Author: Sage Ashtavakra
The Ashtavakra Gita is an ancient, radical Hindu scripture of pure non-dualism (Advaita Vedanta). It is structured as a profound, uncompromising dialogue between the realized sage Ashtavakra and King Janaka on the nature of the Self, reality, and absolute oneness.Key Pillars of the Ashtavakra GitaUnlike other texts (such as the Bhagavad Gita), the Ashtavakra Gita does not prescribe moral duties, rituals, or steps for self-improvement. Instead, it offers a direct pathway to Self-realization through these fundamental concepts:
Pure Awareness: The text insists that you are already free, limitless, and untouched by the world. You are pure consciousness, functioning simply as the witness to all things.
Unreality of the World: The material world, along with the ego, is dismissed as an illusion created by ignorance. Recognizing this instantly dissolves desire and suffering.
No Doership: The scripture emphasizes that you are not the doer of actions. True liberation comes from understanding that the Divine is the ultimate driver of everything, allowing one to accept life exactly as it
Chapter 1: Chapter 1
Verse #1
यथा इव इक्षुरसे क्लृप्ता तेन व्याप्ता इव शर्करा |
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ||
yathā iva ikṣurase klṛptā tena vyāptā iva śarkarā | tathā viśvaṃ mayi klṛptaṃ mayā vyāptaṃ nirantaram ||
yatha iva iksurase klpta tena vyapta iva sarkara | tatha visva mayi klpta maya vyapta nirantaram ||
Just as sugar is pervaded by the sugarcane juice, so too, this world is pervaded by me, uninterruptedly.
Verse #2
एकं सर्वगतं व्योम बहि:अन्तर यथा घटे |
नित्यम् निरन्तरं ब्रह्म सर्वभूतगणे तथा ||
ekaṃ sarvagatam vyoma bahiḥ-antar yathā ghaṭe | nityam nirantaraṃ brahma sarvabhūtagaṇe tathā ||
eka sarvagatam vyoma bahi-antar yatha ghate | nityam nirantara brahma sarvabhutagane tatha ||
Just as the one space exists inside and outside a pot, so too does the eternal, uninterrupted Brahman pervade all beings.
Verse #3
जनक उवाच अहो निरञ्जनः शान्तः |
बोधः अहम् प्रकृतेः परः एतावन्तम् |
अहम् कालम् मोहेन एव विडम्बितः ||
janaka uvāca aho nirañjanaḥ śāntaḥ | bodhaḥ aham prakṛteḥ paraḥ etāvantam | aham kālam mohena eva viḍambitaḥ ||
janaka uvaca aho niranjana santa | bodha aham prakte para etavantam | aham kalam mohena eva viambita ||
Janaka said: Oh, I am truly the pure, stainless, peaceful Self, beyond nature. For such a long time, I have been deluded by ignorance!
Verse #4
यथा प्रकाशयामि एकः देहम् एनम् तथा जगत् अतः |
मम जगत् सर्वम् अथवा न च किञ्चन ||
yathā prakāśayāmi ekaḥ deham enam tathā jagat ataḥ | mama jagat sarvam athavā na ca kiñcana ||
yatha prakasayami eka deham enam tatha jagat ata | mama jagat sarvam athava na ca kincana ||
Just as I illuminate this body, I illuminate the entire world. Therefore, the entire world is mine, or else, nothing exists.
Verse #5
स शरीरम् अहो विश्वम् परित्यज्य मया |
अधुना कुतश्चित् कौशलात् एव परमात्मा विलोक्यते ||
sa śarīram aho viśvam parityajya mayā | adhunā kutaścit kauśalāt eva paramātmā vilokyate ||
sa sariram aho visvam parityajya maya | adhuna kutascit kausalat eva paramatma vilokyate ||
Oh, having given up this body and the world, I now perceive the supreme Self through some skill.
Verse #6
यथा न तोयतः भिन्नाः तरङ्गाः फेनबुद्बुदाः |
आत्मनः न तथा भिन्नम् विश्वम् आत्मविनिर्गतम् ||
yathā na toyataḥ bhinnāḥ taraṅgāḥ phenabudbudāḥ | ātmanaḥ na tathā bhinnam viśvam ātmavinirgatam ||
yatha na toyata bhinna taranga phenabudbuda | atmana na tatha bhinnam visvam atmavinirgatam ||
Just as waves, foam, and bubbles are not separate from water, so too, this world is not separate from the Self from which it arises.
Verse #7
तन्तुमात्रः भवेत् एव पटः यद्वत् विचारितः |
आत्मतन्मात्रम् एव इदं तद्वत् विश्वम् विचारितम् ||
tantumātraḥ bhavet eva paṭaḥ yadvat vicāritaḥ | ātmatanmātram eva idaṃ tadvat viśvam vicāritam ||
tantumatra bhavet eva pata yadvat vicarita | atmatanmatram eva ida tadvat visvam vicaritam ||
Just as the cloth is nothing but threads upon reflection, so too, this world is nothing but the Self when reflected upon.
Verse #8
अथ श्रीमद् अष्टावक्रगीता प्रारभ्यते जनक |
उवाच कथं ज्ञानम् अवाप्नोति कथं |
मुक्तिः भविष्यति वैराग्यम् च कथं |
प्राप्तम एतत् ब्रूहि मम प्रभो ||
atha śrīmad aṣṭāvakragītā prārabhyate janaka | uvāca kathaṃ jñānam avāpnoti kathaṃ | muktih bhaviṣyati vairāgyam ca kathaṃ | prāptam etat brūhi mama prabho ||
atha srimad astavakragita prarabhyate janaka | uvaca katha jnanam avapnoti katha | muktih bhavisyati vairagyam ca katha | praptam etat bruhi mama prabho ||
Janaka said: How is knowledge attained? How does liberation come about? How is dispassion achieved? Please tell me this, O Lord.
Verse #9
अष्टावक्र उवाच मुक्तिम् इच्छसि चेत् |
तात विषयान् विषवत् त्यज क्षमा आर्जव |
दया तोष सत्यं पीयूषवत् भज ||
aṣṭāvakra uvāca muktim icchasi cet | tāta viṣayān viṣavat tyaja kṣamā ārjava | dayā toṣa satyaṃ pīyūṣavat bhaja ||
astavakra uvaca muktim icchasi cet | tata visayan visavat tyaja ksama arjava | daya tosa satya piyusavat bhaja ||
Aṣṭāvakra said: If you desire liberation, O child, abandon the sense objects like poison, and cultivate forgiveness, sincerity, compassion, contentment, and truth as if they were nectar.
Verse #10
न पृथ्वी न जलं न अग्निः न वायुः द्यौः |
न वा भवान् एषाम् साक्षिणम् आत्मानं चिद्रूपं विद्धि मुक्तये ||
na pṛthvī na jalaṃ na agniḥ na vāyuḥ dyauḥ | na vā bhavān eṣām sākṣiṇam ātmānam cidrūpaṃ viddhi muktaye ||
na pthvi na jala na agni na vayu dyau | na va bhavan esam saksinam atmanam cidrupa viddhi muktaye ||
You are not the earth, nor the water, nor the fire, nor the air, nor the space. Know the Self as the witness to all these, which is of the nature of consciousness, and attain liberation.
Verse #11
यदि देहं पृथक् कृत्य चिति विश्राम्य |
तिष्ठसि अधुनैव सुखी शान्तः बन्धमुक्तः भविष्यसि ||
yadi deham pṛthak kṛtya citi viśrāmya | tiṣṭhasi adhunaiva sukhī śāntaḥ bandhamuktaḥ bhaviṣyasi ||
yadi deham pthak ktya citi visramya | tisthasi adhunaiva sukhi santa bandhamukta bhavisyasi ||
If you detach yourself from the body and rest in consciousness, you will immediately be happy, peaceful, and free from bondage.
Verse #12
न त्वं विप्रादिकः वर्णः न आश्रमि न |
अक्षगोचरः असङ्गः असि निराकारः विश्वसाक्षी सुखी भव ||
na tvaṃ viprādikaḥ varṇaḥ na āśramī na | akṣagocaraḥ asaṅgaḥ asi nirākāraḥ viśvasākṣī sukhī bhava ||
na tva vipradika varna na asrami na | aksagocara asanga asi nirakara visvasaksi sukhi bhava ||
You are neither the caste (Brahmin, etc.), nor the stage of life, nor anything perceivable by the senses. You are unattached, formless, the witness of the universe. Be happy.
Verse #13
धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो न |
कर्तासि न भोक्तासि मुक्त एव असि सर्वदा ||
dharmādharmau sukhaṃ duḥkhaṃ mānasāni na te vibho na | kartāsi na bhoktāsi mukta eva asi sarvadā ||
dharmadharmau sukha dukha manasani na te vibho na | kartasi na bhoktasi mukta eva asi sarvada ||
Righteousness and unrighteousness, pleasure and pain, belong to the mind, not to you. You are neither the doer nor the enjoyer. Indeed, you are ever free.
Verse #14
एकः द्रष्टा असि सर्वस्य मुक्तप्रायः असि सर्वदा अयम् |
एव हि ते बन्धः द्रष्टारम् पश्यसि इतरेम् ||
ekaḥ draṣṭā asi sarvasya muktaprāyaḥ asi sarvadā ayam | eva hi te bandhaḥ drashtaaram paśyasi itaram ||
eka drasta asi sarvasya muktapraya asi sarvada ayam | eva hi te bandha drashtaaram pasyasi itaram ||
You are the one witness of everything and are ever free. Your only bondage is that you see the seer as separate.
Verse #15
अहम् कर्तेति अहंमान महाकृष्णाहि दंशितः न |
अहम् कर्तेति विश्वासामृतं पीत्वा सुखं चर ||
aham karteti ahaṃmāna mahākṛṣṇāhi daṃśitaḥ na | aham karteti viśvāsāmṛtaṃ pītvā sukhaṃ cara ||
aham karteti ahamana mahaksnahi dasita na | aham karteti visvasamta pitva sukha cara ||
Bitten by the great black serpent of egoism in the form of 'I am the doer,' drink the nectar of the conviction 'I am not the doer' and be happy.
Verse #16
एकः विशुद्धबोधः अहम् इति निश्चयवह्निना |
प्रज्वाल्य अज्ञानगहनम् वीतशोकः सुखी भव ||
ekaḥ viśuddhabodhaḥ aham niścayavahninā | prajvālya ajñānagahanam vītaśokaḥ sukhī bhava ||
eka visuddhabodha aham niscayavahnina | prajvalya ajnanagahanam vitasoka sukhi bhava ||
With the fire of the certainty that 'I am pure consciousness,' burn down the dense forest of ignorance and be free from sorrow. Be happy.
Verse #17
यत्र विश्वम् इदं भाति कल्पितम् रज्जुसर्पवत् |
आनन्दपरमानन्दः स बोधः त्वं सुखं भव ||
yatra viśvam idaṃ bhāti kalpitam rajjusarpavat | ānandaparamānandaḥ sa bodhaḥ tvaṃ sukhaṃ bhava ||
yatra visvam ida bhati kalpitam rajjusarpavat | anandaparamananda sa bodha tva sukha bhava ||
Where this universe appears like an imagined rope-snake, there lies supreme bliss. You are that knowledge, so be happy.
Verse #18
मुक्ताभिमानी मुक्तः हि बद्धः बद्धाभिमानी अपि किंवदन्ती इह |
सत्य इयम् या मतिः सा गतिः भवेत् ||
muktābhimānī muktaḥ hi baddhaḥ baddhābhimānī api kiṃvadantī iha | satya iyam yā matiḥ sā gatiḥ bhavet ||
muktabhimani mukta hi baddha baddhabhimani api kivadanti iha | satya iyam ya mati sa gati bhavet ||
The one who thinks they are free is indeed free, and the one who thinks they are bound is indeed bound. As one thinks, so it becomes. This is the truth in the world.
Verse #19
आत्मा साक्षी विभुः पूर्ण एकः मुक्तः चित् |
अक्रियः असङ्गः निःस्पृहः शान्तः भ्रमात् संसारवान् इव ||
ātmā sākṣī vibhuḥ pūrṇa ekaḥ muktaḥ cit | akriyaḥ asaṅgaḥ niḥspṛhaḥ śāntaḥ bhramāt saṃsāravān iva ||
atma saksi vibhu purna eka mukta cit | akriya asanga nispha santa bhramat sasaravan iva ||
The Self is the witness, all-pervading, full, one, free, consciousness, and inactive. It is unattached, desireless, and peaceful. Yet, due to delusion, it appears as though involved in the cycle of birth and death.
Verse #20
कूटस्थम् बोधम् अद्वैतम् आत्मानं परिभावय आभासः अहम् |
भ्रमं मुक्त्वा भावं बाह्यम् अथ अन्तरम् ||
kūṭastham bodham advaitam ātmānam paribhāvaya ābhāsaḥ aham | bhramam muktvā bhāvaṃ bāhyam atha antaram ||
kutastham bodham advaitam atmanam paribhavaya abhasa aham | bhramam muktva bhava bahyam atha antaram ||
Realize the Self as the unchanging, non-dual consciousness. Giving up the illusion of the 'I' and delusion, recognize both the external and internal worlds as mere appearances.
Verse #21
देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक बोधोऽहं |
ज्ञानखड्गेन तन्निकृत्य सुखी भव ||
dehābhimānapāśena ciraṃ baddho'si putraka bodho'haṃ | jñānakhaḍgena tannikṛtya sukhī bhava ||
dehabhimanapasena cira baddho'si putraka bodho'ha | jnanakhagena tanniktya sukhi bhava ||
For a long time, you have been bound by the noose of attachment to the body, O child. Cut it off with the sword of knowledge, 'I am consciousness,' and be happy.
Verse #22
निःसङ्गः निष्क्रियः असि त्वम् स्वप्रकाशः निरञ्जनः अयम् |
एव हि ते बन्धः समाधिम् अनुतिष्ठसि ||
niḥsaṅgaḥ niṣkriyaḥ asi tvam svaprakāśaḥ nirañjanaḥ ayam | eva hi te bandhaḥ samādhim anutiṣṭhasi ||
nisanga niskriya asi tvam svaprakasa niranjana ayam | eva hi te bandha samadhim anutisthasi ||
You are unattached, actionless, self-illuminating, and pure. Your only bondage is that you practice concentration.
Verse #23
त्वया व्याप्तम् इदं विश्वं त्वयि प्रोतं |
यथार्थतः शुद्धबुद्धस्वरूपः त्वं मा गमः क्षुद्रचित्तताम् ||
tvayā vyāptam idaṃ viśvaṃ tvayi protaṃ | yathārthataḥ śuddhabuddhasvarūpaḥ tvaṃ mā gamaḥ kṣudracittatām ||
tvaya vyaptam ida visva tvayi prota | yatharthata suddhabuddhasvarupa tva ma gama ksudracittatam ||
The entire universe is pervaded by you and strung in you like beads on a string. You are pure, awakened consciousness. Do not fall into small-mindedness.
Verse #24
निरपेक्षः निर्विकारः निर्भरः शीतलाशयः |
अगाधबुद्धिः अक्षुब्धः भव चिन्मात्रवासनः ||
nirapekṣaḥ nirvikāraḥ nirbharaḥ śītalāśayaḥ | agādhabuddhiḥ akṣubdhaḥ bhava cinmātravāsanaḥ ||
nirapeksa nirvikara nirbhara sitalasaya | agadhabuddhi aksubdha bhava cinmatravasana ||
Be without expectation, unchanging, complete, calm-minded, having profound wisdom, and unshaken. Let your only inclination be towards pure consciousness.
Verse #25
साकारम् अनृतम् विद्धि निराकारम् तु निश्चलम् |
एतत् तत्त्वोपदेशेन न पुनः भवसम्भवः ||
sākāram anṛtam viddhi nirākāram tu niścalam | etat tattvopadeśena na punaḥ bhavasambhavaḥ ||
sakaram antam viddhi nirakaram tu niscalam | etat tattvopadesena na puna bhavasambhava ||
Know that form is unreal and the formless is unchanging. With this instruction in truth, the cycle of rebirth will not arise for you again.
Verse #26
यथा एव आदर्श मध्यस्थे रूपे अन्तः परितः तु |
सः तथा एव अस्मिन् शरीरे अन्तः परितः परमेश्वरः ||
yathā eva ādarśa madhyasthe rūpe antaḥ paritaḥ tu | saḥ tathā eva asmin śarīre antaḥ paritaḥ parameśvaraḥ ||
yatha eva adarsa madhyasthe rupe anta parita tu | sa tatha eva asmin sarire anta parita paramesvara ||
Just as a reflection appears within and all around a mirror, so does the Supreme Lord pervade within and all around this body.
Verse #27
आत्माज्ञानात् जगत् भाति आत्मज्ञानात् न भासते रज्ज्वज्ञानात् |
अहिः भाति तज्ज्ञानात् भासते न हि ||
ātmājñānāt jagat bhāti ātmajñānāt na bhāsate rajjvajñānāt | ahiḥ bhāti tajjñānāt bhāsate na hi ||
atmajnanat jagat bhati atmajnanat na bhasate rajjvajnanat | ahi bhati tajjnanat bhasate na hi ||
The world appears due to ignorance of the Self. With the knowledge of the Self, the world ceases to appear. Just as a snake appears due to ignorance of the rope, but with the knowledge of the rope, the snake ceases to appear.
Verse #28
प्रकाशः मे निजं रूपं न अतिरिक्तः अस्मि अहम् ततः |
यदा प्रकाशते विश्वं तदा अहम् भासः एव हि ||
prakāśaḥ me nijaṃ rūpam na atiriktaḥ asmi aham tataḥ | yadā prakāśate viśvaṃ tadā aham bhāsaḥ eva hi ||
prakasa me nija rupam na atirikta asmi aham tata | yada prakasate visva tada aham bhasa eva hi ||
Light is my true nature, and I am not separate from it. When the world is illuminated, I am that light alone.
Verse #29
अहो विकल्पितं विश्वम् अज्ञानात् मयि भासते रूप्यम् |
शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा ||
aho vikalpitam viśvam ajñānāt mayi bhāsate rūpyam | śuktau phaṇī rajjau vāri sūryakare yathā ||
aho vikalpitam visvam ajnanat mayi bhasate rupyam | suktau phani rajjau vari suryakare yatha ||
Oh, the world is imagined in me due to ignorance, just as silver is imagined in a shell, a snake in a rope, or water in the sun's rays.
Verse #30
मत्तः विनिर्गतम् विश्वम् मयि एव लयम् एष्यति |
मृदि कुम्भः जले वीचिः कनके कटकम् यथा ||
mattaḥ vinirgatam viśvam mayi eva layam eṣyati | mṛdi kumbhaḥ jale vīciḥ kanake kaṭakam yathā ||
matta vinirgatam visvam mayi eva layam esyati | mdi kumbha jale vici kanake katakam yatha ||
The world arises from me and will dissolve back into me, just as a pot comes from clay, a wave from water, and a bracelet from gold.
Verse #31
अहो अहम् नमः मह्यम् विनाशः यस्मिन् नास्ति |
मे ब्रह्मादि स्तम्ब पर्यन्तम जगन्नाशः अपि तिष्ठतः ||
aho aham namaḥ mahyaṃ vināśaḥ yasmin nāsti | me brahmādi stamba paryantam jagannāśaḥ api tiṣṭhataḥ ||
aho aham nama mahya vinasa yasmin nasti | me brahmadi stamba paryantam jagannasa api tisthata ||
Oh! Salutations to myself, for there is no destruction for me. Even when the world, from Brahma to a blade of grass, is destroyed, I remain.
