, be
happy, free from the sense of responsibility and free from
preoccupation with "me".
तवश्व ंस्फुयतत मत्रदे ं तयंगा इव सागय े ।
तत्त्वभवे न सन्दहे तश्चन्मतू े तवज्वयो बव ॥ १५-७॥
viśvaṁ sphurati yatredaṁ taraṁgā iva sāgare
tattvameva na sandehaścinmūrte vijvaro Bhava
Your nature is the consciousness, in which the whole world wells
up, like waves in the sea. That is what you are, without any
doubt, so be free of disturbance.
श्रिस्व तात श्रिस्व नात्र भोऽहं कुरुष्व बो् ।
ऻानस्वरूऩो बगवानात्मा त्व ं प्रकृ त्े ऩय् ॥ १५-८॥
śraddhasva tāta śraddhasva nātra mo'haṁ kuruṣva bhoḥ
jñānasvarūpo bhagavānātmā tvaṁ prakṛteḥ paraḥ
Have faith, my son, have faith. Don't let yourself be deluded in
this, sir. You are yourself the Lord, whose very nature is
knowledge, and are beyond natural causation.
गणु ्ै सवं ते ष्टतो दहे तस्तष्ठत्यामातत मातत च ।
आत्मा न गतं ा नागतं ा तकभने भनशु ोचतस ॥ १५-९॥
guṇaiḥ saṁveṣṭito dehastiṣṭhatyāyāti yāti ca
ātmā na gaṁtā nāgaṁtā kimenamanuśocasi
The body invested with the senses stands still, and comes and
goes. You yourself neither come nor go, so why bother about
them?
दहे तस्तष्ठत ुकिान्त ं गच्छत्वर्द्यवै वा ऩनु ् ।
क्व वृति् क्व च वा हातनस्तव तचन्मात्ररूतऩण्॥१५-१०॥
dehastiṣṭhatu kalpāntaṁ gacchatvadyaiva vā punaḥ
kva vṛddhiḥ kva ca vā hānistava cinmātrarūpiṇaḥ
Let the body last to the end of the Age, or let it come to an end
right now. What have you gained or lost, who consist of pure
consciousness?
त्वय्यनतं भहाबं ोधौ तवश्ववीतच् स्वबावत् ।
उदते ुवास्तभामात ुन त े वतृ िन भवा ऺतत् ॥ १५-११॥
tvayyanaṁtamahāṁbhodhau viśvavīciḥ svabhāvataḥ
udetu vāstamāyātu na te vṛddhirna vā kṣatiḥ
Let the world wave rise or subside according to its own nature in
you, the great ocean. It is no gain or loss to you.
तात तचन्मात्ररूऩोऽतस न त े तबन्नतभद ं जगत ।्
अत् कस्य कथं कुत्र हेमोऩादेमकिना ॥ १५-१२॥
tāta cinmātrarūpo'si na te bhinnamidaṁ jagat
ataḥ kasya kathaṁ kutra heyopādeyakalpanā
My son, you consist of pure consciousness, and the world is not
separate from you. So who is to accept or reject it, and how, and
why?
एकतिन्नव्यम े शान्त े तचदाकाशऽे भरे त्वतम ।
कुतो जन्म कुतो कभ भ कुतोऽहंकाय एव च ॥ १५-१३॥
ekasminnavyaye śānte cidākāśe'male tvayi
kuto janma kuto karma kuto'haṁkāra eva ca
How can there be either birth, karma or responsibility in that one
unchanging, peaceful, unblemished and infinite consciousness
which is you?
मत्त्व ं ऩश्मतस तत्रकै स्त्वभवे प्रततबासस े।
तकं ऩथृ क ्बासत ेस्वणातभ क् टकागं दनऩू यु भ ॥् १५-१४॥
yattvaṁ paśyasi tatraikastvameva pratibhāsase
kiṁ pṛthak bhāsate svarṇāt kaṭakāṁgadanūpuram
Whatever you see, it is you alone manifest in it. How could
bracelets, armlets and anklets be different from the gold they are
made of?
