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 स्वाच्छ􀐙ं 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 े व􀐙भानो तन􀐙भानो 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.