Verse #32
अहो अहम् नमः मह्यम् एकः अहम् देहवान् अपि |
क्वचित् न गन्ता न आगन्ता व्याप्य विश्वम् अवस्थितः ||
aho aham namaḥ mahyaṃ ekaḥ aham dehavān api | kvacit na gantā na āgantā vyāpya viśvam avasthitaḥ ||
aho aham nama mahya eka aham dehavan api | kvacit na ganta na aganta vyapya visvam avasthita ||
Oh! Salutations to myself, the one who, even with a body, neither goes anywhere nor comes. I pervade the entire universe and reside everywhere.
Verse #33
अहो अहम् नमः मह्यम् दक्षः नास्ति इह |
मत्समः असंस्पृश्य शरीरेण येन विश्वम् चिरम् धृतम् ||
aho aham namaḥ mahyaṃ dakṣaḥ nāsti iha | matsamaḥ asaṃspṛśya śarīreṇa yena viśvam ciram dhṛtam ||
aho aham nama mahya daksa nasti iha | matsama asaspsya sarirena yena visvam ciram dhtam ||
Oh! Salutations to myself, for there is no one as skillful as me. Without touching the body, I have held the world for a long time.
Verse #34
अहो अहं नमः मह्यम् यस्य मे नास्ति |
किञ्चन अथवा यस्य मे सर्वम् यत् वाङ्मनसगोचरम् ||
aho ahaṃ namaḥ mahyaṃ yasya me nāsti | kiñcana athavā yasya me sarvam yat vāṅmanasagocaram ||
aho aha nama mahya yasya me nasti | kincana athava yasya me sarvam yat vanmanasagocaram ||
Oh! Salutations to myself, for I have nothing, or perhaps everything within the realm of speech and mind belongs to me.
Verse #35
ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम् अज्ञानाद् |
भाति यत्र इदं सः अहम् अस्मि निरञ्जनः ||
jñānaṃ jñeyam tathā jnaataa tritayam nāsti vāstavam ajñānād | bhāti yatra idaṃ saḥ aham asmi nirañjanaḥ ||
jnana jneyam tatha jnaataa tritayam nasti vastavam ajnanad | bhati yatra ida sa aham asmi niranjana ||
The triad of knowledge, the known, and the knower does not exist in reality. Due to ignorance, this appears, but I am that pure, taintless Self.
Verse #36
द्वैतमूलम् अहो दुःखम् न अन्यत् तस्य अस्ति भेषजम् दृश्यम् |
एतत् मृषा सर्वम् एकः अहम् चित् रसः अमलः ||
dvaitamūlam aho duḥkham na anyat tasya asti bheṣajam dṛśyam | etat mrishaa sarvam ekaḥ aham cit rasaḥ amalaḥ ||
dvaitamulam aho dukham na anyat tasya asti bhesajam dsyam | etat mrishaa sarvam eka aham cit rasa amala ||
Oh, duality is the root of all sorrow, and there is no cure for it but the realization of oneness. All that is seen is false; I alone am the essence of pure consciousness.
Verse #37
बोधमात्रः अहम् अज्ञानात् उपाधिः कल्पितः मया |
एवम् विमृशतः नित्यम् निर्विकल्पे स्थितिः मम ||
bodhamātraḥ aham ajñānāt upādhiḥ kalpitah mayā | evam vimṛśataḥ nityam nirvikalpe sthitiḥ mama ||
bodhamatra aham ajnanat upadhi kalpitah maya | evam vimsata nityam nirvikalpe sthiti mama ||
I am pure consciousness alone. Due to ignorance, I have imagined limitations. Reflecting thus constantly, I abide in the undivided state.
Verse #38
न मे बन्धः अस्ति मोक्षः वा भ्रान्तिः शान्ता निराश्रया |
अहो मयि स्थितम् विश्वम् वस्तुतः न मयि स्थितम् ||
na me bandhaḥ asti mokṣaḥ vā bhrāntiḥ śāntā nirāśrayā | aho mayi sthitam viśvam vastutaḥ na mayi sthitam ||
na me bandha asti moksa va bhranti santa nirasraya | aho mayi sthitam visvam vastuta na mayi sthitam ||
There is no bondage for me, nor is there liberation. Delusion has ceased, without any foundation. Oh! The world seems to exist in me, but in reality, it does not reside in me.
Verse #39
सशरीरम् इदं विश्वम् न किञ्चित् इति निश्चितम् |
शुद्धचिन्मात्र आत्मा च तत् कस्मिन् कल्पना अधुना ||
saśarīram idaṃ viśvam na kiñcit niścitam | śuddhacinmātra ātmā ca tat kasmin kalpanaa adhunā ||
sasariram ida visvam na kincit niscitam | suddhacinmatra atma ca tat kasmin kalpanaa adhuna ||
This world, even with the body, is nothing at all. This is certain. The Self is pure consciousness alone, so in what can there now be any imagination?
Verse #40
शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा |
कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ||
śarīraṃ svarganarakau bandhamokṣau bhayaṃ tathā | kalpanāmātramevaitat kiṃ me kāryaṃ cidātmanaḥ ||
sarira svarganarakau bandhamoksau bhaya tatha | kalpanamatramevaitat ki me karya cidatmana ||
The body, heaven and hell, bondage and liberation, and fear are all mere imagination. What purpose do they serve for me, the pure Self?
Verse #41
अहो जनसमूहे अपि न द्वैतं पश्यतो मम |
अरण्यमिव संवृत्तं क्व रतिं करवाणि अहम् ||
aho janasamūhe api na dvaitaṃ paśyataḥ mama | araṇyamiva saṃvṛttaṃ kva ratiṃ karavāṇi aham ||
aho janasamuhe api na dvaita pasyata mama | aranyamiva savtta kva rati karavani aham ||
Oh! Even in a crowd of people, I see no duality. It all seems like a forest to me. Where, then, shall I find enjoyment?
Verse #42
न अहम् देहः न मे देहः जीवः न अहम् अहम् हि |
चित् अयम् एव हि मे बन्धः आसीत् या जीविते स्पृहा ||
na aham dehaḥ na me dehaḥ jiivah na aham aham hi | cit ayam eva hi me bandhaḥ āsīt yā jīvite spṛhā ||
na aham deha na me deha jiivah na aham aham hi | cit ayam eva hi me bandha asit ya jivite spha ||
I am not the body, nor is the body mine. I am not the individual soul; I am pure consciousness. This alone was my bondage – the attachment to life.
Verse #43
अहो भुवनकल्लोलैः विचित्रैः द्राक् समुत्थितम् |
मयि अनन्तमहाम्भोधौ चित्तवाते समुद्यते ||
aho bhuvanakallolaiḥ vicitraiḥ drāk samutthitam | mayi anantamahāmbhodhau cittavāte samudyate ||
aho bhuvanakallolai vicitrai drak samutthitam | mayi anantamahambhodhau cittavate samudyate ||
Oh! By the manifold waves of the world, it quickly arises in me, the infinite great ocean, when stirred by the winds of the mind.
Verse #44
मयि अनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति |
अभाग्यात् जीववणिजः जगत्पोतः विनश्वरः ||
mayi anantamahāmbhodhau cittavāte praśāmyati | abhāgyāt jīvavaṇijaḥ jagatpotaḥ vinaśvaraḥ ||
mayi anantamahambhodhau cittavate prasamyati | abhagyat jivavanija jagatpota vinasvara ||
When the wind of the mind ceases in me, the infinite great ocean, the boat of the world, steered by the merchant of life, perishes due to misfortune.
Verse #45
मयि अनन्तमहाम्भोधौ आश्चर्यं जीववीचयः उद्यन्ति |
घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः ||
mayi anantamahāmbhodhau āścaryaṃ jīvavīcayaḥ udyanti | ghnanti khelanti praviśanti svabhāvataḥ ||
mayi anantamahambhodhau ascarya jivavicaya udyanti | ghnanti khelanti pravisanti svabhavata ||
In me, the infinite great ocean, the waves of life wondrously arise, strike, play, and subside by their very nature.
Verse #46
अष्टावक्र उवाच अविनाशिनं आत्मानम् |
एकम् विज्ञाय तत्त्वतः तव आत्मज्ञानस्य |
धीरस्य कथम् अर्थार्जने रतिः ||
aṣṭāvakra uvāca avināśinam ātmānam | ekaṃ vijñāya tattvataḥ tava ātmajñānasya | dhīrasya katham arthārjane ratiḥ ||
astavakra uvaca avinasinam atmanam | eka vijnaya tattvata tava atmajnanasya | dhirasya katham artharjane rati ||
Aṣṭāvakra said: How can one who has realized the imperishable, non-dual Self and is wise, develop any interest in the pursuit of wealth?
Verse #47
आत्माज्ञानात् अहो प्रीतिः विषयभ्रमगोचरे शुकतेः |
अज्ञानतः लोभः यथा रजतविभ्रमे ||
ātmājñānāt aho prītiḥ viṣayabhramagocare śukteḥ | ajñānataḥ lobhaḥ yathā rajatavibhrame ||
atmajnanat aho priti visayabhramagocare sukte | ajnanata lobha yatha rajatavibhrame ||
Alas, just as greed arises due to mistaking a shell for silver out of ignorance, attachment to sense objects arises due to ignorance of the Self.
Verse #48
विश्वं स्फुरति यत्र इदं तरङ्गाः इव सागरे सः |
अहम् अस्मि इति विज्ञाय किं दीन इव धावसि ||
viśvaṃ sphurati yatra idaṃ taraṅgāḥ iva sāgare saḥ | aham asmi vijñāya kiṃ dīna iva dhāvasi ||
visva sphurati yatra ida taranga iva sagare sa | aham asmi vijnaya ki dina iva dhavasi ||
The universe manifests like waves in the ocean. Knowing, "I am that," why do you run about like a miserable person?
Verse #49
श्रुत्वा अपि शुद्धचैतन्य आत्मानम् अति |
सुन्दरम् उपस्थे अत्यन्तसंसक्तः मालिन्यम् अधिगच्छति ||
śrutvā api śuddhacaitanya ātmānam ati | sundaram upasthe atyantasaṃsaktaḥ mālinyam adhigacchati ||
srutva api suddhacaitanya atmanam ati | sundaram upasthe atyantasasakta malinyam adhigacchati ||
Even after hearing about the Self as pure consciousness and supremely beautiful, one who remains deeply attached to the body attains impurity.
Verse #50
सर्वभूतेषु च आत्मानं सर्वभूतानि च आत्मनि |
मुनेः जानतः आश्चर्यं ममत्वम् अनुवर्तते ||
sarvabhūteṣu ca ātmānam sarvabhūtāni ca ātmani | muneḥ jānataḥ āścaryaṃ mamatvam anuvartate ||
sarvabhutesu ca atmanam sarvabhutani ca atmani | mune janata ascarya mamatvam anuvartate ||
It is astonishing that for the sage who knows that the Self is in all beings and all beings are in the Self, a sense of possessiveness still persists.
Verse #51
आस्थितः परमाद्वैतं मोक्षार्थे अपि व्यवस्थितः |
आश्चर्यं कामवशगः विकलः केलिशिक्षया ||
āsthitaḥ paramādvaitaṃ mokṣārthe api vyavasthitaḥ | āścaryaṃ kāmavaśagaḥ vikalaḥ keliśikṣayā ||
asthita paramadvaita moksarthe api vyavasthita | ascarya kamavasaga vikala kelisiksaya ||
It is astonishing that one who is established in the supreme non-duality, and even striving for liberation, is still subjugated by desire and indulges in pleasures.
Verse #52
उद्भूतं ज्ञानदुर्मित्रम् अवधार्य अतिदुर्बलः आश्चर्यं |
कामम् आकाङ्क्षेत् कालम् अन्तम् अनुश्रितः ||
udbhūtam jñānadurmitram avadhārya atidurbalaḥ āścaryaṃ | kāmam ākāṅkṣet kālam antam anuśritaḥ ||
udbhutam jnanadurmitram avadharya atidurbala ascarya | kamam akankset kalam antam anusrita ||
It is astonishing that one, after realizing that their knowledge is misleading and they are extremely weak, still seeks desire, even when dependent on time, which leads to death.
Verse #53
इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः आश्चर्यं |
मोक्षकामस्य मोक्षात् एव विभीषिका ||
ihāmutra viraktasya nityānityavivekinaḥ āścaryaṃ | mokṣakāmasya mokṣāt eva vibhīṣikā ||
ihamutra viraktasya nityanityavivekina ascarya | moksakamasya moksat eva vibhisika ||
It is astonishing that one who is detached from both this world and the next, and who discriminates between the eternal and the non-eternal, is still afraid of liberation.
Verse #54
धीरः तु भोज्यमानः अपि पीड्यमानः अपि सर्वदा |
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ||
dhīraḥ tu bhojyamānaḥ api pīḍyamānaḥ api sarvadā | ātmānam kevalaṃ paśyan na tuṣyati na kupyati ||
dhira tu bhojyamana api piyamana api sarvada | atmanam kevala pasyan na tusyati na kupyati ||
The wise one, always seeing the Self alone, neither rejoices in pleasure nor gets angry when pained, even when being fed or tortured.
Verse #55
चेष्टमानं शरीरं स्वं पश्यति अन्यशरीरवत् संस्तवे |
च अपि निन्दायां कथं क्षुभ्येत् महाशयः ||
ceṣṭamānaṃ śarīraṃ svaṃ paśyati anyaśarīravat saṃstave | ca api nindāyāṃ kathaṃ kṣubhyet mahāśayaḥ ||
cestamana sarira sva pasyati anyasariravat sastave | ca api nindaya katha ksubhyet mahasaya ||
The great one, seeing his own body as though it were another's, does not get disturbed by praise or criticism.
Verse #56
मायामात्रम् इदं विश्वं पश्यन् विगतकौतुकः अपि |
सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ||
māyāmātram idaṃ viśvaṃ paśyan vigatakautukaḥ api | sannihite mṛtyau kathaṃ trasyati dhīradhīḥ ||
mayamatram ida visva pasyan vigatakautuka api | sannihite mtyau katha trasyati dhiradhi ||
Seeing this world as mere illusion, free from excitement or curiosity, how would the wise one tremble even in the face of imminent death?
Verse #57
निःस्पृहं मानसं यस्य नैराश्ये अपि महात्मनः |
तस्य आत्मज्ञानतृप्तस्य तुलना केन जायते ||
niḥspṛham mānasaṃ yasya nairāśye api mahātmanaḥ | tasya ātmajñānatṛptasya tulanā kena jāyate ||
nispham manasa yasya nairasye api mahatmana | tasya atmajnanatptasya tulana kena jayate ||
For the great one whose mind is free from desires, even in hopelessness, who is satisfied with the knowledge of the Self, what can be compared to him?
Verse #58
स्वभावात् एव जानानः दृश्यम् एतत् न किञ्चन इदं |
ग्राह्यम इदं त्याज्यम् स किं पश्यति धीरधीः ||
svabhāvāt eva jānānaḥ dṛśyam etat na kiñcana idaṃ | grāhyam idaṃ tyājyam sa kiṃ paśyati dhīradhīḥ ||
svabhavat eva janana dsyam etat na kincana ida | grahyam ida tyajyam sa ki pasyati dhiradhi ||
Knowing by nature that the visible world is nothing, what does the wise one see as worth accepting or rejecting?
Verse #59
अन्तः त्यक्त कषायस्य निर्द्वन्द्वस्य निराशिषः यदृच्छया |
आगतः भोगः न दुःखाय न तुष्टये ||
antaḥ tyakta kaṣāyasya nirdvandvasya nirāśiṣaḥ yadṛcchayā | āgataḥ bhogaḥ na duḥkhāya na tuṣṭaye ||
anta tyakta kasayasya nirdvandvasya nirasisa yadcchaya | agata bhoga na dukhaya na tustaye ||
For the one who is inwardly free from impurities, free from dualities, and free from desires, any experience that comes by chance neither causes sorrow nor brings satisfaction.
Verse #60
जनक उवाच हन्त आत्मज्ञानस्य |
धीरस्य खेलतः भोगलीलया न हि |
संसारवाहीकैः मूढैः सह समानता ||
janaka uvāca hanta ātmajñānasya | dhīrasya khelataḥ bhogalīlayā na hi | saṃsāravāhīkaiḥ mūḍhaiḥ saha samānatā ||
janaka uvaca hanta atmajnanasya | dhirasya khelata bhogalilaya na hi | sasaravahikai muhai saha samanata ||
Janaka said: Alas! There can be no equality between the wise, who play in the enjoyment of Self-knowledge, and the ignorant who are driven by worldly desires.
Verse #61
यत् पदं प्रेप्सवः दीनाः शक्राद्याः सर्वदेवताः अहो |
तत्र स्थितः योगी न हर्षम् उपगच्छति ||
yat padaṃ prepsavaḥ dīnāḥ śakrādyāḥ sarvadevatāḥ aho | tatra sthitaḥ yogī na harṣam upagacchati ||
yat pada prepsava dina sakradya sarvadevata aho | tatra sthita yogi na harsam upagacchati ||
The yogi, established in the state that is sought by even Indra and other gods, does not experience any joy (from worldly pleasures).
Verse #62
तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शः हि अन्तः न जायते |
न हि आकाशस्य धूमेन दृश्यमाना अपि सङ्गतिः ||
tajjñasya puṇyapāpābhyāṃ sparśaḥ hi antaḥ na jāyate | na hi ākāśasya dhūmena dṛśyamānā api saṅgatiḥ ||
tajjnasya punyapapabhya sparsa hi anta na jayate | na hi akasasya dhumena dsyamana api sangati ||
For the one who knows the Self, no contact with virtue or sin arises within, just as space is not affected by the smoke that appears in it.
Verse #63
आत्मा एव इदं जगत् सर्वं ज्ञातं येन |
महात्मना यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः ||
ātmā eva idaṃ jagat sarvaṃ jñātaṃ yena | mahātmanā yadṛcchayā vartamānaṃ taṃ niṣeddhuṃ kṣameta kaḥ ||
atma eva ida jagat sarva jnata yena | mahatmana yadcchaya vartamana ta niseddhu ksameta ka ||
For the great soul who knows this entire world as the Self, who could attempt to negate that which arises spontaneously?
Verse #64
आब्रह्म स्तम्ब पर्यन्ते भूतग्रामे चतुर्विधे विज्ञस्य |
एव हि सामर्थ्यम् इच्छा अनिच्छा विवर्जने ||
ābrahma stamba paryante bhūtagrāme caturvidhe vijñasya | eva hi sāmarthyam icchā anicchā vivarjane ||
abrahma stamba paryante bhutagrame caturvidhe vijnasya | eva hi samarthyam iccha aniccha vivarjane ||
For the one who knows, there is power in the absence of desire and aversion, across all beings, from Brahma down to the smallest blade of grass.
Verse #65
आत्मानम् अद्वयम् कश्चित् जानाति जगदीश्वरम् यत् वेत्ति |
तत् स कुरुते न भयम् तस्य कुत्रचित् ||
ātmānam advayam kaścit jānāti jagadīśvaram yat vetti | tat sa kurute na bhayam tasya kutracit ||
atmanam advayam kascit janati jagadisvaram yat vetti | tat sa kurute na bhayam tasya kutracit ||
One who knows the non-dual Self as the Lord of the universe acts as per that knowledge and is never afraid of anything.