अमं सोऽहभमं नाहं तवबागतभतत संत्यज ।
सवभभ ात्मते त तनतश्चत्य तन्सङ्कि् सखु ी बव॥१५-१५॥
ayaṁ so'hamayaṁ nāhaṁ vibhāgamiti saṁtyaja
sarvamātmeti niścitya niḥsaṅkalpaḥ sukhī Bhava
Giving up such distinctions as "He is what I am", and "I am not
that", recognise that "Everything is myself", and be without
distinction and happy.
तववै ाऻानतो तवश्व ंत्वभके ् ऩयभाथतभ ् ।
त्वत्तोऽन्यो नातस्त संसायी नासंसायी च कश्चन॥१५-१६
tavaivājñānato viśvaṁ tvamekaḥ paramārthataḥ
tvatto'nyo nāsti saṁsārī nāsaṁsārī ca kaścana
It is through your ignorance that all this exists. In reality you
alone exist. Apart from you there is no one within or beyond
samsara.
भ्रातन्तभात्रतभदं तवश्वं न तकंतचतदतत तनश्चमी ।
तनवासभ न् स्फू ततभभ ात्रो न तकंतचतदव शाम्यतत ॥१५-१७॥
bhrāntimātramidaṁ viśvaṁ na kiṁciditi niścayī
nirvāsanaḥ sphūrtimātro na kiṁcidiva śāmyati
Knowing that all this is an illusion, one becomes free of desire,
pure receptivity and at peace, as if nothing existed.
एक एव बवांबोधावासीदतस्त बतवष्यतत ।
न त े फन्धोऽतस्त भोऺो वा कृत्यकृत्य् सखु ं चय ॥ १५-१८॥
eka eva bhavāṁbhodhāvāsīdasti bhaviṣyati
na te bandho'sti mokṣo vā kṛtyakṛtyaḥ sukhaṁ cara
Only one thing has existed, exists and will exist in the ocean of
being. You have no bondage or liberation. Live happily and
fulfilled.
भा सङ्कितवकिाभ्यां तचत्तं ऺोबम तचन्मम ।
उऩशाम्य सखु ं ततष्ठ स्वात्मन्यानन्दतवग्रह े ॥ १५-१९॥
mā saṅkalpavikalpābhyāṁ cittaṁ kṣobhaya cinmaya
upaśāmya sukhaṁ tiṣṭha svātmanyānandavigrahe
Being pure consciousness, do not disturb your mind with
thoughts of for and against. Be at peace and remain happily in
yourself, the essence of joy.
त्यजवै ध्यान ं सवत्रभ भा तकंतचद ्हृतद धायम ।
आत्मा त्व ं भिु एवातस तकं तवभश्ृ म कतयष्यतस॥१५-२०
tyajaiva dhyānaṁ sarvatra mā kiṁcid hṛdi dhāraya
ātmā tvaṁ mukta evāsi kiṁ vimṛśya kariṣyasi
Give up meditation completely but don't let the mind hold on to
anything. You are free by nature, so what will you achieve by
forcing the mind?
Chapter 14 ॥चतदु शभ ोऽध्याम्॥
प्रकृत्या शन्यू तचत्तो म् प्रभादाद ्बावबावन् ।
तनतद्रतो फोतधत इव ऺीणसंियणो तह स् ॥ १४-१॥
janaka uvāca
prakṛtyā śūnyacitto yaḥ pramādād bhāvabhāvanaḥ
nidrito bodhita iva kṣīṇasaṁsmaraṇo hi saḥ
Janaka: He who by nature is empty minded, and who thinks of
things only unintentionally, is freed from deliberate
remembering like one awakened from a dream.
क्व धनातन क्व तभत्रातण क्व भ े तवषमदस्यव् ।
क्व शास्त्र ं क्व च तवऻान ं मदा भ े गतरता स्पहृ ा ॥ १४-२॥
kva dhanāni kva mitrāṇi kva me viṣayadasyavaḥ
kva śāstraṁ kva ca vijñānaṁ yadā me galitā spṛhā
When my desire has been eliminated, I have no wealth, friends,
robber senses, scriptures or knowledge?
तवऻात े सातऺऩरुु ष ेऩयभात्मतन चश्वे य े ।
नयै ाश्म े फधं भोऺ े च न तचतं ा भिु म े भभ ॥ १४-३॥
vijñāte sākṣipuruṣe paramātmani ceśvare
nairāśye baṁdhamokṣe ca na ciṁtā muktaye mama
Realising my supreme self-nature in the Person of the Witness,
the Lord, and the state of desirelessness in bondage or liberation,
I feel no inclination for liberation.