Verse #66
अष्टावक्र उवाच न ते सङ्गः अस्ति |
केनापि किं शुद्धः त्यक्तुम् इच्छसि सङ्घातविलयम् |
कुर्वन् एवम् एव लयम् व्रज ||
aṣṭāvakra uvāca na te saṅgaḥ asti | kenāpi kiṃ śuddhaḥ tyaktum icchasi saṅghātavilayam | kurvan evam eva layam vraja ||
astavakra uvaca na te sanga asti | kenapi ki suddha tyaktum icchasi sanghatavilayam | kurvan evam eva layam vraja ||
Aṣṭāvakra said: You have no attachment to anyone, so why do you desire to renounce anything? By dissolving the aggregates, go to your true Self and merge into it.
Verse #67
उदेति भवतः विश्वम् वारिधेः इव बुद्बुदः इति |
ज्ञात्वा एकम् आत्मानम् एवम् एव लयम् व्रज ||
udeti bhavataḥ viśvam vāridheḥ iva budbudaḥ | jñātvā ekaṃ ātmānam evam eva layam vraja ||
udeti bhavata visvam varidhe iva budbuda | jnatva eka atmanam evam eva layam vraja ||
Just as a bubble arises from the ocean, so does the world arise from you. Knowing this Self as one, merge into it.
Verse #68
प्रत्यक्षम् अपि अवस्तुत्वात् विश्वम् नास्ति अमले त्वयि |
रज्जुसर्प इव व्यक्तम् एवम् एव लयम् व्रज ||
pratyakṣam api avastutvāt viśvam nāsti amale tvayi | rajjusarpa iva vyaktam evam eva layam vraja ||
pratyaksam api avastutvat visvam nasti amale tvayi | rajjusarpa iva vyaktam evam eva layam vraja ||
Even though the world is directly perceived, it does not exist in you, the pure Self, just as the snake seen on a rope is unreal. Merge into this understanding.
Verse #69
समदुःखसुखः पूर्ण आशानैराश्ययोः समः समजीवितमृत्युः |
सन् एवम् एव लयम् व्रज ||
samaduḥkhasukhaḥ pūrṇa āśānairāśyayoḥ samaḥ samajīvitamṛtyuḥ | san evam eva layam vraja ||
samadukhasukha purna asanairasyayo sama samajivitamtyu | san evam eva layam vraja ||
Being equal in pleasure and pain, hope and hopelessness, life and death, go to the Self and merge into it.
Verse #70
जनक उवाच आकाशवत् अनन्तः अहम् घटवत् |
प्राकृतम् जगत् इति ज्ञानम् तथा एतस्य |
न त्यागः न ग्रहः लयः ||
janaka uvāca ākāśavat anantaḥ aham ghaṭavat | prākṛtam jagat jñānam tathā etasya | na tyāgaḥ na grahaḥ layaḥ ||
janaka uvaca akasavat ananta aham ghatavat | praktam jagat jnanam tatha etasya | na tyaga na graha laya ||
Janaka said: I am infinite like space, and this material world is like a pot in space. Knowing this, there is no need for renunciation, acceptance, or dissolution.
Verse #71
महोदधिः इव अहम् सः प्रपञ्चः वीचि सन्निभः इति |
ज्ञानम् तथा एतस्य न त्यागः न ग्रहः लयः ||
mahodadhiḥ iva aham saḥ prapañcaḥ vīci sannibhaḥ | jñānam tathā etasya na tyāgaḥ na grahaḥ layaḥ ||
mahodadhi iva aham sa prapanca vici sannibha | jnanam tatha etasya na tyaga na graha laya ||
I am like a vast ocean, and the world is like waves on the ocean. Knowing this, there is no need for renunciation, acceptance, or dissolution.
Verse #72
अहम् स शुक्तिसङ्काशः रूप्यवत् विश्वकल्पना इति ज्ञानम् |
तथा एतस्य न त्यागः न ग्रहः लयः ||
aham sa śuktisaṅkāśaḥ rūpyavat viśvakalpanā jñānam | tathā etasya na tyāgaḥ na grahaḥ layaḥ ||
aham sa suktisankasa rupyavat visvakalpana jnanam | tatha etasya na tyaga na graha laya ||
I am like mother-of-pearl, and the illusion of the world is like silver superimposed upon it. Knowing this, there is no need for renunciation, acceptance, or dissolution.
Verse #73
अहं वा सर्वभूतेषु सर्वभूतानि अथ मयि इति ज्ञानं |
तथा एतस्य न त्यागः न ग्रहः लयः ||
ahaṃ vā sarvabhūteṣu sarvabhūtāni atha mayi jñānaṃ | tathā etasya na tyāgaḥ na grahaḥ layaḥ ||
aha va sarvabhutesu sarvabhutani atha mayi jnana | tatha etasya na tyaga na graha laya ||
I am in all beings, and all beings are in me. Knowing this, there is no need for renunciation, acceptance, or dissolution.
Verse #74
जनक उवाच मयि अनन्तमहाम्भोधौ |
विश्वपोत इतस्ततः भ्रमति स्वान्तवातेन |
न मम अस्ति असहिष्णुता ||
janaka uvāca mayi anantamahāmbhodhau | viśvapota itastataḥ bhramati svāntavātena | na mama asti asahiṣṇutā ||
janaka uvaca mayi anantamahambhodhau | visvapota itastata bhramati svantavatena | na mama asti asahisnuta ||
Janaka said: In the infinite great ocean that I am, the ship of the world wanders here and there by the wind of the mind. But I have no impatience with this.
Verse #75
मयि अनन्तमहाम्भोधौ जगद्वीचिः स्वभावतः उदेतु वा अस्तमायातु |
न मे वृद्धिः न च क्षतिः ||
mayi anantamahāmbhodhau jagadvīciḥ svabhāvataḥ udetu vā astamāyātu | na me vṛddhiḥ na ca kṣatiḥ ||
mayi anantamahambhodhau jagadvici svabhavata udetu va astamayatu | na me vddhi na ca ksati ||
In the infinite great ocean that I am, the wave of the world rises and sets naturally. There is neither growth nor loss for me.
Verse #76
मयि अनन्तमहाम्भोधौ विश्वं नाम विकल्पना |
अतिशान्तः निराकारः एतदेव अहम् आस्थितः ||
mayi anantamahāmbhodhau viśvaṃ nāma vikalpanā | atiśāntaḥ nirākāraḥ etadeva aham āsthitaḥ ||
mayi anantamahambhodhau visva nama vikalpana | atisanta nirakara etadeva aham asthita ||
In the infinite great ocean that I am, the world is merely an imagination. I am completely peaceful, formless, and established in this truth.
Verse #77
न आत्मा भावेषु न भावः तत्र अनन्ते निरञ्जने |
इति असक्तः अस्पृहः शान्तः एतदेव अहम् आस्थितः ||
na ātmā bhāveṣu na bhāvaḥ tatra anante nirañjane | asaktaḥ aspṛhaḥ śāntaḥ etadeva aham āsthitaḥ ||
na atma bhavesu na bhava tatra anante niranjane | asakta aspha santa etadeva aham asthita ||
The Self is neither in objects nor in their existence. In the infinite and stainless, I am established, detached, without desire, and peaceful.
Verse #78
अहो चिन्मात्रमेव अहम् इन्द्रजालोपमं जगत् |
इति मम कथं कुत्र हेयोपादेयकल्पना ||
aho cinmātrameva aham indrajālopamaṃ jagat | mama kathaṃ kutra heyopādeyakalpanā ||
aho cinmatrameva aham indrajalopama jagat | mama katha kutra heyopadeyakalpana ||
Oh! I am pure consciousness, and the world is like a magical illusion. How can there be any ideas of acceptance or rejection for me?
Verse #79
अष्टावक्र उवाच तदा बन्धः यदा |
चित्तम् किञ्चित् वाञ्छति शोचति किञ्चित् |
मुञ्चति गृह्णाति किञ्चित् धृष्यति कुप्यति ||
aṣṭāvakra uvāca tadā bandhaḥ yadā | cittam kiñcit vāñchati śocati kiñcit | muñcati gṛhṇāti kiñcit dhṛṣyati kupyati ||
astavakra uvaca tada bandha yada | cittam kincit vanchati socati kincit | muncati ghnati kincit dhsyati kupyati ||
Aṣṭāvakra said: Bondage exists when the mind desires something, grieves something, renounces something, grasps something, rejoices in something, or becomes angry.
Verse #80
तदा मुक्तिः यदा चित्तम् न वाञ्छति न शोचति |
न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति ||
tadā muktih yadā cittam na vāñchati na śocati | na muñcati na gṛhṇāti na hṛṣyati na kupyati ||
tada muktih yada cittam na vanchati na socati | na muncati na ghnati na hsyati na kupyati ||
Liberation exists when the mind does not desire, grieve, renounce, grasp, rejoice, or become angry.
Verse #81
तदा बन्धः यदा चित्तम् सक्तम् कास्वपि दृष्टिषु |
तदा मोक्षः यदा चित्तम् असक्तम् सर्वदृष्टिषु ||
tadā bandhaḥ yadā cittam saktam kāsvapi dṛṣṭiṣu | tadā mokṣaḥ yadā cittam asaktam sarvadṛṣṭiṣu ||
tada bandha yada cittam saktam kasvapi dstisu | tada moksa yada cittam asaktam sarvadstisu ||
Bondage exists when the mind is attached to any perspectives. Liberation exists when the mind is detached from all perspectives.
Verse #82
यदा न अहम् तदा मोक्षः यदा अहम् बन्धनम् तदा |
मत्वा इति हेलया किञ्चित् मा गृहाण विमुञ्च मा ||
yadā na aham tadā mokṣaḥ yadā aham bandhanam tadā | matvā helayā kiñcit mā gṛhāṇa vimuñca mā ||
yada na aham tada moksa yada aham bandhanam tada | matva helaya kincit ma ghana vimunca ma ||
When there is no "I," there is liberation; when there is "I," there is bondage. Knowing this, with ease, do not grasp anything or renounce anything.
Verse #83
अष्टावक्र उवाच कृताकृते च द्वन्द्वानि |
कदा शान्तानि कस्य वा एवं ज्ञात्वा |
इह निर्वेदात् भव त्यागपरः अव्रती ||
aṣṭāvakra uvāca kṛtākṛte ca dvandvāni | kadā śāntāni kasya vā evaṃ jñātvā | iha nirvedāt bhava tyāgaparaḥ avratī ||
astavakra uvaca ktakte ca dvandvani | kada santani kasya va eva jnatva | iha nirvedat bhava tyagapara avrati ||
Aṣṭāvakra said: When will the opposites, whether done or not done, ever become calm and for whom? Thus, knowing this, and out of disillusionment, become focused on renunciation and free from rituals.
Verse #84
कस्यापि तात धन्यस्य लोकचेष्टावलोकनात् जीवितेच्छा |
बुभुक्षा च बुभुत्सा उपशमं गताः ||
kasyāpi tāta dhanyasya lokaceṣṭāvalokanāt jīvitecchā | bubhukṣā ca bubhutsā upaśamam gatāḥ ||
kasyapi tata dhanyasya lokacestavalokanat jiviteccha | bubhuksa ca bubhutsa upasamam gata ||
O dear one, for the blessed one who has observed the activities of the world, the desire for life, hunger, and curiosity come to an end.
Verse #85
अनित्यम् सर्वम् एव इदम् तापत्रितयदूषितम् असारम् |
निन्दितम् हेयम् इति निश्चित्य शाम्यति ||
anityam sarvam eva idam tāpatritayadūṣitam asāram | ninditam heyam niścitya śāmyati ||
anityam sarvam eva idam tapatritayadusitam asaram | ninditam heyam niscitya samyati ||
All this is impermanent, tainted by the threefold suffering, without essence, and to be abandoned. Deciding this, one becomes peaceful.
Verse #86
कः असौ कालः वयः किम् वा यत्र द्वन्द्वानि नः |
नृणाम् तानि उपेक्ष्य यथा प्राप्त वर्ती सिद्धिम् अवाप्नुयात् ||
kaḥ asau kālaḥ vayaḥ kim vā yatra dvandvāni naḥ | nṛṇām tāni upekṣya yathā prāpta vartī siddhim avāpnuyāt ||
ka asau kala vaya kim va yatra dvandvani na | nnam tani upeksya yatha prapta varti siddhim avapnuyat ||
What is time or age, where do the opposites affect humans? Ignoring them and living as things come, one attains success.
Verse #87
नाना मतं महर्षीणां साधूनां योगिनां तथा दृष्ट्वा |
निर्वेदम् आपन्नः कः न शाम्यति मानवः ||
nānā mataṃ maharṣīṇām sādhūnāṃ yogināṃ tathā dṛṣṭvā | nirvedam āpannaḥ kaḥ na śāmyati mānavaḥ ||
nana mata maharsinam sadhuna yogina tatha dstva | nirvedam apanna ka na samyati manava ||
After seeing the various opinions of great sages, saints, and yogis, and attaining disillusionment, who does not become peaceful?
Verse #88
कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं |
गुरुः निर्वेदसमतायुक्त्या यः तारयति संसृतेः ||
kṛtvā mūrtiparijñānam caitanyasya na kiṃ | guruḥ nirvedasamatāyuktyā yaḥ tārayati saṃsṛteḥ ||
ktva murtiparijnanam caitanyasya na ki | guru nirvedasamatayuktya ya tarayati saste ||
Having understood the forms of consciousness, is it not the teacher who, with disillusionment and equanimity, liberates from the cycle of life?
Verse #89
पश्य भूतविकारान् त्वं भूतमात्रान् यथार्थतः |
तत्क्षणात् बन्धनिर्मुक्तः स्वरूपस्थः भविष्यसि ||
paśya bhūtavikārān tvaṃ bhūtamātrān yathārthataḥ | tatkṣaṇāt bandhanirmuktaḥ svarūpasthaḥ bhaviṣyasi ||
pasya bhutavikaran tva bhutamatran yatharthata | tatksanat bandhanirmukta svarupastha bhavisyasi ||
See the modifications of the elements, see them as they truly are. Immediately, you will be freed from bondage and established in your true self.
Verse #90
वासना एव संसार इति सर्वा विमुञ्च ताः |
तत्त्यागः वासनात्यागात् स्थितिः अद्य यथा तथा ||
vāsanā eva saṃsāra sarvā vimuñca tāḥ | tattyāgaḥ vāsanātyāgāt sthitiḥ adya yathā tathā ||
vasana eva sasara sarva vimunca ta | tattyaga vasanatyagat sthiti adya yatha tatha ||
Impressions themselves are the cycle of life; abandon them all. Renunciation of them leads to establishment (in the self), as is the case today.
Verse #91
अष्टावक्र उवाच विहाय वैरिणम् कामम् |
अर्थम च अनर्थसङ्कुलम् धर्मम् अपि |
एतयोः हेतुम् सर्वत्र अनादरम् कुरु ||
aṣṭāvakra uvāca vihāya vairiṇam kāmam | artham ca anarthasaṅkulam dharmam api | etayoḥ hetum sarvatra anādaram kuru ||
astavakra uvaca vihaya vairinam kamam | artham ca anarthasankulam dharmam api | etayo hetum sarvatra anadaram kuru ||
Aṣṭāvakra said: Abandon desire, the enemy, and wealth, full of misfortune. Be indifferent to these, and even to dharma, which is their cause.
Verse #92
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि |
पञ्च वा मित्रक्षेत्रधनागारदारदायादिसम्पदः ||
svapnendrajālavat paśya dināni trīṇi | pañca vā mitrakṣetradhanāgāradāradāyādisampadaḥ ||
svapnendrajalavat pasya dinani trini | panca va mitraksetradhanagaradaradayadisampada ||
See friends, lands, wealth, houses, wife, children, and possessions as fleeting, like a dream or illusion, lasting three or five days.
Verse #93
यत्र यत्र भवेत् तृष्णा संसारं विद्धि तत्र |
वै प्रौढवैराग्यम् आश्रित्य वीततृष्णः सुखी भव ||
yatra yatra bhavet tṛṣṇā saṃsāraṃ viddhi tatra | vai prauḍhavairāgyam āśritya vītatṛṣṇaḥ sukhī bhava ||
yatra yatra bhavet tsna sasara viddhi tatra | vai prauhavairagyam asritya vitatsna sukhi bhava ||
Wherever there is desire, know that there is saṃsāra (worldly life). Adopting mature detachment, free from desire, become happy.
Verse #94
तृष्णामात्रात्मकः बन्धः तत् नाशः मोक्षः उच्यते |
भव असक्तिमात्रेण प्राप्ति तुष्टिः मुहुः मुहुः ||
tṛṣṇāmātrātmakaḥ bandhaḥ tat nāśaḥ mokṣaḥ ucyate | bhava asaṅktimātreṇa prāpti tuṣṭiḥ muhuh muhuh ||
tsnamatratmaka bandha tat nasa moksa ucyate | bhava asanktimatrena prapti tusti muhuh muhuh ||
Bondage consists only of desire; its destruction is said to be liberation. Contentment is attained again and again by mere detachment from worldly existence.
Verse #95
त्वम् एकः चेतनः शुद्धः जडम् विश्वम् असत् तथा अविद्या |
अपि न किञ्चित् सा का बुभुत्सा तथापि ते ||
tvam ekaḥ cetanaḥ śuddhaḥ jaḍam viśvam asat tathā avidyā | api na kiñcit sā kā bubhutsā tathāpi te ||
tvam eka cetana suddha jaam visvam asat tatha avidya | api na kincit sa ka bubhutsa tathapi te ||
You are one, a pure conscious being. The universe is inert and unreal. Ignorance is nothing. What curiosity (desire to know) could you have?
Verse #96
राज्यम् सुताः कलत्राणि शरीराणि सुखानि च |
संसक्तस्य अपि नष्टानि तव जन्मनि जन्मनि ||
rājyam sutāḥ kalatrāṇi śarīrāṇi sukhāni ca | saṃsaktasya api naṣṭāni tava janmani janmani ||
rajyam suta kalatrani sarirani sukhani ca | sasaktasya api nastani tava janmani janmani ||
Kingdoms, sons, wives, bodies, and pleasures—attached to them in life after life, they have perished for you.
Verse #97
अलम् अर्थेन कामेन सुकृतेन अपि कर्मणा |
एभ्यः संसारकान्तारे न विश्रान्तम् अभूत् मनः ||
alam arthena kāmena sukṛtena api karmaṇā | ebhyaḥ saṃsārakāntāre na viśrāntam abhūt manaḥ ||
alam arthena kamena suktena api karmana | ebhya sasarakantare na visrantam abhut mana ||
Enough of wealth, desire, and even good deeds. In the wilderness of worldly existence, your mind has found no rest.
Verse #98
कृतं न कति जन्मानि कायेन मनसा गिरा |
दुःखमायासदं कर्म तत् अद्य अपि उपरम्यताम् ||
kṛtaṃ na kati janmāni kāyena manasā girā | duḥkhamāyāsadaṃ karma tat adya api uparamyatām ||
kta na kati janmani kayena manasa gira | dukhamayasada karma tat adya api uparamyatam ||
In how many lives have you done actions with body, mind, and speech, bringing only sorrow and effort? Cease that now.
Verse #99
अष्टावक्र उवाच भावाभावविकारः च |
स्वभावात् इति निश्चयी निर्विकारः |
गतक्लेशः सुखेन एव उपशाम्यति ||
aṣṭāvakra uvāca bhāvābhāvavikāraḥ ca | svabhāvāt niścayī nirvikāraḥ | gatakleśaḥ sukhena eva upaśāmyati ||
astavakra uvaca bhavabhavavikara ca | svabhavat niscayi nirvikara | gataklesa sukhena eva upasamyati ||
Aṣṭāvakra said: One who is certain that the changes of existence and non-existence are just the nature of things, remains unchanging, free from suffering, and easily attains peace.
Verse #100
ईश्वरः सर्वनिर्माता न इह अन्य इति |
निश्चयी अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते ||
īśvaraḥ sarvanirmātā na iha anya | niścayī antargalitasarvāśaḥ śāntaḥ kvāpi na sajjate ||
isvara sarvanirmata na iha anya | niscayi antargalitasarvasa santa kvapi na sajjate ||
One who is certain that the Lord is the creator of everything and that there is nothing else here, becomes free from desires, remains peaceful, and does not attach to anything.
Verse #101
आपदः सम्पदः काले दैवादेव इति निश्चयी तृप्तः |
स्वस्थेन्द्रियः नित्यं न वाञ्छति न शोचति ||
āpadaḥ sampadaḥ kāle daivādeva niścayī tṛptaḥ | svasthendriyaḥ nityaṃ na vāñchati na śocati ||
apada sampada kale daivadeva niscayi tpta | svasthendriya nitya na vanchati na socati ||
One who is certain that both fortune and misfortune are determined by time and fate, remains content, with stable senses, and is free from both desire and sorrow.
Verse #102
सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी साध्यादर्शी |
निरायासः कुर्वन्नपि न लिप्यते ||
sukhaduḥkhe janmamṛtyū daivādeveti niścayī sādhyādarśī | nirāyāsaḥ kurvannapi na lipyate ||
sukhadukhe janmamtyu daivadeveti niscayi sadhyadarsi | nirayasa kurvannapi na lipyate ||
One who is certain that pleasure and pain, birth and death, are all due to fate, remains without effort, sees them as inevitable, and performs actions without attachment.
Verse #103
चिन्तया जायते दुःखं न अन्यथा इति निश्चयी |
तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः ||
cintayā jāyate duḥkhaṃ na anyathā niścayī | tayā hīnaḥ sukhī śāntaḥ sarvatra galitaspṛhaḥ ||
cintaya jayate dukha na anyatha niscayi | taya hina sukhi santa sarvatra galitaspha ||
One who is certain that suffering arises from worry, and from no other cause, becomes free from worry, and thus remains peaceful, happy, and free from desires everywhere.
Verse #104
न अहम् देहः न मे देहः बोधः अहम् इति |
निश्चयी कैवल्यम् इव सम्प्राप्तः न स्मरति अकृतम् कृतम् ||
na aham dehaḥ na me dehaḥ bodhaḥ aham | niścayī kaivalyam iva samprāptaḥ na smarati akṛtam kṛtam ||
na aham deha na me deha bodha aham | niscayi kaivalyam iva samprapta na smarati aktam ktam ||
One who is certain that "I am not the body, the body is not mine, I am pure consciousness" lives as if they have attained liberation and does not remember past actions, whether done or not done.
Verse #105
आब्रह्मस्तम्बपर्यन्तम् अहम् एव इति निश्चयी |
निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः ||
ābrahmastambaparyantam aham eva niścayī | nirvikalpaḥ śuciḥ śāntaḥ prāptāprāptavinirvṛtaḥ ||
abrahmastambaparyantam aham eva niscayi | nirvikalpa suci santa praptapraptavinirvta ||
One who is certain that "I am everything, from Brahma to the smallest being," remains without differentiation, pure, peaceful, and beyond the concepts of attainment and non-attainment.
Verse #106
नानाश्चर्यम् इदं विश्वम् न किञ्चित् इति निश्चयी |
निर्वासनः स्फूर्तिमात्रः न किञ्चित् इव शाम्यति ||
nānāścaryam idaṃ viśvam na kiñcit niścayī | nirvāsanaḥ sphūrtimātraḥ na kiñcit iva śāmyati ||
nanascaryam ida visvam na kincit niscayi | nirvasana sphurtimatra na kincit iva samyati ||
One who is certain that "this world is full of wonders, but none of it is real" becomes free from desires and, as mere consciousness, attains peace, as if nothing exists.
Verse #107
जनक उवाच कायकृत्य असहः पूर्वं |
ततः वाग्विस्तर असहः अथ चिन्तासहः |
तस्मात् एवम् एव अहम् आस्थितः ||
janaka uvāca kāyakṛtya asahaḥ pūrvaṃ | tataḥ vāgvistara asahaḥ atha cintāsahaḥ | tasmāt evam eva aham āsthitaḥ ||
janaka uvaca kayaktya asaha purva | tata vagvistara asaha atha cintasaha | tasmat evam eva aham asthita ||
Janaka said: At first, I could not tolerate the actions of the body, then I could not bear elaborating speech, and finally, I became intolerant of thoughts themselves. Thus, I have become established in my true nature.
Verse #108
प्रीत्यभावेन शब्दादेः अदृश्यत्वेन च आत्मनः |
विक्षेपैकाग्रहृदय एवम् एव अहम् आस्थितः ||
prītyabhāvena śabdādeḥ adṛśyatvena ca ātmanaḥ | vikṣepaikāgrahṛdaya evam eva aham āsthitaḥ ||
prityabhavena sabdade adsyatvena ca atmana | viksepaikagrahdaya evam eva aham asthita ||
By seeing the lack of attachment in sense objects like sound and by recognizing the invisibility of the Self, my mind has become free from distractions and concentrated. Thus, I have become established in my true nature.
Verse #109
समाध्यासादिविक्षिप्तौ व्यवहारः समाधये एवं विलोक्य |
नियमम् एवम् एव अहम् आस्थितः ||
samādhyāsādivikṣiptau vyavahāraḥ samādhaye evaṃ vilokya | niyamam evam eva aham āsthitaḥ ||
samadhyasadiviksiptau vyavahara samadhaye eva vilokya | niyamam evam eva aham asthita ||
By seeing how actions lead to distraction and concentration requires discipline, I have given up efforts for concentration. Thus, I have become established in my true nature.
Verse #110
हेयोपादेयविरहाद् एवं हर्षविषादयोः अभावात् अद्य हे |
ब्रह्मन् एवम् एव अहम् आस्थितः ||
heyopādeyavirahād evaṃ harṣaviṣādayoḥ abhāvāt adya he | brahman evam eva aham āsthitaḥ ||
heyopadeyavirahad eva harsavisadayo abhavat adya he | brahman evam eva aham asthita ||
O Brahman, by giving up both acceptance and rejection, and seeing the absence of both joy and sorrow, I have now become established in my true nature.
Verse #111
आश्रमान् आश्रमम् ध्यानम् चित्त स्वीकृत वर्जनम् विकल्पम् |
मम वीक्ष्य एतैः एवम् एव अहम् आस्थितः ||
āśramān āśramam dhyānam citta svīkṛta varjanam vikalpam | mama vīkṣya etaiḥ evam eva aham āsthitaḥ ||
asraman asramam dhyanam citta svikta varjanam vikalpam | mama viksya etai evam eva aham asthita ||
Seeing that both stages of life and meditation, as well as mental acceptance and rejection, are mere imaginations, I have now become established in my true nature.
Verse #112
कर्मानुष्ठानम् अज्ञानात् यथा एव उपरमः तथा बुध्वा |
सम्यक् इदं तत्त्वम् एवम् एव अहम् आस्थितः ||
karmānuṣṭhānam ajñānāt yathā eva uparamaḥ tathā budhvā | samyak idaṃ tattvam evam eva aham āsthitaḥ ||
karmanusthanam ajnanat yatha eva uparama tatha budhva | samyak ida tattvam evam eva aham asthita ||
Just as performing actions is due to ignorance, so too is the cessation of actions. Understanding this truth clearly, I have now become established in my true nature.
Verse #113
अचिन्त्यम् चिन्त्यमानः अपि चिन्तारूपम् भजति असौ त्यक्त्वा |
तद्भावनम् तस्मात् एवम् एव अहम् आस्थितः ||
acintyam cintyamānaḥ api cintārūpam bhajati asau tyaktvā | tadbhāvanam tasmāt evam eva aham āsthitaḥ ||
acintyam cintyamana api cintarupam bhajati asau tyaktva | tadbhavanam tasmat evam eva aham asthita ||
Even thinking about the inconceivable turns it into a form of thought. Therefore, abandoning such meditations, I have now become established in my true nature.
Verse #114
एवमेव कृतं येन स कृतार्थः भवेत् असौ |
एवमेव स्वभावः यः स कृतार्थः भवेत् असौ ||
evameva kṛtaṃ yena sa kṛtārthaḥ bhavet asau | evameva svabhāvaḥ yaḥ sa kṛtārthaḥ bhavet asau ||
evameva kta yena sa ktartha bhavet asau | evameva svabhava ya sa ktartha bhavet asau ||
He who acts thus becomes fulfilled. He who is established in such a nature becomes fulfilled.
Verse #115
जनक उवाच अकिञ्चनभवम् स्वास्थ्यं कौपीनत्वे |
अपि दुर्लभम् त्यागादाने विहाय अस्मात् |
अहम् आसे यथा सुखम् ||
janaka uvāca akiñcanabhavam svāsthyaṃ kaupīnatve | api durlabham tyāgādāne vihāya asmāt | aham āse yathā sukham ||
janaka uvaca akincanabhavam svasthya kaupinatve | api durlabham tyagadane vihaya asmat | aham ase yatha sukham ||
Janaka said: Even in the state of having nothing, inner well-being is difficult to attain, even with just a loincloth. Having abandoned both renunciation and acquisition, I sit happily as I please.
Verse #116
कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खिद्यते मनः |
कुत्रापि तत् त्यक्त्वा पुरुषार्थे स्थितः सुखम् ||
kutrāpi khedaḥ kāyasya jihvā kutrāpi khidyate manaḥ | kutrāpi tat tyaktvā puruṣārthe sthitaḥ sukham ||
kutrapi kheda kayasya jihva kutrapi khidyate mana | kutrapi tat tyaktva purusarthe sthita sukham ||
The body may grow weary somewhere, the tongue may become fatigued somewhere, and the mind may also tire somewhere. But abandoning all this, I remain established in the pursuit of the higher purpose, in happiness.
Verse #117
कृतं किमपि नैव स्यात् इति सञ्चिन्त्य तत्त्वतः |
यदा यत्कर्तुम् आयाति तत् कृत्वा असे यथासुखम् ||
kṛtaṃ kimapi naiva syāt sañcintya tattvataḥ | yadā yatkartum āyāti tat kṛtvā ase yathāsukham ||
kta kimapi naiva syat sancintya tattvata | yada yatkartum ayati tat ktva ase yathasukham ||
Considering truthfully that nothing at all needs to be done, when something comes to be done, I do it and remain in happiness, as I please.
Verse #118
कर्म नैष्कर्म्य निर्बन्धभावा देहस्थ योगिनः संयोग |
अयोग विरहात् अहम् आसे यथा सुखम् ||
karma naiṣkarmya nirbandhabhāvā dehastha yoginaḥ saṃyoga | ayoga virahāt aham āse yathā sukham ||
karma naiskarmya nirbandhabhava dehastha yogina sayoga | ayoga virahat aham ase yatha sukham ||
For the yogi residing in the body, free from attachment to action or non-action, free from union and separation, I remain as I please, in happiness.
Verse #119
अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा |
तिष्ठन् गच्छन् स्वपन् तस्मात् अहम् आसे यथा सुखम् ||
arthānarthau na me sthityā gatyā na śayanena vā | tiṣṭhan gacchan svapan tasmāt aham āse yathā sukham ||
arthanarthau na me sthitya gatya na sayanena va | tisthan gacchan svapan tasmat aham ase yatha sukham ||
Purpose and non-purpose do not affect me by standing, moving, or lying down. Therefore, whether standing, moving, or sleeping, I remain as I please, in happiness.
Verse #120
स्वपतः न अस्ति मे हानिः सिद्धिः यत्नवतः न |
वा नाशोल्लासौ विहाय अस्मात् अहम् आसे यथा सुखम् ||
svapataḥ na asti me hāniḥ siddhiḥ yatnavataḥ na | vā nāśollāsau vihāya asmāt aham āse yathā sukham ||
svapata na asti me hani siddhi yatnavata na | va nasollasau vihaya asmat aham ase yatha sukham ||
For me, there is no loss while sleeping, nor success through striving. Abandoning both joy and sorrow, I remain as I please, in happiness.
Verse #121
सुखादिरूपा नियमं भावेषु आलोक भूरिशः शुभाशुभे |
विहाय अस्मात् अहम् आसे यथासुखम् ||
sukhādirūpā niyamaṃ bhāveṣu āloka bhūriśaḥ śubhāśubhe | vihāya asmāt aham āse yathāsukham ||
sukhadirupa niyama bhavesu aloka bhurisa subhasubhe | vihaya asmat aham ase yathasukham ||
Observing the frequent fluctuations between happiness and other thoughts, and abandoning both auspicious and inauspicious concerns, I remain as I please, in happiness.
Verse #122
जनक उवाच प्रकृत्या शून्यचित्तः |
यः प्रमादात् भावभावनः निद्रितः बोधितः |
इव क्षीणसंस्मरणः हि सः ||
janaka uvāca prakṛtyā śūnyacittaḥ | yaḥ pramādāt bhāvabhāvanaḥ nidritaḥ bodhitaḥ | iva kṣīṇasaṃsmaraṇaḥ hi saḥ ||
janaka uvaca praktya sunyacitta | ya pramadat bhavabhavana nidrita bodhita | iva ksinasasmarana hi sa ||
Janaka said: One whose mind is naturally empty, and who occasionally contemplates existence due to carelessness, is like one who, having been asleep, is now awakened, but with weakened memory.
Verse #123
क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः क्व |
शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा ||
kva dhanāni kva mitrāṇi kva me viṣayadasyavaḥ kva | śāstraṃ kva ca vijñānaṃ yadā me galitā spṛhā ||
kva dhanani kva mitrani kva me visayadasyava kva | sastra kva ca vijnana yada me galita spha ||
Where is wealth, where are friends, where are the thieves in the form of sense objects? Where is scripture, and where is knowledge when my desires have dissolved?
Verse #124
विज्ञाते साक्षिपुरुषे परमात्मनि च ईश्वरे नैराश्ये |
बन्धमोक्षे च न चिन्ता मुक्तये मम ||
vijñāte sākṣipuruṣe paramātmani ca īśvare nairāśye | bandhamokṣe ca na cintā muktaye mama ||
vijnate saksipuruse paramatmani ca isvare nairasye | bandhamokse ca na cinta muktaye mama ||
Having realized the witnessing self, the Supreme Self, and the Lord, in dispassion, there is no concern for me regarding bondage or liberation.
Verse #125
अन्तर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः भ्रान्तस्य इव दशाः |
ताः ताः तादृशाः एव जानते ||
antarvikalpaśūnyasya bahiḥ svacchandacāriṇaḥ bhrāntasya iva daśāḥ | tāḥ tāḥ tādṛśāḥ eva jānate ||
antarvikalpasunyasya bahi svacchandacarina bhrantasya iva dasa | ta ta tadsa eva janate ||
For one who is inwardly free from mental constructions and outwardly moves freely, his states appear deluded to others. Only those like him understand this condition.
Verse #126
अष्टावक्र उवाच यथा तथा |
उपदेशेन कृतार्थः सत्त्वबुद्धिमान् आजीवम् अपि |
जिज्ञासुः परः तत्र विमुह्यति ||
aṣṭāvakra uvāca yathā tathā | upadeśena kṛtārthaḥ sattvabuddhimān ājīvam api | jijñāsuḥ paraḥ tatra vimuhyati ||
astavakra uvaca yatha tatha | upadesena ktartha sattvabuddhiman ajivam api | jijnasu para tatra vimuhyati ||
Aṣṭāvakra said: One who is fulfilled through right understanding becomes steadfast in wisdom. However, even the seeker of knowledge remains confused and attached.
Verse #127
मोक्षः विषयवैरस्यं बन्धः वैषयिकः रसः एतावत् |
एव विज्ञानं यथा इच्छसि तथा कुरु ||
mokṣaḥ viṣayavairasyaṃ bandhaḥ vaiṣayikaḥ rasaḥ etāvat | eva vijñānaṃ yathā icchasi tathā kuru ||
moksa visayavairasya bandha vaisayika rasa etavat | eva vijnana yatha icchasi tatha kuru ||
Liberation is dispassion toward sense objects, and bondage is attachment to sense pleasures. This is the essence of wisdom. Do as you wish from here.
Verse #128
वाग्मि प्राज्ञ मह उद्योगं जनं मूक जड |
आलसम् करोति तत्त्वबोधः अयम् अतः त्यक्तः बुभुक्षभिः ||
vāgmi prājña maha udyogaṃ janaṃ mūka jaḍa | ālasam karoti tattvabodhaḥ ayam ataḥ tyaktaḥ bubhukṣabhiḥ ||
vagmi prajna maha udyoga jana muka jaa | alasam karoti tattvabodha ayam ata tyakta bubhuksabhi ||
The knowledge of truth makes the eloquent and wise appear mute, inert, and lazy. Thus, it is often abandoned by those attached to sense pleasures.
Verse #129
न त्वं देहः न ते देहः भोक्ता कर्त्ता न |
वा भवान् चिद्रूपः असि सदा साक्षी निरपेक्षः सुखम् चर ||
na tvaṃ dehaḥ na te dehaḥ bhoktā kartā na | vā bhavān cidrūpaḥ asi sadā sākṣī nirapekṣaḥ sukham cara ||
na tva deha na te deha bhokta karta na | va bhavan cidrupa asi sada saksi nirapeksa sukham cara ||
You are not the body, nor is the body yours. You are neither the doer nor the enjoyer. You are pure consciousness, always the witness. Act happily, free of expectations.
Verse #130
रागद्वेषौ मनोधर्मौ न मनः ते कदाचन |
निर्विकल्पः असि बोधात्मा निर्विकारः सुखं चर ||
rāgadveṣau manodharmau na manaḥ te kadācana | nirvikalpaḥ asi bodhātmā nirvikāraḥ sukhaṃ cara ||
ragadvesau manodharmau na mana te kadacana | nirvikalpa asi bodhatma nirvikara sukha cara ||
Attachment and aversion are attributes of the mind; they do not belong to you. You are thought-free, changeless, and of the nature of awareness. Act happily.
Verse #131
सर्वभूतेषु च आत्मानं सर्वभूतानि च आत्मनि |
विज्ञाय निरहङ्कारः निर्ममः त्वं सुखी भव ||
sarvabhūteṣu ca ātmānam sarvabhūtāni ca ātmani | vijñāya nirahaṅkāraḥ nirmamaḥ tvaṃ sukhī bhava ||
sarvabhutesu ca atmanam sarvabhutani ca atmani | vijnaya nirahankara nirmama tva sukhi bhava ||
Realizing the self in all beings and all beings in the self, be without ego and possessiveness, and remain happy.
Verse #132
विश्वं स्फुरति यत्र इदं तरङ्गाः इव सागरे |
तत्त्वम् एव न सन्देहः चिन्मूर्ते विज्वरः भव ||
viśvaṃ sphurati yatra idaṃ taraṅgāḥ iva sāgare | tattvam eva na sandehaḥ cinmūrte vijvaraḥ bhava ||
visva sphurati yatra ida taranga iva sagare | tattvam eva na sandeha cinmurte vijvara bhava ||
The universe appears in you like waves in the ocean. Know this truth without doubt, and remain free from agitation, as you are the embodiment of pure consciousness.