अतं तवकभ िशन्यू स्य फतह् स्वच्छन्दचातयण् ।
भ्रान्तस्यवे दशास्तास्तास्तादृशा एव जानत े॥ १४-४॥
aṁtarvikalpaśūnyasya bahiḥ svacchandacāriṇaḥ
bhrāntasyeva daśāstāstāstādṛśā eva jānate
The various states of one who is free of uncertainty within, and
who outwardly wanders about as he pleases like an idiot, can
only be known by someone in the same condition.
तनतद्रतो फोतधत इव ऺीणसंियणो तह स् ॥ १४-१॥
janaka uvāca
prakṛtyā śūnyacitto yaḥ pramādād bhāvabhāvanaḥ
nidrito bodhita iva kṣīṇasaṁsmaraṇo hi saḥ
Janaka: He who by nature is empty minded, and who thinks of
things only unintentionally, is freed from deliberate
remembering like one awakened from a dream.
क्व धनातन क्व तभत्रातण क्व भ े तवषमदस्यव् ।
क्व शास्त्र ं क्व च तवऻान ं मदा भ े गतरता स्पहृ ा ॥ १४-२॥
kva dhanāni kva mitrāṇi kva me viṣayadasyavaḥ
kva śāstraṁ kva ca vijñānaṁ yadā me galitā spṛhā
When my desire has been eliminated, I have no wealth, friends,
robber senses, scriptures or knowledge?
तवऻात े सातऺऩरुु ष ेऩयभात्मतन चश्वे य े ।
नयै ाश्म े फधं भोऺ े च न तचतं ा भिु म े भभ ॥ १४-३॥
vijñāte sākṣipuruṣe paramātmani ceśvare
nairāśye baṁdhamokṣe ca na ciṁtā muktaye mama
Realising my supreme self-nature in the Person of the Witness,
the Lord, and the state of desirelessness in bondage or liberation,
I feel no inclination for liberation.
अतं तवकभ िशन्यू स्य फतह् स्वच्छन्दचातयण् ।
भ्रान्तस्यवे दशास्तास्तास्तादृशा एव जानत े॥ १४-४॥
aṁtarvikalpaśūnyasya bahiḥ svacchandacāriṇaḥ
bhrāntasyeva daśāstāstāstādṛśā eva jānate
The various states of one who is free of uncertainty within, and
who outwardly wanders about as he pleases like an idiot, can
only be known by someone in the same condition.
Chapter 13 ॥त्रमोदशोऽध्याम्॥
जनक उवाच ॥
अतकंचनबवं स्वास्थं कौऩीनत्वेऽतऩ दुरभबं ।
त्यागादान ेतवहामािादहभास ेमथासखु भ ॥् १३-१॥
janaka uvāca
akiṁcanabhavaṁ svāsthaṁ kaupīnatve'pi durlabham
tyāgādāne vihāyāsmādahamāse yathāsukham
Janaka: The inner freedom of having nothing is hard to achieve,
even with just a loin-cloth, but I live as I please abandoning both
renunciation and acquisition.
कुत्रातऩ खदे ् कामस्य तजह्वा कुत्रातऩ खर्द्ये त े ।
भन् कुत्रातऩ तत्त्यक्त्वा ऩरुु षाथ े तस्थत् सखु भ ॥् ३-२॥
kutrāpi khedaḥ kāyasya jihvā kutrāpi khedyate
manaḥ kutrāpi tattyaktvā puruṣārthe sthitaḥ sukham
Sometimes one experiences distress because of one's body,
sometimes because of one's speech, and sometimes because of
one's mind. Abandoning all of these, I live as I please in the goal
of humanity.
कृ त ं तकभतऩ नवै स्याद ्इतत सतं चन्त्य तत्त्वत् ।
मदा मत्कतभभु ामातत तत क् ृत्वास ेमथासखु भ ॥् १३-३॥
kṛtaṁ kimapi naiva syād iti saṁcintya tattvataḥ
yadā yatkartumāyāti tat kṛtvāse yathāsukham
Recognising that in reality no action is ever committed, I live as I
please, just doing what presents itself to be done.