Verse #133
श्रद्धस्व तात श्रद्धस्व न अत्र मोहं कुरुष्व |
भोः ज्ञानस्वरूपः भगवान आत्मा त्वं प्रकृतेः परः ||
śraddhasva tāta śraddhasva na atra mohaṃ kuruṣva | bhoḥ jñānasvarūpaḥ bhagavān ātmā tvaṃ prakṛteḥ paraḥ ||
sraddhasva tata sraddhasva na atra moha kurusva | bho jnanasvarupa bhagavan atma tva prakte para ||
Have faith, dear one, have faith. Do not indulge in delusion. You are the self, of the nature of knowledge, the blessed one, and beyond nature (Prakriti).
Verse #134
गुणैः संवेष्टितः देहः तिष्ठति आयाति याति च आत्मा |
न गन्ता न आगन्ता किम् एनम् अनुशोचसि ||
guṇaiḥ saṃveṣṭitaḥ dehaḥ tiṣṭhati āyāti yāti ca ātmā | na gantā na āgantā kim enam anuśocasi ||
gunai savestita deha tisthati ayati yati ca atma | na ganta na aganta kim enam anusocasi ||
The body, wrapped in qualities (gunas), comes and goes. The self neither comes nor goes. Why, then, do you grieve over this?
Verse #135
देहः तिष्ठतु कल्पान्तं गच्छतु अद्य एव वा पुनः |
क्व वृद्धिः क्व च वा हानिः तव चिन्मात्ररूपिणः ||
dehaḥ tiṣṭhatu kalpāntam gacchatu adya eva vā punaḥ | kva vṛddhiḥ kva ca vā hāniḥ tava cinmātrarūpiṇaḥ ||
deha tisthatu kalpantam gacchatu adya eva va puna | kva vddhi kva ca va hani tava cinmatrarupina ||
Let the body remain till the end of the cycle or let it go today itself. For you, who are of the nature of pure consciousness, where is growth or loss?
Verse #136
त्वयि अनन्तमहाम्भोधौ विश्ववीचिः स्वभावतः उदेतु वा अस्तमायातु |
न ते वृद्धिः न वा क्षतिः ||
tvayi anantamahāmbhodhau viśvavīciḥ svabhāvataḥ udetu vā astamāyātu | na te vṛddhiḥ na vā kṣatiḥ ||
tvayi anantamahambhodhau visvavici svabhavata udetu va astamayatu | na te vddhi na va ksati ||
In you, the infinite great ocean, the wave of the universe arises and subsides by its nature. There is no growth or loss for you.
Verse #137
तात चिन्मात्ररूपः असि न ते भिन्नम् इदं |
जगत् अतः कस्य कथं कुत्र हेयोपादेयकल्पना ||
tāta cinmātrarūpaḥ asi na te bhinnam idaṃ | jagat ataḥ kasya kathaṃ kutra heyopādeyakalpanā ||
tata cinmatrarupa asi na te bhinnam ida | jagat ata kasya katha kutra heyopadeyakalpana ||
Dear one, you are of the nature of pure consciousness, and this universe is not separate from you. Therefore, for whom, how, and where is the concept of acceptance or rejection?
Verse #138
एकस्मिन् अव्यये शान्ते चिदाकाशे अमले त्वयि कुतः |
जन्म कुतः कर्म कुतः अहङ्कारः एव च ||
ekasmin avyaye śānte cidākāśe amale tvayi kutaḥ | janma kutaḥ karma kutaḥ ahaṅkāraḥ eva ca ||
ekasmin avyaye sante cidakase amale tvayi kuta | janma kuta karma kuta ahankara eva ca ||
In you, the one unchanging, peaceful, and pure space of consciousness, where is birth, where is action, and where is even ego?
Verse #139
यत् त्वं पश्यसि तत्र एकः त्वम् एव |
प्रतिभाससे किं पृथक् भासते स्वर्णात् कटकाङ्गदनूपुरम् ||
yat tvaṃ paśyasi tatra ekaḥ tvam eva | pratibhāsase kiṃ pṛthak bhāsate svarṇāt kaṭakāṅgadanūpuram ||
yat tva pasyasi tatra eka tvam eva | pratibhasase ki pthak bhasate svarnat katakangadanupuram ||
Whatever you see, you alone appear there. Do bracelet, armlet, and anklet appear separately from the gold?
Verse #140
अयम् सः अहम् अयम् न अहम् विभागम् इति |
सन्त्यज सर्वम् आत्मा इति निश्चित्य निःसङ्कल्पः सुखी भव ||
ayam saḥ aham ayam na aham vibhāgam | santyaja sarvam ātmā niścitya niḥsaṅkalpaḥ sukhī bhava ||
ayam sa aham ayam na aham vibhagam | santyaja sarvam atma niscitya nisankalpa sukhi bhava ||
Abandon distinctions like "this is me" or "this is not me." Knowing all is the self, become thought-free and happy.
Verse #141
तवैव अज्ञानतः विश्वं त्वम् एकः परमार्थतः त्वत्तः |
अन्यः नास्ति संसारी न असंसारी च कश्चन ||
tavaiva ajñānataḥ viśvaṃ tvam ekaḥ paramārthataḥ tvattaḥ | anyaḥ nāsti saṃsārī na asaṃsārī ca kaścana ||
tavaiva ajnanata visva tvam eka paramarthata tvatta | anya nasti sasari na asasari ca kascana ||
The universe arises from your ignorance. In reality, you are the only one. There is none other—no worldly person, nor any non-worldly person.
Verse #142
भ्रान्तिमात्रम् इदं विश्वम् न किञ्चित् इति निश्चयी |
निर्वासनः स्फूर्तिमात्रः न किञ्चित् इव शाम्यति ||
bhrāntimātram idaṃ viśvam na kiñcit niścayī | nirvāsanaḥ sphūrtimātraḥ na kiñcit iva śāmyati ||
bhrantimatram ida visvam na kincit niscayi | nirvasana sphurtimatra na kincit iva samyati ||
Convinced that this world is nothing but an illusion and having no desires, one remains in pure consciousness, as if nothing exists, in a state of stillness.
Verse #143
एक एव भवाम्भोधौ आसीत् अस्ति भविष्यति न ते |
बन्धः अस्ति मोक्षः वा कृतकृत्यः सुखम् चर ||
eka eva bhavāmbhodhau āsīt asti bhaviṣyati na te | bandhaḥ asti mokṣaḥ vā kṛtakṛtyaḥ sukham cara ||
eka eva bhavambhodhau asit asti bhavisyati na te | bandha asti moksa va ktaktya sukham cara ||
In this ocean of existence, you alone have been, are, and will be. For you, there is no bondage or liberation. Having accomplished everything, move about happily.
Verse #144
मा सङ्कल्पविकल्पाभ्यां चित्तं क्षोभय चिन्मय |
उपशाम्य सुखं तिष्ठ स्वात्मनि आनन्दविग्रहे ||
mā saṅkalpavikalpābhyāṃ cittaṃ kṣobhaya cinmaya | upaśāmya sukhaṃ tiṣṭha svātmani ānandavigrahe ||
ma sankalpavikalpabhya citta ksobhaya cinmaya | upasamya sukha tistha svatmani anandavigrahe ||
Do not disturb your mind with thoughts of desire and doubt. Be at peace, remain happily in your own Self, which is the form of bliss.
Verse #145
त्यज एव ध्यानम् सर्वत्र मा किञ्चित् हृदि धारय |
आत्मा त्वं मुक्त एव असि किं विमृश्य करिष्यसि ||
tyaja eva dhyānam sarvatra mā kiñcit hṛdi dhāraya | ātmā tvaṃ mukta eva asi kiṃ vimṛśya kariṣyasi ||
tyaja eva dhyanam sarvatra ma kincit hdi dharaya | atma tva mukta eva asi ki vimsya karisyasi ||
Give up meditation and do not hold onto anything in your heart. You are truly liberated. Why do you need to reflect on anything further?
Verse #146
अष्टावक्र उवाच आचक्ष्व शृणु वा |
तात नानाशास्त्राणि अनेकशः तथापि न |
तव स्वास्थ्यं सर्वविस्मरणात् ऋते ||
aṣṭāvakra uvāca ācakṣva śṛṇu vā | tāta nānāśāstrāṇi anekaśaḥ tathāpi na | tava svāsthyaṃ sarvavismaraṇāt ṛte ||
astavakra uvaca acaksva snu va | tata nanasastrani anekasa tathapi na | tava svasthya sarvavismaranat te ||
Aṣṭāvakra said: O dear one, speak or listen to various scriptures in many ways, yet you will not find peace of mind until you forget everything.
Verse #147
भोगं कर्म समाधिम् वा कुरु विज्ञ |
तथापि ते चित्तं निरस्तसर्वाशम् अत्यर्थम् रोचयिष्यति ||
bhogam karma samādhim vā kuru vijña | tathāpi te cittaṃ nirastasarvāśam atyartham rocayiṣyati ||
bhogam karma samadhim va kuru vijna | tathapi te citta nirastasarvasam atyartham rocayisyati ||
Whether you indulge in enjoyment, action, or meditation, O wise one, your mind will only be completely pleased when it is free of all desires.
Verse #148
आयासात् सकलः दुःखी न एनम् जानाति कश्चन |
अनेन एव उपदेशेन धन्यः प्राप्नोति निर्वृतिम् ||
āyāsāt sakalaḥ duḥkhī na enam jānāti kaścana | anena eva upadeśena dhanyaḥ prāpnoti nirvṛtim ||
ayasat sakala dukhi na enam janati kascana | anena eva upadesena dhanya prapnoti nirvtim ||
Everyone suffers from effort, but no one realizes this. The blessed one who receives this teaching attains liberation.
Verse #149
व्यापारे खिद्यते यः तु निमेषोन्मेषयोः अपि तस्य |
आलस्य धुरीणस्य सुखं न अन्यस्य कस्यचित् ||
vyāpāre khidyate yaḥ tu nimeṣonmeṣayoḥ api tasya | ālasya dhurīṇasya sukhaṃ na anyasya kasyacit ||
vyapare khidyate ya tu nimesonmesayo api tasya | alasya dhurinasya sukha na anyasya kasyacit ||
The one who is troubled even by the act of closing and opening the eyes is the champion of idleness, and only he finds true happiness, no one else.
Verse #150
इदं कृतम् इदं न इति द्वन्द्वैः मुक्तं |
यदा मनः धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत् ||
idaṃ kṛtam idaṃ na dvandvaiḥ muktaṃ | yadā manaḥ dharmārthakāmamokṣeṣu nirapekṣaṃ tadā bhavet ||
ida ktam ida na dvandvai mukta | yada mana dharmarthakamamoksesu nirapeksa tada bhavet ||
When the mind is free from the dualities of "this is done" or "this is not done," and becomes indifferent to dharma, artha, kāma, and mokṣa, then it is truly liberated.
Verse #151
विरक्तः विषयद्वेष्टा रागी विषयलोलुपः ग्रहमोक्षविहीनः |
तु न विरक्तः न रागवान् ||
viraktaḥ viṣayadveṣṭā rāgī viṣayalolupaḥ grahamokṣavihīnaḥ | tu na viraktaḥ na rāgavān ||
virakta visayadvesta ragi visayalolupa grahamoksavihina | tu na virakta na ragavan ||
The dispassionate one despises sensory objects, and the attached one is greedy for them. But the one who is neither attached nor detached is neither dispassionate nor attached.
Verse #152
हेयोपादेयता तावत् संसारविटपाङ्कुरः स्पृहा |
जीवति यावत् वै निर्विचारदशास्पदम् ||
heyopādeyatā tāvat saṃsāraviṭapāṅkuraḥ spṛhā | jīvati yāvat vai nirvicāradaśāspadam ||
heyopadeyata tavat sasaravitapankura spha | jivati yavat vai nirvicaradasaspadam ||
The ideas of rejecting and accepting sustain the sprout of worldly existence as long as desire lives. When one reaches the state of non-discrimination, these vanish.
Verse #153
प्रवृत्तौ जायते रागः निर्वृत्तौ द्वेषः एव |
हि निर्द्वन्द्वः बालवत् धीमान् एवमेव व्यवस्थितः ||
pravṛttau jāyate rāgaḥ nirvṛttau dveṣaḥ eva | hi nirdvandvaḥ bālavat dhīmān evameva vyavasthitaḥ ||
pravttau jayate raga nirvttau dvesa eva | hi nirdvandva balavat dhiman evameva vyavasthita ||
In activity, attachment arises, and in inactivity, hatred. The wise one, beyond such dualities, remains established like a child, unaffected by either.
Verse #154
हातुम् इच्छति संसारम् रागी दुःखजिहासया वीतरागः |
हि निर्दुःखः तस्मिन् अपि न खिद्यति ||
hātum icchati saṃsāram rāgī duḥkhajihāsayā vītarāgaḥ | hi nirduḥkhaḥ tasmin api na khidyati ||
hatum icchati sasaram ragi dukhajihasaya vitaraga | hi nirdukha tasmin api na khidyati ||
An attached person wishes to abandon worldly existence to escape suffering. But the one who is free from attachment and suffering does not grieve, even while in the world.
Verse #155
यस्य अभिमानः मोक्षे अपि देहे अपि ममता तथा न |
च ज्ञानी न वा योगी केवलं दुःखभागः असौ ||
yasya abhimānaḥ mokṣe api dehe api mamatā tathā na | ca jñānī na vā yogī kevalaṃ duḥkhabhāgaḥ asau ||
yasya abhimana mokse api dehe api mamata tatha na | ca jnani na va yogi kevala dukhabhaga asau ||
One who has egoism regarding liberation and attachment to the body is neither a knower of truth nor a yogi but merely a sufferer of sorrow.
Verse #156
हरः यदि उपदेष्टा ते हरिः कमलजः अपि |
वा तथापि न तव स्वाथ्यम् सर्वविस्मरणात् ऋते ||
haraḥ yadi upadeṣṭā te hariḥ kamalajaḥ api | vā tathāpi na tava svāthyam sarvavismaraṇāt ṛte ||
hara yadi upadesta te hari kamalaja api | va tathapi na tava svathyam sarvavismaranat te ||
Even if your teacher is Shiva, Vishnu, or Brahma, you will not attain peace unless you forget everything.
Verse #157
अष्टावक्र उवाच तेन ज्ञानफलं प्राप्तं |
योगाभ्यासफलं तथा तृप्तः स्वच्छेन्द्रियः नित्यम् |
एकाकी रमते तु यः ||
aṣṭāvakra uvāca tena jñānaphalaṃ prāptaṃ | yogābhyāsaphalaṃ tathā tṛptaḥ svacchendriyaḥ nityam | ekākī ramate tu yaḥ ||
astavakra uvaca tena jnanaphala prapta | yogabhyasaphala tatha tpta svacchendriya nityam | ekaki ramate tu ya ||
Aṣṭāvakra said: He who has attained the fruit of knowledge and the fruit of yoga practice, who is content, whose senses are pure, and who is always solitary, enjoys himself.
Verse #158
न कदाचित् जगति अस्मिन् तत्त्वज्ञः हन्त खिद्यति |
यतः एकेन तेन इदं पूर्णम् ब्रह्माण्डमण्डलम् ||
na kadācin jagati asmin tattvajñaḥ hanta khidyati | yataḥ ekena tena idaṃ pūrṇam brahmāṇḍamaṇḍalam ||
na kadacin jagati asmin tattvajna hanta khidyati | yata ekena tena ida purnam brahmanamanalam ||
The knower of truth is never grieved in this world, for he knows that the entire universe is filled by the One.
Verse #159
न जातु विषया केऽपि स्वारामं हर्षयन्ति |
अमी सल्लकीपल्लवप्रीतम् इव इभं निम्बपल्लवाः ||
na jātu viṣayāḥ ke'pi svārāmam harṣayanti | amī sallakīpallavaprītam iva ibham nimbapallavāḥ ||
na jatu visaya ke'pi svaramam harsayanti | ami sallakipallavapritam iva ibham nimbapallava ||
Just as the bitter neem leaves cannot please an elephant fond of the fragrant Sallaki tree, so do the sense objects fail to delight the one who is self-contented.
Verse #160
यः तु भोगेषु भुक्तेषु न भवति |
अधिवासितः अभुक्तेषु निराकाङ्क्षी तादृशः भवदुर्लभः ||
yaḥ tu bhogeṣu bhukteṣu na bhavati | adhivāsitaḥ abhukteṣu nirākāṅkṣī tādṛśaḥ bhavadurlabhaḥ ||
ya tu bhogesu bhuktesu na bhavati | adhivasita abhuktesu nirakanksi tadsa bhavadurlabha ||
One who remains unaffected by enjoyments, both enjoyed and unenjoyed, and is free from desire, such a person is rare indeed.
Verse #161
बुभुक्षुः इह संसारे मुमुक्षुः अपि |
दृश्यते भोगमोक्षनिराकाङ्क्षी विरलः हि महाशयः ||
bubhukṣuḥ iha saṃsāre mumukṣuḥ api | dṛśyate bhogamokṣanirākāṅkṣī viralaḥ hi mahāśayaḥ ||
bubhuksu iha sasare mumuksu api | dsyate bhogamoksanirakanksi virala hi mahasaya ||
In this world, one who desires enjoyment or liberation is often seen, but one who is free from both desires is a rare noble soul.
Verse #162
धर्मार्थकाममोक्षेषु जीविते मरणे तथा कस्यापि |
उदारचित्तस्य हेयोपादेयता न हि ||
dharmārthakāmamokṣeṣu jīvite maraṇe tathā kasyāpi | udāracittasya heyopādeyatā na hi ||
dharmarthakamamoksesu jivite marane tatha kasyapi | udaracittasya heyopadeyata na hi ||
For someone with a noble mind, there is neither rejection nor acceptance of duty, wealth, pleasure, liberation, life, or death.
Verse #163
वाञ्छा न विश्वविलये न द्वेषः तस्य च स्थितौ |
यथा जीविकया तस्मात् धन्यः आस्ते यथा सुखम् ||
vāñchā na viśvavilaye na dveṣaḥ tasya ca sthitau | yathā jīvikayā tasmāt dhanyaḥ āste yathā sukham ||
vancha na visvavilaye na dvesa tasya ca sthitau | yatha jivikaya tasmat dhanya aste yatha sukham ||
He has no desire for the destruction of the world, nor any hatred for its existence. Blessed is he, who lives as happily as he can.
Verse #164
कृतार्थः अनेन ज्ञानेन इति एवम् गलितधीः कृती पश्यन् |
शृण्वन् स्पृशन् जिघ्रन् अश्नन् आस्ते यथा सुखम् ||
kṛtārthaḥ anena jñānena evam galitadhīḥ kṛtī paśyan | śṛṇvan spṛśan jighran aśnan āste yathā sukham ||
ktartha anena jnanena evam galitadhi kti pasyan | snvan spsan jighran asnan aste yatha sukham ||
The accomplished person, whose mind has become devoid of thoughts, knowing that he is fulfilled by knowledge, remains happily while seeing, hearing, touching, smelling, and eating.