कभनभ ष्कै म्यतभनफन्धभ बावा दहे स्थमोतगन् ।
समं ोगामोगतवयहादहभास ेमथासखु भ ॥् १३-४॥
karmanaiṣkarmyanirbandhabhāvā dehasthayoginaḥ
saṁyogāyogavirahādahamāse yathāsukham
Yogis who identify themselves with their bodies are insistent on
fulfilling and avoiding certain actions, but I live as I please
abandoning attachment and rejection.
अथानभ थौ न भ े तस्थत्या गत्या न शमनने वा ।
ततष्ठन ग् च्छन स्व् ऩन त् िादहभास ेमथासखु भ॥् १३-५
arthānarthau na me sthityā gatyā na śayanena vā
tiṣṭhan gacchan svapan tasmādahamāse yathāsukham
No benefit or loss comes to me by standing, walking or lying
down, so consequently I live as I please whether standing,
walking or sleeping.
स्वऩतो नातस्त भ े हातन् तसतिमत्नभ वतो न वा ।
नाशोल्लासौ तवहामािदहभास ेमथासखु भ ॥् १३-६॥
svapato nāsti me hāniḥ siddhiryatnavato na vā
nāśollāsau vihāyāsmadahamāse yathāsukham
I lose nothing by sleeping and gain nothing by effort, so
consequently I live as I please, abandoning loss and success.
सखु ातदरूऩा तनमभ ं बावष्वे ारोक्य बतू यश् ।
शबु ाशबु े तवहामािादहभास ेमथासखु भ ॥् १३-७॥
sukhādirūpā niyamaṁ bhāveṣvālokya bhūriśaḥ
śubhāśubhe vihāyāsmādahamāse yathāsukham
Frequently observing the drawbacks of such things as pleasant
objects, I live as I please, abandoning the pleasant and
unpleasant.
अतकंचनबवं स्वास्थं कौऩीनत्वेऽतऩ दुरभबं ।
त्यागादान ेतवहामािादहभास ेमथासखु भ ॥् १३-१॥
janaka uvāca
akiṁcanabhavaṁ svāsthaṁ kaupīnatve'pi durlabham
tyāgādāne vihāyāsmādahamāse yathāsukham
Janaka: The inner freedom of having nothing is hard to achieve,
even with just a loin-cloth, but I live as I please abandoning both
renunciation and acquisition.
कुत्रातऩ खदे ् कामस्य तजह्वा कुत्रातऩ खर्द्ये त े ।
भन् कुत्रातऩ तत्त्यक्त्वा ऩरुु षाथ े तस्थत् सखु भ ॥् ३-२॥
kutrāpi khedaḥ kāyasya jihvā kutrāpi khedyate
manaḥ kutrāpi tattyaktvā puruṣārthe sthitaḥ sukham
Sometimes one experiences distress because of one's body,
sometimes because of one's speech, and sometimes because of
one's mind. Abandoning all of these, I live as I please in the goal
of humanity.
कृ त ं तकभतऩ नवै स्याद ्इतत सतं चन्त्य तत्त्वत् ।
मदा मत्कतभभु ामातत तत क् ृत्वास ेमथासखु भ ॥् १३-३॥
kṛtaṁ kimapi naiva syād iti saṁcintya tattvataḥ
yadā yatkartumāyāti tat kṛtvāse yathāsukham
Recognising that in reality no action is ever committed, I live as I
please, just doing what presents itself to be done.
कभनभ ष्कै म्यतभनफन्धभ बावा दहे स्थमोतगन् ।
समं ोगामोगतवयहादहभास ेमथासखु भ ॥् १३-४॥
karmanaiṣkarmyanirbandhabhāvā dehasthayoginaḥ
saṁyogāyogavirahādahamāse yathāsukham
Yogis who identify themselves with their bodies are insistent on
fulfilling and avoiding certain actions, but I live as I please
abandoning attachment and rejection.
अथानभ थौ न भ े तस्थत्या गत्या न शमनने वा ।
ततष्ठन ग् च्छन स्व् ऩन त् िादहभास ेमथासखु भ॥् १३-५
arthānarthau na me sthityā gatyā na śayanena vā
tiṣṭhan gacchan svapan tasmādahamāse yathāsukham
No benefit or loss comes to me by standing, walking or lying
down, so consequently I live as I please whether standing,
walking or sleeping.
स्वऩतो नातस्त भ े हातन् तसतिमत्नभ वतो न वा ।
नाशोल्लासौ तवहामािदहभास ेमथासखु भ ॥् १३-६॥
svapato nāsti me hāniḥ siddhiryatnavato na vā
nāśollāsau vihāyāsmadahamāse yathāsukham
I lose nothing by sleeping and gain nothing by effort, so
consequently I live as I please, abandoning loss and success.
सखु ातदरूऩा तनमभ ं बावष्वे ारोक्य बतू यश् ।
शबु ाशबु े तवहामािादहभास ेमथासखु भ ॥् १३-७॥
sukhādirūpā niyamaṁ bhāveṣvālokya bhūriśaḥ
śubhāśubhe vihāyāsmādahamāse yathāsukham
Frequently observing the drawbacks of such things as pleasant
objects, I live as I please, abandoning the pleasant and
unpleasant.
Chapter 12 ॥द्वादशोध्याम्॥
जनक उवाच ॥
कामकृत्यासह् ऩूवं ततो वातग्वस्तयासह् ।
अथ तचन्तासहस्तिाद ्एवभवे ाहभातस्थत् ॥ १२-१॥
janaka uvāca
kāyakṛtyāsahaḥ pūrvaṁ tato vāgvistarāsahaḥ
atha cintāsahastasmād evamevāhamāsthitaḥ
Janaka: First of all I was averse to physical activity, then to
lengthy speech, and finally to thinking itself, which is why I am
now established.
प्रीत्यबावेन शब्दादेयदृश्मत्वेन चात्मन् ।
तवऺऩे कै ाग्रहृदम एवभवे ाहभातस्थत् ॥ १२-२॥
prītyabhāvena śabdāderadṛśyatvena cātmanaḥ
vikṣepaikāgrahṛdaya evamevāhamāsthitaḥ
In the absence of delight in sound and the other senses, and by
the fact that I am myself not an object of the senses, my mind is
focused and free from distraction - which is why I am now
established.
सभाध्यासातदतवतऺप्तौ व्यवहाय् सभाधम े ।
एव ं तवरोक्य तनमभ ं एवभवे ाहभातस्थत् ॥ १२-३॥ ।
samādhyāsādivikṣiptau vyavahāraḥ samādhaye
evaṁ vilokya niyamaṁ evamevāhamāsthitaḥ
In the absence of delight in sound and the other senses, and by
the fact that I am myself not an object of the senses, my mind is
focused and free from distraction - which is why I am now
established.
हमे ोऩादमे तवयहाद ्एव ं हषतभवषादमो् ।
अबावादर्द्य ह े ब्रह्मन्न ए् वभवे ाहभातस्थत् ॥ १२-४॥
heyopādeyavirahād evaṁ harṣaviṣādayoḥ
abhāvādadya he brahmann evamevāhamāsthitaḥ
By relinquishing the sense of rejection and acceptance, and with
pleasure and disappointment ceasing today, brahmin - I am now
established.
आश्रभानाश्रभ ंध्यान ं तचत्तस्वीकृ तवजनभ ं ।
तवकि ं भभ वीक्ष्यतै यै वे भवे ाहभातस्थत् ॥ १२-५॥
āśramānāśramaṁ dhyānaṁ cittasvīkṛtavarjanam
vikalpaṁ mama vīkṣyaitairevamevāhamāsthitaḥ
Life in a community, then going beyond such a state, meditation
and the elimination of mind-made objects - by means of these I
have seen my error, and I am now established.
कभानभ ष्ठु ानभऻानाद ्मथवै ोऩयभस्तथा ।
फध्वु ा सम्यतगद ं तत्त्व ं एवभवे ाहभातस्थत् ॥ १२-६॥
karmānuṣṭhānamajñānād yathaivoparamastathā
budhvā samyagidaṁ tattvaṁ evamevāhamāsthitaḥ
Just as the performance of actions is due to ignorance, so their
abandonment is too. By fully recognising this truth, I am now
established.
अतचंत्यं तचंत्यभानोऽतऩ तचन्तारूऩं बजत्यसौ ।
त्यक्त्वा तद्भावन ं तिाद ्एवभवे ाहभातस्थत् ॥ १२-७॥
aciṁtyaṁ ciṁtyamāno'pi cintārūpaṁ bhajatyasau
tyaktvā tadbhāvanaṁ tasmād evamevāhamāsthitaḥ
Trying to think the unthinkable, is doing something unnatural to
thought. Abandoning such a practice therefore, I am now
established.