Verse #165
शून्या दृष्टिः वृथा चेष्टा विकलानि इन्द्रियाणि च |
न स्पृहा न विरक्तिः वा क्षीणसंसारसागरे ||
śūnyā dṛṣṭiḥ vṛthā ceṣṭā vikalāni indriyāṇi ca | na spṛhā na viraktiḥ vā kṣīṇasaṃsārasāgare ||
sunya dsti vtha cesta vikalani indriyani ca | na spha na virakti va ksinasasarasagare ||
For one who is free from worldly concerns, vision becomes empty, actions become meaningless, and the senses lose their vitality. Such a person has neither desires nor dispassion.
Verse #166
न जागर्ति न निद्राति नोन्मीलति न |
मीलति अहो परदशा क्वापि वर्तते मुक्तचेतसः ||
na jāgarti na nidrāti nonmīlati na | mīlati aho paradaśā kvāpi vartate muktacetasaḥ ||
na jagarti na nidrati nonmilati na | milati aho paradasa kvapi vartate muktacetasa ||
He neither awakens nor sleeps, neither opens nor closes his eyes. Oh, what a wondrous state does the liberated mind dwell in!
Verse #167
सर्वत्र दृश्यते स्वस्थः सर्वत्र विमलाशयः |
समस्तवासना मुक्तः मुक्तः सर्वत्र राजते ||
sarvatra dṛśyate svasthaḥ sarvatra vimalāśayaḥ | samastavāsanā muktaḥ muktaḥ sarvatra rājate ||
sarvatra dsyate svastha sarvatra vimalasaya | samastavasana mukta mukta sarvatra rajate ||
Everywhere, the self-composed one is seen, his heart pure and free from all desires. Freed and liberated, he shines everywhere.
Verse #168
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन् गृह्णन् वदन् |
व्रजन् ईहितानीहितैः मुक्तः मुक्त एव महाशयः ||
paśyan śṛṇvan spṛśan jighrann aśnan gṛhṇan vadan | vrajan īhitānīhitaiḥ muktaḥ mukta eva mahāśayaḥ ||
pasyan snvan spsan jighrann asnan ghnan vadan | vrajan ihitanihitai mukta mukta eva mahasaya ||
Seeing, hearing, touching, smelling, eating, taking, speaking, and walking—whether among likes or dislikes—the noble one remains truly free.
Verse #169
न निन्दति न च स्तौति न हृष्यति न |
कुप्यति न ददाति न गृह्णाति मुक्तः सर्वत्र नीरसः ||
na nindati na ca stauti na hṛṣyati na | kupyati na dadāti na gṛhṇāti muktaḥ sarvatra nīrasaḥ ||
na nindati na ca stauti na hsyati na | kupyati na dadati na ghnati mukta sarvatra nirasa ||
He does not criticize, nor does he praise. He neither rejoices nor gets angry. He neither gives nor takes. The liberated one is indifferent everywhere.
Verse #170
सानुरागाम् स्त्रियम् दृष्ट्वा मृत्युम् वा समुपस्थितम् |
अविह्वलमनाः स्वस्थः मुक्तः एव महाशयः ||
sānurāgām striyam dṛṣṭvā mṛtyum vā samupasthitam | avihvalamanāḥ svasthaḥ muktaḥ eva mahāśayaḥ ||
sanuragam striyam dstva mtyum va samupasthitam | avihvalamana svastha mukta eva mahasaya ||
Whether seeing an affectionate woman or approaching death, the noble one remains unmoved, self-composed, and truly free.
Verse #171
सुखे दुःखे नरे नार्यां सम्पत्सु च विपत्सु |
च विशेषः नैव धीरस्य सर्वत्र समदर्शिनः ||
sukhe duḥkhe nare nāryāṃ sampatsu ca vipatsu | ca viśeṣaḥ naiva dhīrasya sarvatra samadarśinaḥ ||
sukhe dukhe nare narya sampatsu ca vipatsu | ca visesa naiva dhirasya sarvatra samadarsina ||
In happiness and sorrow, in men and women, in prosperity and adversity, the wise one who sees all equally makes no distinctions.
Verse #172
न हिंसा नैव कारुण्यं नौद्धत्यं न च |
दीनता नाश्चर्यं नैव च क्षोभः क्षीणसंसरणे नरे ||
na hiṃsā naiva kāruṇyaṃ nauddhatyaṃ na ca | dīnatā nāścaryaṃ naiva ca kṣobhaḥ kṣīṇasaṃsaraṇe nare ||
na hisa naiva karunya nauddhatya na ca | dinata nascarya naiva ca ksobha ksinasasarane nare ||
For one free from worldly existence, there is no harm, compassion, arrogance, meekness, wonder, or disturbance.
Verse #173
न मुक्तः विषयद्वेष्टा न वा |
विषयलोलुपः असंसक्तमना नित्यं प्राप्ताप्राप्तम् उपाश्नुते ||
na muktaḥ viṣayadveṣṭā na vā | viṣayalolupaḥ asaṃsaktamanā nityaṃ prāptāprāptam upāśnute ||
na mukta visayadvesta na va | visayalolupa asasaktamana nitya praptapraptam upasnute ||
The liberated one neither hates nor is attached to sense objects. With an unattached mind, he experiences both what is attained and what is unattained.
Verse #174
समाधान असमाधान हित अहित विकल्पनाः |
शून्यचित्तः न जानाति कैवल्यमिव संस्थितः ||
samādhāna asamādhāna hita ahita vikalpanāḥ | śūnyacittaḥ na jānāti kaivalyamiva saṃsthitaḥ ||
samadhana asamadhana hita ahita vikalpana | sunyacitta na janati kaivalyamiva sasthita ||
The one with an empty mind does not think in terms of tranquility or lack of tranquility, benefit or harm. He abides as if in complete liberation.
Verse #175
निर्ममः निरहङ्कारः न किञ्चित् इति निश्चितः |
अन्तर्गलितसर्वाशः कुर्वन् अपि करोति न ||
nirmamaḥ nirahaṅkāraḥ na kiñcit niścitaḥ | antargalitasarvāśaḥ kurvan api karoti na ||
nirmama nirahankara na kincit niscita | antargalitasarvasa kurvan api karoti na ||
One who is without possessiveness, without ego, and certain that there is nothing to be done, with all desires dissolved within, acts without acting, even when engaged in action.
Verse #176
मनः प्रकाश संमोह स्वप्न जाड्य विवर्जितः |
दशाम् कामपि सम्प्राप्तः भवेत् गलितमानसः ||
manaḥ prakāśa saṃmoha svapna jāḍya vivarjitaḥ | daśām kāmapi samprāptaḥ bhavet galitamānasaḥ ||
mana prakasa samoha svapna jaya vivarjita | dasam kamapi samprapta bhavet galitamanasa ||
One who has attained a state free from the clarity and delusion of mind, dreams, and dullness, becomes one whose mind has dissolved entirely.
Verse #177
अष्टावक्र उवाच यस्य बोधोदये |
तावत् स्वप्नवत् भवति भ्रमः तस्मै |
सुखैकरूपाय नमः शान्ताय तेजसे ||
aṣṭāvakra uvāca yasya bodhodaye | tāvat svapnavat bhavati bhramaḥ tasmai | sukhaikarūpāya namaḥ śāntāya tejase ||
astavakra uvaca yasya bodhodaye | tavat svapnavat bhavati bhrama tasmai | sukhaikarupaya nama santaya tejase ||
Aṣṭāvakra said: Salutations to the one whose delusion, like a dream, vanishes at the dawn of realization; to the peaceful and radiant one who is the embodiment of pure bliss.
Verse #178
अर्जयित्वा अखिलान् अर्थान भोगान् आप्नोति पुष्कलान् |
न हि सर्वपरित्यागम् अन्तरेण सुखी भवेत् ||
arjayitvā akhilān arthān bhogān āpnoti puṣkalān | na hi sarvaparityāgam antareṇa sukhī bhavet ||
arjayitva akhilan arthan bhogan apnoti puskalan | na hi sarvaparityagam antarena sukhi bhavet ||
Even after obtaining all wealth and abundant pleasures, one cannot be truly happy without complete renunciation.
Verse #179
कर्तव्य दुःख मार्तण्ड ज्वाला दग्ध अन्तरात्मनः कुतः |
प्रशम पीयूष धारा सार मृते सुखम् ||
kartavya duḥkha mārtaṇḍa jvālā dagdha antarātmanaḥ kutaḥ | praśama pīyūṣa dhārā sāra mṛte sukham ||
kartavya dukha martana jvala dagdha antaratmana kuta | prasama piyusa dhara sara mte sukham ||
How can one find peace or happiness while the inner self is scorched by the flames of duty and suffering, without the soothing nectar stream of tranquility?
Verse #180
भवः अयम् भावनामात्रः न किञ्चित् परमार्थतः |
न अस्ति अभावः स्वभावानाम् भावाभावविभाविनाम् ||
bhavaḥ ayam bhāvanāmātraḥ na kiñcit paramārthataḥ | na asti abhāvaḥ svabhāvānām bhāvābhāvavibhāvinām ||
bhava ayam bhavanamatra na kincit paramarthata | na asti abhava svabhavanam bhavabhavavibhavinam ||
This existence is merely a projection of the mind, and in reality, it is nothing. For those who know the distinction between existence and non-existence, non-existence does not arise.
Verse #181
न दूरं न च सङ्कोचात् लब्धम् एव |
आत्मनः पदम् निर्विकल्पं निरायासं निर्विकारं निरञ्जनम् ||
na dūram na ca saṅkocāt labdham eva | ātmanaḥ padam nirvikalpam nirāyāsam nirvikāram nirañjanam ||
na duram na ca sankocat labdham eva | atmana padam nirvikalpam nirayasam nirvikaram niranjanam ||
The state of the self is neither distant nor attained through limitation. It is effortlessly realized as thought-free, unchanging, and pure.
Verse #182
व्यामोहमात्रविरतौ |
स्वरूपादानमात्रतः वीतशोकाः विराजन्ते निरावरणदृष्टयः ||
vyāmohamātraviratau | svarūpādānamātrataḥ vītaśokāḥ virājante nirāvaraṇadṛṣṭayaḥ ||
vyamohamatraviratau | svarupadanamatrata vitasoka virajante niravaranadstaya ||
When delusion ceases and one grasps only the true nature of the self, one shines free from sorrow with an unobstructed vision.
Verse #183
समस्तं कल्पनामात्रम् आत्मा मुक्तः सनातनः इति |
विज्ञाय धीरः हि किम् अभ्यस्यति बालवत् ||
samastaṃ kalpanāmātram ātmā muktaḥ sanātanaḥ | vijñāya dhīraḥ hi kim abhyasyati bālavat ||
samasta kalpanamatram atma mukta sanatana | vijnaya dhira hi kim abhyasyati balavat ||
Knowing that the entire universe is mere imagination and the self is eternally free, the wise man does not engage in practices like a child.
Verse #184
आत्मा ब्रह्म इति निश्चित्य भावाभावौ च कल्पितौ निष्कामः |
किं विजानाति किं ब्रूते च करोति किम् ||
ātmā brahma niścitya bhāvābhāvau ca kalpitau niṣkāmaḥ | kiṃ vijānāti kiṃ brūte ca karoti kim ||
atma brahma niscitya bhavabhavau ca kalpitau niskama | ki vijanati ki brute ca karoti kim ||
Having realized the self as Brahman, and knowing that existence and non-existence are mere projections, what does the desireless one know, speak, or do?
Verse #185
अयम् सः अहम् अयम् न अहम् इति क्षीणाः |
विकल्पनाः सर्वम् आत्मा इति निश्चित्य तूष्णीम् भूतस्य योगिनः ||
ayam saḥ aham ayam na aham kṣīṇāḥ | vikalpanāḥ sarvam ātmā niścitya tūṣṇīm bhūtasya yoginaḥ ||
ayam sa aham ayam na aham ksina | vikalpana sarvam atma niscitya tusnim bhutasya yogina ||
The yogi whose imaginations like "this is I" and "this is not I" have been exhausted, who knows all as the self, remains silent.
Verse #186
न विक्षेपः न च एकाग्र्यम् न अतिबोधः न मूढता |
न सुखम् न च वा दुःखम् उपशान्तस्य योगिनः ||
na vikṣepaḥ na ca ekāgryam na atibodhaḥ na mūḍhatā | na sukham na ca vā duḥkham upaśāntasya yoginaḥ ||
na viksepa na ca ekagryam na atibodha na muhata | na sukham na ca va dukham upasantasya yogina ||
For the tranquil yogi, there is no distraction, no concentration, no excessive knowledge, no ignorance, no happiness, and no sorrow.
Verse #187
स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने |
निर्विकल्पस्वभावस्य न विशेषः अस्ति योगिनः ||
svārājye bhaikṣavṛttau ca lābhālābhe jane vane | nirvikalpasvabhāvasya na viśeṣaḥ asti yoginaḥ ||
svarajye bhaiksavttau ca labhalabhe jane vane | nirvikalpasvabhavasya na visesa asti yogina ||
For the yogi whose nature is free from mental constructs, there is no distinction between sovereignty and a beggar's life, gain and loss, society and solitude.
Verse #188
क्व धर्मः क्व च वा कामः क्व च अर्थः क्व |
विवेकिता इदं कृतम् इदं न इति द्वन्द्वैः मुक्तस्य योगिनः ||
kva dharmaḥ kva ca vā kāmaḥ kva ca arthaḥ kva | vivekitā idaṃ kṛtam idaṃ na dvandvaiḥ muktasya yoginaḥ ||
kva dharma kva ca va kama kva ca artha kva | vivekita ida ktam ida na dvandvai muktasya yogina ||
For the yogi free from dualities, where is duty, where is desire, where is wealth, where is discrimination? For him, there is no notion of "this is done" or "this is not done."
Verse #189
कृत्यं किमपि नैव अस्ति न कापि हृदि |
रञ्जना यथा जीवनं एव इह जीवन्मुक्तस्य योगिनः ||
kṛtyam kimapi naiva asti na kāpi hṛdi | rañjanā yathā jīvanam eva iha jīvanmuktasya yoginaḥ ||
ktyam kimapi naiva asti na kapi hdi | ranjana yatha jivanam eva iha jivanmuktasya yogina ||
For the liberated yogi, there is no obligation or attachment in the heart. His existence is just like life itself.
Verse #190
क्व मोहः क्व च वा विश्वं क्व |
तत् ध्यानं क्व मुक्तता सर्वसङ्कल्पसीमायां विश्रान्तस्य महात्मनः ||
kva mohaḥ kva ca vā viśvaṃ kva | tat dhyānaṃ kva muktatā sarvasaṅkalpasīmāyāṃ viśrāntasya mahātmanaḥ ||
kva moha kva ca va visva kva | tat dhyana kva muktata sarvasankalpasimaya visrantasya mahatmana ||
Where is delusion, where is the universe, where is meditation on that, and where is liberation for the great soul who has rested in the cessation of all thoughts?
Verse #191
येन विश्वम् इदं दृष्टं स नास्तीति करोतु वै |
निर्वासनः किं कुरुते पश्यन् अपि न पश्यति ||
yena viśvam idaṃ dṛṣṭaṃ sa nāstīti karotu vai | nirvāsanaḥ kiṃ kurute paśyan api na paśyati ||
yena visvam ida dsta sa nastiti karotu vai | nirvasana ki kurute pasyan api na pasyati ||
Even if one who has seen this universe declares "it does not exist," what can a desireless person do? Even while seeing, he does not perceive.
Verse #192
येन दृष्टं परं ब्रह्म सः अहम् ब्रह्म इति |
चिन्तयेत् किं चिन्तयति निश्चिन्तः द्वितीयं यः न पश्यति ||
yena dṛṣṭaṃ paraṃ brahma saḥ aham brahma | cintayet kiṃ cintayati niścintaḥ dvitīyam yaḥ na paśyati ||
yena dsta para brahma sa aham brahma | cintayet ki cintayati niscinta dvitiyam ya na pasyati ||
The one who has realized the supreme Brahman may think "I am Brahman," but what does he actually think, being free from all worry and not seeing duality?
Verse #193
दृष्टः येन आत्मविक्षेपः निरोधं कुरुते तु असौ |
उदारः तु न विक्षिप्तः साध्याभावात् करोति किम् ||
dṛṣṭaḥ yena ātmavikṣepaḥ nirodhaṃ kurute tu asau | udāraḥ tu na vikṣiptaḥ sādhyābhāvāt karoti kim ||
dsta yena atmaviksepa nirodha kurute tu asau | udara tu na viksipta sadhyabhavat karoti kim ||
The one who suppresses distractions of the self does so after having seen them, but the noble one, being undistracted and without objectives, does nothing.
Verse #194
धीरः लोकविपर्यस्तः वर्तमानः अपि लोकवत् न समाधिम् |
न विक्षेपम् न लोपम् स्वस्य पश्यति ||
dhīraḥ lokaviparyastaḥ vartamānaḥ api lokavat na samādhim | na vikṣepam na lopam svasya paśyati ||
dhira lokaviparyasta vartamana api lokavat na samadhim | na viksepam na lopam svasya pasyati ||
The wise one, though existing in the world like others, neither sees deep meditation, distraction, nor any loss within himself.
Verse #195
भावाभावविहीनः यः तृप्तः निर्वासनः बुधः न |
एव किञ्चित् कृतं तेन लोकदृष्ट्या विकुर्वता ||
bhāvābhāvavihīnaḥ yaḥ tṛptaḥ nirvāsanaḥ budhaḥ na | eva kiñcit kṛtaṃ tena lokadṛṣṭyā vikurvatā ||
bhavabhavavihina ya tpta nirvasana budha na | eva kincit kta tena lokadstya vikurvata ||
The wise one, who is free from concepts of existence and non-existence, content, and free from desires, is seen by the world as acting, though in reality, he does nothing.
Verse #196
प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः |
यदा यत्कर्तुम् आयाति तत्कृत्वा तिष्ठतः सुखम् ||
pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ | yadā yatkartum āyāti tatkṛtvā tiṣṭhataḥ sukham ||
pravttau va nivttau va naiva dhirasya durgraha | yada yatkartum ayati tatktva tisthata sukham ||
For the wise one, there is no difficulty whether in action or non-action. He simply does what comes to be done and remains happy.
Verse #197
निर्वासनः निरालम्बः स्वच्छन्दः मुक्तबन्धनः |
क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ||
nirvāsanaḥ nirālambaḥ svacchandaḥ muktabandhanaḥ | kṣiptaḥ saṃskāravātena ceṣṭate śuṣkaparṇavat ||
nirvasana niralamba svacchanda muktabandhana | ksipta saskaravatena cestate suskaparnavat ||
The desireless, self-reliant, and free-willed one, though liberated from all bondage, moves as if tossed by the wind of past impressions, like a dry leaf.
Verse #198
असंसारस्य तु क्वापि न हर्षः न विषादता |
सः शीतलमना नित्यं विदेह इव राजये ||
asaṃsārasya tu kvāpi na harṣaḥ na viṣādatā | saḥ śītalamanā nityaṃ videha iva rājaye ||
asasarasya tu kvapi na harsa na visadata | sa sitalamana nitya videha iva rajaye ||
For the one beyond worldly life, there is neither joy nor sorrow. With a cool and tranquil mind, he always reigns like one without a body.
Verse #199
कुत्रापि न जिहासा अस्ति नाशः वा |
अपि न कुत्रचित् आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ||
kutrāpi na jihāsā asti nāśaḥ vā | api na kutracit ātmārāmasya dhīrasya śītalācchatarātmanaḥ ||
kutrapi na jihasa asti nasa va | api na kutracit atmaramasya dhirasya sitalacchataratmana ||
For the wise one who delights in the self and whose mind is pure and tranquil, there is no desire to give up anything, nor is there any fear of destruction, anywhere.