एवभवे कृ त ं मने स कृ ताथो बवदे सौ ।
एवभवे स्वबावो म् स कृ ताथो बवदे सौ ॥ १२-८॥
evameva kṛtaṁ yena sa kṛtārtho bhavedasau
evameva svabhāvo yaḥ sa kṛtārtho bhavedasau
He who has achieved this has achieved the goal of life. He who is
of such a nature has done what has to be done.
कामकृत्यासह् ऩूवं ततो वातग्वस्तयासह् ।
अथ तचन्तासहस्तिाद ्एवभवे ाहभातस्थत् ॥ १२-१॥
janaka uvāca
kāyakṛtyāsahaḥ pūrvaṁ tato vāgvistarāsahaḥ
atha cintāsahastasmād evamevāhamāsthitaḥ
Janaka: First of all I was averse to physical activity, then to
lengthy speech, and finally to thinking itself, which is why I am
now established.
प्रीत्यबावेन शब्दादेयदृश्मत्वेन चात्मन् ।
तवऺऩे कै ाग्रहृदम एवभवे ाहभातस्थत् ॥ १२-२॥
prītyabhāvena śabdāderadṛśyatvena cātmanaḥ
vikṣepaikāgrahṛdaya evamevāhamāsthitaḥ
In the absence of delight in sound and the other senses, and by
the fact that I am myself not an object of the senses, my mind is
focused and free from distraction - which is why I am now
established.
सभाध्यासातदतवतऺप्तौ व्यवहाय् सभाधम े ।
एव ं तवरोक्य तनमभ ं एवभवे ाहभातस्थत् ॥ १२-३॥ ।
samādhyāsādivikṣiptau vyavahāraḥ samādhaye
evaṁ vilokya niyamaṁ evamevāhamāsthitaḥ
In the absence of delight in sound and the other senses, and by
the fact that I am myself not an object of the senses, my mind is
focused and free from distraction - which is why I am now
established.
हमे ोऩादमे तवयहाद ्एव ं हषतभवषादमो् ।
अबावादर्द्य ह े ब्रह्मन्न ए् वभवे ाहभातस्थत् ॥ १२-४॥
heyopādeyavirahād evaṁ harṣaviṣādayoḥ
abhāvādadya he brahmann evamevāhamāsthitaḥ
By relinquishing the sense of rejection and acceptance, and with
pleasure and disappointment ceasing today, brahmin - I am now
established.
आश्रभानाश्रभ ंध्यान ं तचत्तस्वीकृ तवजनभ ं ।
तवकि ं भभ वीक्ष्यतै यै वे भवे ाहभातस्थत् ॥ १२-५॥
āśramānāśramaṁ dhyānaṁ cittasvīkṛtavarjanam
vikalpaṁ mama vīkṣyaitairevamevāhamāsthitaḥ
Life in a community, then going beyond such a state, meditation
and the elimination of mind-made objects - by means of these I
have seen my error, and I am now established.
कभानभ ष्ठु ानभऻानाद ्मथवै ोऩयभस्तथा ।
फध्वु ा सम्यतगद ं तत्त्व ं एवभवे ाहभातस्थत् ॥ १२-६॥
karmānuṣṭhānamajñānād yathaivoparamastathā
budhvā samyagidaṁ tattvaṁ evamevāhamāsthitaḥ
Just as the performance of actions is due to ignorance, so their
abandonment is too. By fully recognising this truth, I am now
established.
अतचंत्यं तचंत्यभानोऽतऩ तचन्तारूऩं बजत्यसौ ।
त्यक्त्वा तद्भावन ं तिाद ्एवभवे ाहभातस्थत् ॥ १२-७॥
aciṁtyaṁ ciṁtyamāno'pi cintārūpaṁ bhajatyasau
tyaktvā tadbhāvanaṁ tasmād evamevāhamāsthitaḥ
Trying to think the unthinkable, is doing something unnatural to
thought. Abandoning such a practice therefore, I am now
established.
एवभवे कृ त ं मने स कृ ताथो बवदे सौ ।
एवभवे स्वबावो म् स कृ ताथो बवदे सौ ॥ १२-८॥
evameva kṛtaṁ yena sa kṛtārtho bhavedasau
evameva svabhāvo yaḥ sa kṛtārtho bhavedasau
He who has achieved this has achieved the goal of life. He who is
of such a nature has done what has to be done.
Chapter 11 ॥एकादशोध्याम्॥
अष्टावक्र उवाच ॥
बावाबावतवकायश्च स्वबावातदतत तनश्चमी ।
तनतवकभ ायो गतक्लेश् सखु ने वै ोऩशाम्यतत ॥ ११-१॥
aṣṭāvakra uvāca
bhāvābhāvavikāraśca svabhāvāditi niścayī
nirvikāro gatakleśaḥ sukhenaivopaśāmyati
Ashtavakra:Unmoved and undistressed, realising that being,
non-being and change are of the very nature of things, one easily
finds peace.
ईश्वय् सवतभनभातभ ा नहे ान्य इतत तनश्चमी ।
अन्तगतभरतसवाशभ ् शान्त् क्वातऩ न सज्जत े॥ ११-२॥
īśvaraḥ sarvanirmātā nehānya iti niścayī
antargalitasarvāśaḥ śāntaḥ kvāpi na sajjate
At peace, having shed all desires within, and realising that
nothing exists here but the Lord, the Creator of all things, one is
no longer attached to anything.
आऩद् सऩं द् कारे दवै ादवे ते त तनश्चमी ।
तप्तृ ् स्वस्थतेन्द्यमो तनत्य ं न वाचछतत न शोचतत॥११-३॥
āpadaḥ saṁpadaḥ kāle daivādeveti niścayī
tṛptaḥ svasthendriyo nityaṁ na vānchati na śocati
Realising that misfortune and fortune come in their turn from
fate, one is contented, one's senses under control, and does not
like or dislike.
सखु दु्ख े जन्मभत्यृ ू दवै ादवे ते त तनश्चमी ।
साध्यादशी तनयामास् कुवन्नभ तऩ न तरप्यत े॥ ११-४॥
sukhaduḥkhe janmamṛtyū daivādeveti niścayī
sādhyādarśī nirāyāsaḥ kurvannapi na lipyate
Realising that pleasure and pain, birth and death are from fate,
and that one's desires cannot be achieved, one remains inactive,
and even when acting does not get attached.
तचन्तमा जामत े दु्ख ं नान्यथहे ते त तनश्चमी ।
तमा हीन् सखु ी शान्त् सवत्रभ गतरतस्पहृ ् ॥ ११-५॥
cintayā jāyate duḥkhaṁ nānyatheheti niścayī
tayā hīnaḥ sukhī śāntaḥ sarvatra galitaspṛhaḥ
Realising that suffering arises from nothing other than thinking,
dropping all desires one rids oneself of it, and is happy and at
peace everywhere.
नाहं दहे ो न भ े दहे ो फोधोऽहतभतत तनश्चमी ।
कैवल्य ं इव सप्रं ाप्तो न ियत्यकृ त ं कृ तभ ॥् ११-६॥
nāhaṁ deho na me deho bodho'hamiti niścayī
kaivalyaṁ iva saṁprāpto na smaratyakṛtaṁ kṛtam
Realising, "I am not the body, nor is the body mine. I am
awareness", one attains the supreme state and no longer
remembers things done or undone.
आब्रह्मस्तफं ऩमन्तभ ं अहभवे ते त तनश्चमी ।
तनतवकभ ि् शतुच् शान्त् प्राप्ताप्राप्ततवतनवतृभ ् ॥ ११-७॥
ābrahmastaṁbaparyantaṁ ahameveti niścayī
nirvikalpaḥ śuciḥ śāntaḥ prāptāprāptavinirvṛtaḥ
Realising, "I alone exist, from Brahma down to the last clump of
grass", one becomes free from uncertainty, pure, at peace and
unconcerned about what has been attained or not.
नाश्चमतभभद ं तवश्व ं न तकंतचतदतत तनश्चमी ।
तनवासभ न् स्फू ततभभ ात्रो न तकंतचतदव शाम्यतत ॥ ११-८॥
nāścaryamidaṁ viśvaṁ na kiṁciditi niścayī
nirvāsanaḥ sphūrtimātro na kiṁcidiva śāmyati
Realising that all this varied and wonderful world is nothing, one
becomes pure receptivity, free from inclinations, and as if
nothing existed, one finds peace.