Verse #200
प्रकृत्या शून्यचित्तस्य कुर्वतः अस्य यदृच्छया प्राकृतस्य |
इव धीरस्य न मानः न अवमानता ||
prakṛtyā śūnyacittasya kurvataḥ asya yadṛcchayā prākṛtasya | iva dhīrasya na mānaḥ na avamānatā ||
praktya sunyacittasya kurvata asya yadcchaya praktasya | iva dhirasya na mana na avamanata ||
For the wise one, whose mind is naturally void and who acts spontaneously, there is neither honor nor dishonor, just as it is for a common person.
Verse #201
कृतं देहेन कर्म इदं न मया शुद्धरूपिणा |
इति चिन्तानुरोधी यः कुर्वन् अपि करोति न ||
kṛtaṃ dehena karma idaṃ na mayā śuddharūpiṇā | cintānurodhī yaḥ kurvan api karoti na ||
kta dehena karma ida na maya suddharupina | cintanurodhi ya kurvan api karoti na ||
The one who thinks "this action is done by the body, not by me, who am pure by nature" does not act, even while performing actions.
Verse #202
अतद्वादीव कुरुते न भवेत् अपि बालिशः |
जीवन्मुक्तः सुखी श्रीमान् संसरन् अपि शोभते ||
atadvādīva kurute na bhavet api bāliśaḥ | jīvanmuktaḥ sukhī śrīmān saṃsaran api śobhate ||
atadvadiva kurute na bhavet api balisa | jivanmukta sukhi sriman sasaran api sobhate ||
The liberated one, even while appearing to engage in worldly actions, is not childish. The enlightened one, ever content and glorious, shines even in the midst of worldly life.
Verse #203
नानाविचारसुश्रान्तः धीरः विश्रान्तिमागतः न कल्पते न |
जानाति न शृणोति न पश्यति ||
nānāvicārasuśrāntaḥ dhīraḥ viśrāntim-āgataḥ na kalpate na | jānāti na śṛṇoti na paśyati ||
nanavicarasusranta dhira visrantim-agata na kalpate na | janati na snoti na pasyati ||
The wise one, having become exhausted with diverse thoughts and having attained rest, no longer imagines, knows, hears, or sees in the ordinary sense.
Verse #204
असमाधेः अविक्षेपान् न मुमुक्षुः न च इतः |
निश्चित्य कल्पितम् पश्यन् ब्रह्म एव आस्ते महाशयः ||
asamādheḥ avikṣepān na mumukṣuḥ na ca itaḥ | niścitya kalpitam paśyan brahma eva āste mahāśayaḥ ||
asamadhe aviksepan na mumuksu na ca ita | niscitya kalpitam pasyan brahma eva aste mahasaya ||
Neither in samādhi nor distracted, neither desiring liberation nor its opposite, the great soul, having realized the imagined, remains established in Brahman.
Verse #205
यस्यान्तः स्यात् अहङ्कारः न करोति करोति |
सः निरहङ्कारधीरेण न किञ्चित् अकृतम् कृतम् ||
yasyāntaḥ syāt ahaṅkāraḥ na karoti karoti | saḥ nirahaṅkāradhīreṇa na kiñcit akṛtam kṛtam ||
yasyanta syat ahankara na karoti karoti | sa nirahankaradhirena na kincit aktam ktam ||
One who has ego within acts, but the wise one without ego does nothing, though appearing to do everything.
Verse #206
नोद्विग्नं न च सन्तुष्टम् अकर्तृ स्पन्दवर्जितम् |
निराशं गतसन्देहं चित्तं मुक्तस्य राजते ||
nodvignaṃ na ca santuṣṭam akartṛ spandavarjitam | nirāśaṃ gatasandehaṃ cittaṃ muktasya rājate ||
nodvigna na ca santustam akart spandavarjitam | nirasa gatasandeha citta muktasya rajate ||
The mind of the liberated one is neither disturbed nor satisfied, devoid of action and movement, free of hope and doubt, and it shines in its own glory.
Verse #207
निर्ध्यातुम् चेष्टितुम् वा अपि यत् चित्तम् न |
प्रवर्तते निर्निमित्तम् इदम् किन्तु निर्ध्याय इति विचेष्टते ||
nirdhyātum ceṣṭitum vā api yat cittam na | pravartate nirnimittam idam kintu nirdhyāya viceṣṭate ||
nirdhyatum cestitum va api yat cittam na | pravartate nirnimittam idam kintu nirdhyaya vicestate ||
The mind neither meditates nor acts. It functions without any cause, simply continuing to exist.
Verse #208
तत्त्वं यथार्थम् आकर्ण्य मन्दः प्राप्नोति मूढताम् अथवा |
याति सङ्कोचम् अमूढः कः अपि मूढवत् ||
tattvaṃ yathārtham ākarṇya mandaḥ prāpnoti mūḍhatām athavā | yāti saṅkocam amūḍhaḥ kaḥ api mūḍhavat ||
tattva yathartham akarnya manda prapnoti muhatam athava | yati sankocam amuha ka api muhavat ||
Upon hearing the truth as it is, the dull one becomes confused, while the wise one may contract, appearing like the ignorant.
Verse #209
एकाग्रता निरोधः वा मूढैः अभ्यस्यते भृशम् धीराः |
कृत्यम् न पश्यन्ति सुप्तवत् स्वपदे स्थिताः ||
ekāgratā nirodhaḥ vā mūḍhaiḥ abhyasyate bhṛśam dhīrāḥ | kṛtyam na paśyanti suptavat svapade sthitāḥ ||
ekagrata nirodha va muhai abhyasyate bhsam dhira | ktyam na pasyanti suptavat svapade sthita ||
One-pointedness or cessation is practiced excessively by the ignorant, while the wise, like one asleep, see no action to be done and are established in their natural state.
Verse #210
अप्रयत्नात् प्रयत्नाद् वा मूढः न आप्नोति |
निर्वृतिम् तत्त्वनिश्चयमात्रेण प्राज्ञः भवति निर्वृतः ||
aprayatnāt prayatnād vā mūḍhaḥ na āpnoti | nirvṛtim tattvaniścayamātreṇa prājñaḥ bhavati nirvṛtaḥ ||
aprayatnat prayatnad va muha na apnoti | nirvtim tattvaniscayamatrena prajna bhavati nirvta ||
Whether with effort or without, the ignorant do not attain liberation. Simply through the certainty of truth, the wise one becomes liberated.
Verse #211
शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् आत्मानं |
तं न जानन्ति तत्र अभ्यासपरा जनाः ||
śuddhaṃ buddhaṃ priyaṃ pūrṇaṃ niṣprapañcaṃ nirāmayam ātmānam | taṃ na jānanti tatra abhyāsaparā janāḥ ||
suddha buddha priya purna nisprapanca niramayam atmanam | ta na jananti tatra abhyasapara jana ||
People who are engrossed in practices do not realize the pure, enlightened, dear, complete, non-dual, and suffering-free Self.
Verse #212
न आप्नोति कर्मणा मोक्षं विमूढः अभ्यासरूपिणा |
धन्यः विज्ञानमात्रेण मुक्तः तिष्ठति अविक्रियः ||
na āpnoti karmaṇā mokṣaṃ vimūḍhaḥ abhyāsarūpiṇā | dhanyaḥ vijñānamātreṇa muktaḥ tiṣṭhati avikriyaḥ ||
na apnoti karmana moksa vimuha abhyasarupina | dhanya vijnanamatrena mukta tisthati avikriya ||
The deluded one does not attain liberation even through actions or practices. The blessed one, through mere knowledge, remains liberated and unchanged.
Verse #213
मूढः न आप्नोति तत् ब्रह्म यतः भवितुम् |
इच्छति अनिच्छन् अपि धीरः हि परब्रह्मस्वरूपभाक् ||
mūḍhaḥ na āpnoti tat brahma yataḥ bhavitum | icchati anicchan api dhīraḥ hi parabrahmasvarūpabhāk ||
muha na apnoti tat brahma yata bhavitum | icchati anicchan api dhira hi parabrahmasvarupabhak ||
The ignorant do not attain Brahman by desiring to become it. The wise one, without even desiring, naturally possesses the nature of the Supreme Brahman.
Verse #214
निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः एतस्य |
अनर्थमूलस्य मूलच्छेदः कृतः बुधैः ||
nirādhārā grahavyagrā mūḍhāḥ saṃsārapoṣakāḥ etasya | anarthamūlasya mūlacchedaḥ kṛtaḥ budhaih ||
niradhara grahavyagra muha sasaraposaka etasya | anarthamulasya mulaccheda kta budhaih ||
The ignorant, attached to grasping and without foundation, sustain the cycle of worldly existence. The wise, however, have cut the root of this harmful existence.
Verse #215
न शान्तिं लभते मूढः यतः शमितुम् |
इच्छति धीरः तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ||
na śāntim labhate mūḍhaḥ yataḥ śamitum | icchati dhīraḥ tattvaṃ viniścitya sarvadā śāntamānasaḥ ||
na santim labhate muha yata samitum | icchati dhira tattva viniscitya sarvada santamanasa ||
The deluded one does not attain peace, as he is constantly trying to quiet his mind. The wise one, having realized the truth, is always peaceful in mind.
Verse #216
क्व आत्मनः दर्शनम तस्य यत् दृष्टं अवलम्बते धीराः |
तम् तम् न पश्यन्ति पश्यन्ति आत्मानम् अव्ययम् ||
kva ātmanaḥ darśanam tasya yat dṛṣṭaṃ avalambate dhīrāḥ | tam tam na paśyanti paśyanti ātmānam avyayam ||
kva atmana darsanam tasya yat dsta avalambate dhira | tam tam na pasyanti pasyanti atmanam avyayam ||
Where is the vision of the Self for one who clings to what is seen? The wise ones do not see the external but instead see the imperishable Self.
Verse #217
क्व निरोधः विमूढस्य यः निर्बन्धं करोति |
वै स्वारामस्यैव धीरस्य सर्वदा असावकृत्रिमः ||
kva nirodhaḥ vimuudasya yaḥ nirbandhaṃ karoti | vai svārāmasyaiva dhīrasya sarvadā asāvakṛtrimaḥ ||
kva nirodha vimuudasya ya nirbandha karoti | vai svaramasyaiva dhirasya sarvada asavaktrima ||
Where is cessation for the deluded one who insists on controlling things? The wise one, always self-contented, remains without any artificiality.
Verse #218
भावस्य भावकः कश्चित् न किञ्चित् भावक-उपरः |
उभयाभावकः कश्चित् एवम् एव निराकुलः ||
bhāvasya bhāvakaḥ kaścit na kiñcit bhāvaka-uparaḥ | ubhayābhāvakaḥ kaścit evam eva nirākulaḥ ||
bhavasya bhavaka kascit na kincit bhavaka-upara | ubhayabhavaka kascit evam eva nirakula ||
Some see existence as a creator, but there is none superior to that. Some, seeing both existence and non-existence as illusions, remain undisturbed.
Verse #219
शुद्धम् अद्वयम् आत्मानम् भावयन्ति कुबुद्धयः न |
तु जानन्ति संमोहात् यावत् जीवम् अनिर्वृताः ||
śuddham advayam ātmānam bhāvayanti kubuddhayaḥ na | tu jānanti saṃmohāt yāvat jīvam anirvṛtāḥ ||
suddham advayam atmanam bhavayanti kubuddhaya na | tu jananti samohat yavat jivam anirvta ||
The deluded foolishly meditate on the pure, non-dual Self but do not realize it due to their delusions, remaining unsatisfied throughout life.
Verse #220
मुमुक्षोः बुद्धिः आलम्बम् अन्तरेण न विद्यते |
निरालम्बा एव निष्कामा बुद्धिः मुक्तस्य सर्वदा ||
mumukṣoḥ buddhiḥ ālambam antareṇa na vidyate | nirālambā eva niṣkāmā buddhiḥ muktasya sarvadā ||
mumukso buddhi alambam antarena na vidyate | niralamba eva niskama buddhi muktasya sarvada ||
The intellect of one desiring liberation cannot exist without some support. The intellect of the liberated one, however, is always without support and free from desire.
Verse #221
विषयद्वीपिनः वीक्ष्य चकिताः शरणार्थिनः |
विशन्ति झटिति क्रोडम् निरोधैकाग्रसिद्धये ||
viṣayadvīpinaḥ vīkṣya cakitāḥ śaraṇārthinaḥ | viśanti jhaṭiti kroḍam nirodhaikāgrasiddhaye ||
visayadvipina viksya cakita saranarthina | visanti jhatiti kroam nirodhaikagrasiddhaye ||
Seeing the tigers of sense objects, terrified seekers quickly seek refuge in the embrace of focused cessation.
Verse #222
निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः पलायन्ते |
न शक्ताः ते सेवन्ते कृतचाटवः ||
nirvāsanam hariṃ dṛṣṭvā tūṣṇīm viṣayadantinaḥ palāyante | na śaktāḥ te sevante kṛtacāṭavaḥ ||
nirvasanam hari dstva tusnim visayadantina palayante | na sakta te sevante ktacatava ||
Seeing the pure, desireless one, the powerful sense desires silently flee, unable to dominate; instead, they serve humbly, like submissive flatterers.
Verse #223
न मुक्तिकारिकां धत्ते निःशङ्कः युक्तमानसः पश्यन् |
शृण्वन् स्पृशन् जिघ्रन् अश्नन् आस्ते यथासुखम् ||
na muktikārikāṃ dhatte niḥśaṅkaḥ yuktamānasaḥ paśyan | śṛṇvan spṛśan jighran aśnan āste yathāsukham ||
na muktikarika dhatte nisanka yuktamanasa pasyan | snvan spsan jighran asnan aste yathasukham ||
The one with a steady mind, free from doubt, holds no thought of liberation. Whether seeing, hearing, touching, smelling, or eating, he remains at ease in whatever comes his way.
Verse #224
वस्तुश्रवणमात्रेण शुद्धबुद्धिः निराकुलः न एव |
आचारम् अनाचारम् औदास्यम् वा प्रपश्यति ||
vastuśravaṇamātreṇa śuddhabuddhiḥ nirākulaḥ na eva | ācāram anācāram audāsyam vā prapaśyati ||
vastusravanamatrena suddhabuddhi nirakula na eva | acaram anacaram audasyam va prapasyati ||
The pure-minded one, undisturbed, having heard the truth, does not see conduct as good or bad, nor does he see indifference; all are irrelevant.
Verse #225
यदा यत् कर्तुम् आयाति तदा तत् कुरुते ऋजुः शुभम् |
वा अपि अशुभम वा अपि तस्य चेष्टा हि बालवत् ||
yadā yat kartum āyāti tadā tat kurute ṛjuḥ śubham | vā api aśubham vā api tasya ceṣṭā hi bālavat ||
yada yat kartum ayati tada tat kurute ju subham | va api asubham va api tasya cesta hi balavat ||
When whatever action arises to be done, the simple and straightforward one does it, whether it is good or bad, with a childlike spontaneity.
Verse #226
स्वातन्त्र्यात् सुखम् आप्नोति स्वातन्त्र्यात् लभते परम् |
स्वातन्त्र्यात् निर्वृतिम् गच्छेत् स्वातन्त्र्यात् परमम् पदम् ||
svātantryāt sukham āpnoti svātantryāt labhate param | svātantryāt nirvṛtim gacchet svātantryāt paramam padam ||
svatantryat sukham apnoti svatantryat labhate param | svatantryat nirvtim gacchet svatantryat paramam padam ||
From freedom comes happiness, from freedom comes the supreme attainment, from freedom comes liberation, and from freedom comes the highest state.
Verse #227
अकर्तृत्वम् अभोक्तृत्वं स्वात्मनः मन्यते यदा तदा |
क्षीणाः भवन्ति एव समस्ताः चित्तवृत्तयः ||
akartṛtvam abhoktṛtvam svātmanaḥ manyate yadā tadā | kṣīṇāḥ bhavanti eva samastāḥ cittavṛttayaḥ ||
akarttvam abhokttvam svatmana manyate yada tada | ksina bhavanti eva samasta cittavttaya ||
When one considers the self to be non-doer and non-enjoyer, then all the modifications of the mind dissolve.
Verse #228
उच्छृङ्खला अपि अकृतिका स्थिति धीरस्य राजते |
न तु सस्पृहचित्तस्य शान्तिः मूढस्य कृत्रिमा ||
ucchṛṅkhalā api akṛtikā sthiti dhīrasya rājate | na tu saspṛhacittasya śāntiḥ mūḍhasya kṛtrimā ||
ucchnkhala api aktika sthiti dhirasya rajate | na tu sasphacittasya santi muhasya ktrima ||
The unrestrained and effortless state of the wise shines, but the peace of the deluded, filled with desires, is artificial.
Verse #229
विलसन्ति महाभोगैः विशन्ति गिरिगह्वरान् |
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ||
vilasanti mahābhogaiḥ viśanti girigahvarān | nirastakalpanā dhīrā abaddhā muktabuddhayaḥ ||
vilasanti mahabhogai visanti girigahvaran | nirastakalpana dhira abaddha muktabuddhaya ||
The wise, free from imagination, unbound in mind, enjoy great pleasures or enter mountain caves.
Verse #230
श्रोत्रियम् देवताम् तीर्थम् अङ्गनाम् भूपतिम् प्रियम दृष्ट्वा |
सम्पूज्य धीरस्य न कापि हृदि वासना ||
śrotriyam devatām tīrtham aṅganām bhūpatim priyam dṛṣṭvā | sampūjya dhīrasya na kāpi hṛdi vāsanā ||
srotriyam devatam tirtham anganam bhupatim priyam dstva | sampujya dhirasya na kapi hdi vasana ||
Upon seeing and worshipping a scholar, deity, sacred place, woman, king, or beloved, the wise have no impression or desire left in the heart.
Verse #231
भृत्यैः पुत्रैः कलत्रैः च दौहित्रैः च अपि गोत्रजैः |
विहस्य धिक्कृतः योगी न याति विकृतिं मनाक् ||
bhṛtyaiḥ putraiḥ kalatraiḥ ca dauhitraiḥ ca api gotrajaiḥ | vihasya dhikkṛtaḥ yogī na yāti vikṛtim manāk ||
bhtyai putrai kalatrai ca dauhitrai ca api gotrajai | vihasya dhikkta yogi na yati viktim manak ||
Even if ridiculed by servants, sons, wives, grandsons, and relatives, the yogi does not undergo even the slightest disturbance.
Verse #232
सन्तुष्टः अपि न सन्तुष्टः खिन्नः अपि न च |
खिद्यते तस्य आश्चर्यदशाम् तां तां तादृशाः एव जानते ||
santuṣṭaḥ api na santuṣṭaḥ khinnaḥ api na ca | khidyate tasya āścaryadaśām tām tām tādṛśāḥ eva jānate ||
santusta api na santusta khinna api na ca | khidyate tasya ascaryadasam tam tam tadsa eva janate ||
Though content, not content; though sorrowful, not distressed—such wondrous states are known only to those of the same kind.
Verse #233
कर्तव्यता एव संसारः न तां पश्यन्ति |
सूरयः शून्याकारा निराकारा निर्विकारा निरामयाः ||
kartavyatā eva saṃsāraḥ na tām paśyanti | sūrayaḥ śūnyākārā nirākārā nirvikārā nirāmayāḥ ||
kartavyata eva sasara na tam pasyanti | suraya sunyakara nirakara nirvikara niramaya ||
The wise do not see worldly existence in the sense of duty, being empty in form, formless, changeless, and free from afflictions.