बावाबावतवकायश्च स्वबावातदतत तनश्चमी ।
तनतवकभ ायो गतक्लेश् सखु ने वै ोऩशाम्यतत ॥ ११-१॥
aṣṭāvakra uvāca
bhāvābhāvavikāraśca svabhāvāditi niścayī
nirvikāro gatakleśaḥ sukhenaivopaśāmyati
Ashtavakra:Unmoved and undistressed, realising that being,
non-being and change are of the very nature of things, one easily
finds peace.
ईश्वय् सवतभनभातभ ा नहे ान्य इतत तनश्चमी ।
अन्तगतभरतसवाशभ ् शान्त् क्वातऩ न सज्जत े॥ ११-२॥
īśvaraḥ sarvanirmātā nehānya iti niścayī
antargalitasarvāśaḥ śāntaḥ kvāpi na sajjate
At peace, having shed all desires within, and realising that
nothing exists here but the Lord, the Creator of all things, one is
no longer attached to anything.
आऩद् सऩं द् कारे दवै ादवे ते त तनश्चमी ।
तप्तृ ् स्वस्थतेन्द्यमो तनत्य ं न वाचछतत न शोचतत॥११-३॥
āpadaḥ saṁpadaḥ kāle daivādeveti niścayī
tṛptaḥ svasthendriyo nityaṁ na vānchati na śocati
Realising that misfortune and fortune come in their turn from
fate, one is contented, one's senses under control, and does not
like or dislike.
सखु दु्ख े जन्मभत्यृ ू दवै ादवे ते त तनश्चमी ।
साध्यादशी तनयामास् कुवन्नभ तऩ न तरप्यत े॥ ११-४॥
sukhaduḥkhe janmamṛtyū daivādeveti niścayī
sādhyādarśī nirāyāsaḥ kurvannapi na lipyate
Realising that pleasure and pain, birth and death are from fate,
and that one's desires cannot be achieved, one remains inactive,
and even when acting does not get attached.
तचन्तमा जामत े दु्ख ं नान्यथहे ते त तनश्चमी ।
तमा हीन् सखु ी शान्त् सवत्रभ गतरतस्पहृ ् ॥ ११-५॥
cintayā jāyate duḥkhaṁ nānyatheheti niścayī
tayā hīnaḥ sukhī śāntaḥ sarvatra galitaspṛhaḥ
Realising that suffering arises from nothing other than thinking,
dropping all desires one rids oneself of it, and is happy and at
peace everywhere.
नाहं दहे ो न भ े दहे ो फोधोऽहतभतत तनश्चमी ।
कैवल्य ं इव सप्रं ाप्तो न ियत्यकृ त ं कृ तभ ॥् ११-६॥
nāhaṁ deho na me deho bodho'hamiti niścayī
kaivalyaṁ iva saṁprāpto na smaratyakṛtaṁ kṛtam
Realising, "I am not the body, nor is the body mine. I am
awareness", one attains the supreme state and no longer
remembers things done or undone.
आब्रह्मस्तफं ऩमन्तभ ं अहभवे ते त तनश्चमी ।
तनतवकभ ि् शतुच् शान्त् प्राप्ताप्राप्ततवतनवतृभ ् ॥ ११-७॥
ābrahmastaṁbaparyantaṁ ahameveti niścayī
nirvikalpaḥ śuciḥ śāntaḥ prāptāprāptavinirvṛtaḥ
Realising, "I alone exist, from Brahma down to the last clump of
grass", one becomes free from uncertainty, pure, at peace and
unconcerned about what has been attained or not.
नाश्चमतभभद ं तवश्व ं न तकंतचतदतत तनश्चमी ।
तनवासभ न् स्फू ततभभ ात्रो न तकंतचतदव शाम्यतत ॥ ११-८॥
nāścaryamidaṁ viśvaṁ na kiṁciditi niścayī
nirvāsanaḥ sphūrtimātro na kiṁcidiva śāmyati
Realising that all this varied and wonderful world is nothing, one
becomes pure receptivity, free from inclinations, and as if
nothing existed, one finds peace.
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