Verse #234
अकुर्वन् अपि सङ्क्षोभात् व्यग्रः सर्वत्र मूढधीः कुर्वन् |
अपि तु कृत्यानि कुशलः हि निराकुलः ||
akurvan api saṅkṣobhāt vyagraḥ sarvatra mūḍhadhīḥ kurvan | api tu kṛtyāni kuśalaḥ hi nirākulaḥ ||
akurvan api sanksobhat vyagra sarvatra muhadhi kurvan | api tu ktyani kusala hi nirakula ||
Even while not doing anything, the confused mind remains restless from disturbance, but the skillful remains unperturbed even while performing actions.
Verse #235
सुखम् आस्ते सुखम् शेते सुखम् आयाति याति |
च सुखम् वक्ति सुखम् भुङ्क्ते व्यवहारेऽपि शान्तधीः ||
sukham āste sukham śete sukham āyāti yāti | ca sukham vakti sukham bhuṅkte vyavahāre'pi śāntadhīḥ ||
sukham aste sukham sete sukham ayati yati | ca sukham vakti sukham bhunkte vyavahare'pi santadhi ||
Happily, he sits, lies down, comes, goes, speaks, eats; even in worldly activity, the one with a peaceful mind is at ease.
Verse #236
स्वभावात् यस्य न एव आर्तिः लोकवत् |
व्यवहारिणः महाह्रदः इव अक्षोभ्यः गतक्लेशः सुशोभते ||
svabhāvāt yasya na eva ārtiḥ lokavat | vyavahāriṇaḥ mahāhradaḥ iva akṣobhyaḥ gatakleśaḥ suśobhate ||
svabhavat yasya na eva arti lokavat | vyavaharina mahahrada iva aksobhya gataklesa susobhate ||
By nature, the one who is undisturbed, even while engaging in daily life like others, shines beautifully like a great lake, free from suffering.
Verse #237
निवृत्तिः अपि मूढस्य प्रवृत्तिः रूप |
उपजायते प्रवृत्तिः अपि धीरस्य निवृत्तिफलभागिनी ||
nivṛttiḥ api mūḍhasya pravṛttiḥ rūpa | upajāyate pravṛttiḥ api dhīrasya nivṛttiphalabhāginī ||
nivtti api muhasya pravtti rupa | upajayate pravtti api dhirasya nivttiphalabhagini ||
Even the renunciation of the ignorant appears as engagement, while even the engagement of the wise leads to the fruits of renunciation.
Verse #238
परिग्रहेषु वैराग्यं प्रायः मूढस्य दृश्यते देहे |
विगलिताशस्य क्व रागः क्व विरागता ||
parigraheṣu vairāgyaṃ prāyaḥ mūḍhasya dṛśyate dehe | vigalitāśasya kva rāgaḥ kva virāgatā ||
parigrahesu vairagya praya muhasya dsyate dehe | vigalitasasya kva raga kva viragata ||
Dispassion toward possessions is usually seen in the ignorant, but for one who has transcended desires in the body, where is attachment and where is dispassion?
Verse #239
भावनाभावनासक्ता दृष्टिः मूढस्य सर्वदा भाव्यभावनया |
सा तु स्वस्थस्य अदृष्टिरूपिणी ||
bhāvanābhāvanāsaktā dṛṣṭiḥ mūḍhasya sarvadā bhāvyabhāvanayā | sā tu svasthasya adṛṣṭirūpiṇī ||
bhavanabhavanasakta dsti muhasya sarvada bhavyabhavanaya | sa tu svasthasya adstirupini ||
The ignorant are always attached to imagination or non-imagination, but for the wise, real contemplation manifests as a form of non-vision.
Verse #240
सर्वारम्भेषु निष्कामः यः चरेत् बालवत् मुनिः न |
लेपः तस्य शुद्धस्य क्रियमाणे अपि कर्मणि ||
sarvārambheṣu niṣkāmaḥ yaḥ caret bālavat muniḥ na | lepaḥ tasya śuddhasya kriyamāṇe api karmaṇi ||
sarvarambhesu niskama ya caret balavat muni na | lepa tasya suddhasya kriyamane api karmani ||
The sage who acts without desire, like a child, is not tainted by actions, even while engaged in them, due to his pure nature.
Verse #241
स एव धन्य आत्मज्ञः सर्वभावेषु यः समः |
पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् निस्तर्षमानसः ||
sa eva dhanya ātmajñaḥ sarvabhāveṣu yaḥ samaḥ | paśyan śṛṇvan spṛśan jighran aśnan nistarṣamānasaḥ ||
sa eva dhanya atmajna sarvabhavesu ya sama | pasyan snvan spsan jighran asnan nistarsamanasa ||
He is truly blessed, the knower of the self, who remains equal in all situations, whether seeing, hearing, touching, smelling, or eating, with a mind free from cravings.
Verse #242
क्व संसारः क्व च आभासः क्व साध्यम् क्व |
च साधनम् आकाशस्य इव धीरस्य निर्विकल्पस्य सर्वदा ||
kva saṃsāraḥ kva ca ābhāsaḥ kva sādhyaṃ kva | ca sādhanam ākāśasya iva dhīrasya nirvikalpasya sarvadā ||
kva sasara kva ca abhasa kva sadhya kva | ca sadhanam akasasya iva dhirasya nirvikalpasya sarvada ||
Where is worldly existence, appearance, the goal, or practice, for the wise one, always free from distinctions, like the sky?
Verse #243
स जयति अर्थसंन्यासी पूर्णस्वरसविग्रहः अकृत्रिमः |
अनवच्छिन्ने समाधिः यस्य वर्तते ||
sa jayati arthasaṃnyāsī pūrṇasvarasavigrahaḥ akṛtrimaḥ | anavacchinne samādhiḥ yasya vartate ||
sa jayati arthasanyasi purnasvarasavigraha aktrima | anavacchinne samadhi yasya vartate ||
Victorious is the one who has renounced all purposes, embodying fullness by nature, whose spontaneous and uninterrupted absorption in the self remains constant.
Verse #244
बहुना अत्र किम् उक्तेन ज्ञाततत्त्वः |
महाशयः भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरसः ||
bahunā atra kim uktena jñātatattvaḥ | mahāśayaḥ bhogamokṣanirākāṅkṣī sadā sarvatra nīrasaḥ ||
bahuna atra kim uktena jnatatattva | mahasaya bhogamoksanirakanksi sada sarvatra nirasa ||
What more needs to be said? The great soul who knows the truth, always free from desire for enjoyment or liberation, is uninterested in all things.
Verse #245
महदादि जगद्द्वैतं नाममात्रविजृम्भितम् विहाय |
शुद्धबोधस्य किं कृत्यम् अवशिष्यते ||
mahadādi jagaddvaitaṃ nāmamātravijṛmbhitam vihāya | śuddhabodhasya kiṃ kṛtyam avaśiṣyate ||
mahadadi jagaddvaita namamatravijmbhitam vihaya | suddhabodhasya ki ktyam avasisyate ||
The world of duality, starting from the Great Principle, is merely a manifestation of names. For the pure consciousness, what duty remains after abandoning this?
Verse #246
भ्रमभूतम् इदं सर्वम् किञ्चित् न अस्ति इति |
निश्चयी अलक्ष्यस्फुरणः शुद्धः स्वभावेन एव शाम्यति ||
bhramabhūtam idaṃ sarvam kiñcit na asti | niścayī alakṣyasphuraṇaḥ śuddhaḥ svabhāvena eva śāmyati ||
bhramabhutam ida sarvam kincit na asti | niscayi alaksyasphurana suddha svabhavena eva samyati ||
One who is certain that everything in this world is nothing but an illusion and that nothing truly exists, finds that the pure and imperceptible consciousness naturally comes to rest and attains peace.
Verse #247
शुद्धस्फुरणरूपस्य दृश्यभावम् अपश्यतः क्व विधिः क्व च |
वैराग्यम् क्व त्यागः क्व शमः अपि वा ||
śuddhasphuraṇarūpasya dṛśyabhāvam apaśyataḥ kva vidhiḥ kva ca | vairāgyam kva tyāgaḥ kva śamaḥ api vā ||
suddhasphuranarupasya dsyabhavam apasyata kva vidhi kva ca | vairagyam kva tyaga kva sama api va ||
For the one who perceives nothing in the pure radiant nature, where is the rule, dispassion, renunciation, or even tranquility?
Verse #248
स्फुरतः अनन्तरूपेण प्रकृतिं च न पश्यतो क्व बन्धः |
क्व च वा मोक्षः क्व हर्षः क्व विषादिता ||
sphurataḥ anantarūpeṇa prakṛtiṃ ca na paśyataḥ kva bandhaḥ | kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā ||
sphurata anantarupena prakti ca na pasyata kva bandha | kva ca va moksa kva harsa kva visadita ||
For the one who shines in infinite forms and does not see nature, where is bondage, where is liberation, where is joy, and where is sorrow?
Verse #249
बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते निर्ममः |
निरहङ्कारः निष्कामः शोभते बुधः ||
buddhiparyantasaṃsāre māyāmātraṃ vivartate nirmamaḥ | nirahaṅkāraḥ niṣkāmaḥ śobhate budhaḥ ||
buddhiparyantasasare mayamatra vivartate nirmama | nirahankara niskama sobhate budha ||
In the worldly existence that extends only to the mind, illusion manifests. The wise one, free from ownership, ego, and desires, shines.
Verse #250
अक्षयम् गतसन्तापम् आत्मानम् पश्यतो मुनेः क्व विद्या च क्व |
वा विश्वम् क्व देहः अहम् मम इति वा ||
akṣayam gatasantāpam ātmānam paśyataḥ muneḥ kva vidyā ca kva | vā viśvam kva dehaḥ aham mama vā ||
aksayam gatasantapam atmanam pasyata mune kva vidya ca kva | va visvam kva deha aham mama va ||
For the sage who sees the imperishable self, free from sorrow, where is knowledge, where is the world, where is the body, and where is the sense of "I" and "mine"?
Verse #251
निरोधादीनि कर्माणि जहाति जडधीः यदि मनोरथान् |
प्रलापान् च कर्तुम् आप्नोति अतत्क्षणात् ||
nirodhādīni karmāṇi jahāti jaḍadhīḥ yadi manorathān | pralāpān ca kartum āpnoti atatkṣaṇāt ||
nirodhadini karmani jahati jaadhi yadi manorathan | pralapan ca kartum apnoti atatksanat ||
If the dull-witted one renounces control and other actions, they immediately fall into desires and delusions.
Verse #252
मन्दः श्रुत्वा अपि तत् वस्तु न जहाति |
विमूढताम् निर्विकल्पः बहिः यत्नात् अन्तः विषयलालसः ||
mandaḥ śrutvā api tat vastu na jahāti | vimūḍhatām nirvikalpaḥ bahiḥ yatnāt antaḥ viṣayalālasaḥ ||
manda srutva api tat vastu na jahati | vimuhatam nirvikalpa bahi yatnat anta visayalalasa ||
Even after hearing of that reality, the ignorant one does not abandon his ignorance. Though outwardly he appears as if without doubt, inwardly he is still full of desires for sense objects.
Verse #253
ज्ञानात् गलितकर्मा यः लोकदृष्ट्या अपि कर्मकृत न |
आप्नोति अवसरं कर्तुं वक्तुम् एव न किञ्चन ||
jñānāt galitakarmā yaḥ lokadṛṣṭyā api karmakṛt na | āpnoti avasaraṃ kartuṃ vaktum eva na kiñcana ||
jnanat galitakarma ya lokadstya api karmakt na | apnoti avasara kartu vaktum eva na kincana ||
One whose actions have fallen away due to knowledge, though appearing to act in the eyes of the world, does not get the opportunity to act or speak anything.
Verse #254
क्व तमः क्व प्रकाशः वा हानं क्व |
च न किञ्चन निर्विकारस्य धीरस्य निरातङ्कस्य सर्वदा ||
kva tamaḥ kva prakāśaḥ vā hānaṃ kva | ca na kiñcana nirvikārasya dhīrasya nirātaṅkasya sarvadā ||
kva tama kva prakasa va hana kva | ca na kincana nirvikarasya dhirasya niratankasya sarvada ||
Where is darkness, and where is light? What is there to abandon, and what is there not to abandon? For the wise one who is unchanging and always fearless, there is nothing.
Verse #255
क्व धैर्यम् क्व विवेकित्वम् क्व निरातङ्कता |
अपि वा अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः ||
kva dhairyam kva vivekitvam kva nirātaṅkatā | api vā anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ ||
kva dhairyam kva vivekitvam kva niratankata | api va anirvacyasvabhavasya nisvabhavasya yogina ||
Where is courage, where is discernment, and where is fearlessness? For the yogi whose nature is beyond expression and who is devoid of any nature, these have no meaning.
Verse #256
न स्वर्गः नैव नरकः जीवन्मुक्तिः न चैव हि |
बहुना अत्र किम् उक्तेन योगदृष्ट्या न किञ्चन ||
na svargaḥ naiva narakaḥ jīvanmuktiḥ na caiva hi | bahunā atra kim uktena yogadṛṣṭyā na kiñcana ||
na svarga naiva naraka jivanmukti na caiva hi | bahuna atra kim uktena yogadstya na kincana ||
There is no heaven, nor hell, nor liberation while alive. What more is there to say? From the viewpoint of yoga, there is nothing.
Verse #257
नैव प्रार्थयते लाभं न अलाभेन अनुशोचति |
धीरस्य शीतलं चित्तम् अमृतेनैव पूरितम् ||
naiva prārthayate lābhaṃ na alābhena anuśocati | dhīrasya śītalaṃ cittam amṛtenaiva pūritam ||
naiva prarthayate labha na alabhena anusocati | dhirasya sitala cittam amtenaiva puritam ||
The wise one neither desires gain nor grieves at loss. His mind remains cool, filled with nectar-like bliss.
Verse #258
न शान्तं स्तौति निष्कामः न दुष्टम् अपि |
निन्दति समदुःखसुखस्तृप्तः किञ्चित् कृत्यं न पश्यति ||
na śāntaṃ stauti niṣkāmaḥ na duṣṭam api | nindati samaduḥkhasukhastṛptaḥ kiñcit kṛtyam na paśyati ||
na santa stauti niskama na dustam api | nindati samadukhasukhastpta kincit ktyam na pasyati ||
The desireless one does not praise the peaceful nor criticize the wicked. Content in both pleasure and pain, he sees nothing to be done.
Verse #259
धीरः न द्वेष्टि संसारम् आत्मानं न दिदृक्षति |
हर्षामर्षविनिर्मुक्तः न मृतः न च जीवति ||
dhīraḥ na dveṣṭi saṃsāram ātmānam na didṛkṣati | harṣāmarṣavinirmuktaḥ na mṛtaḥ na ca jīvati ||
dhira na dvesti sasaram atmanam na didksati | harsamarsavinirmukta na mta na ca jivati ||
The wise one neither hates the world nor desires to see the Self. Free from both joy and resentment, he neither lives nor dies.
Verse #260
निःस्नेहः पुत्रदारादौ निष्कामः विषयेषु च |
निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः ||
niḥsnehaḥ putradārādau niṣkāmaḥ viṣayeṣu ca | niścintaḥ svaśarīre'pi nirāśaḥ śobhate budhaḥ ||
nisneha putradaradau niskama visayesu ca | niscinta svasarire'pi nirasa sobhate budha ||
The wise one, free from attachment to family and possessions, free from desire for sense objects, free from concern for his own body, and without expectations, shines forth brilliantly.
Verse #261
तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः स्वच्छन्दं |
चरतो देशान् यत्र अस्तमितशायिनः ||
tuṣṭiḥ sarvatra dhīrasya yathāpatitavartinaḥ svacchandaṃ | carato deśān yatra astamitaśāyinaḥ ||
tusti sarvatra dhirasya yathapatitavartina svacchanda | carato desan yatra astamitasayina ||
Content everywhere, the wise one wanders freely from place to place, resting wherever the night falls, accepting whatever comes his way.
Verse #262
पततु उदेतु वा देहः न |
अस्य चिन्ता महात्मनः स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ||
patatu udetu vā dehaḥ na | asya cintā mahātmanaḥ svabhāvabhūmiviśrāntivismṛtāśeṣasaṃsṛteḥ ||
patatu udetu va deha na | asya cinta mahatmana svabhavabhumivisrantivismtasesasaste ||
Let the body fall or rise; the great soul has no concern. Resting in his true nature, he has forgotten the world entirely.
Verse #263
अकिञ्चनः कामचारः निर्द्वन्द्वः छिन्नसंशयः असक्तः |
सर्वभावेषु केवलः रमते बुधः ||
akiñcanaḥ kāmacāraḥ nirdvandvaḥ chinnasaṃśayaḥ asaktaḥ | sarvabhāveṣu kevalaḥ ramate budhaḥ ||
akincana kamacara nirdvandva chinnasasaya asakta | sarvabhavesu kevala ramate budha ||
The wise one, possessing nothing, acting as he pleases, free from dualities and doubts, unattached to anything, enjoys himself alone.
Verse #264
निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः |
सुभिन्नहृदयग्रन्थिः विनिर्धूत रजस्तमः ||
nirmamaḥ śobhate dhīraḥ samaloṣṭāśmakāñcanaḥ | subhinnahṛdayagranthiḥ vinirdhūta rajastamaḥ ||
nirmama sobhate dhira samalostasmakancana | subhinnahdayagranthi vinirdhuta rajastama ||
The wise one, who has severed the knots of his heart and shaken off passion and ignorance, shines, treating earth, stone, and gold as the same.
Verse #265
सर्वत्र अनवधानस्य न किञ्चित् वासना हृदि |
मुक्तात्मनः वितृप्तस्य तुलना केन जायते ||
sarvatra anavadhānasya na kiñcit vāsanā hṛdi | muktātmanaḥ vitṛptasya tulanā kena jāyate ||
sarvatra anavadhanasya na kincit vasana hdi | muktatmana vitptasya tulana kena jayate ||
The liberated and content one, inattentive to all things, with no desires in his heart, is beyond comparison with anyone.
Verse #266
जानन् अपि न जानाति पश्यन् अपि न पश्यति |
ब्रुवन् अपि न च ब्रूते कः अन्यः निर्वासनादृते ||
jānan api na jānāti paśyan api na paśyati | bruvann api na ca brūte kaḥ anyaḥ nirvāsanādṛte ||
janan api na janati pasyan api na pasyati | bruvann api na ca brute ka anya nirvasanadte ||
Though knowing, he does not know; though seeing, he does not see; though speaking, he does not speak. Who else but one without desires can be like this?
Verse #267
भिक्षुः वा भूपतिः वा अपि यः निष्कामः |
स शोभते भावेषु गलिता यस्य शोभनाशोभना मतिः ||
bhikṣuḥ vā bhūpatiḥ vā api yaḥ niṣkāmaḥ | sa śobhate bhāveṣu galitā yasya śobhanāśobhanā matiḥ ||
bhiksu va bhupati va api ya niskama | sa sobhate bhavesu galita yasya sobhanasobhana mati ||
Whether a beggar or a king, one without desires shines if his notions of good and bad have vanished.
Verse #268
क्व स्वाच्छन्द्यं क्व सङ्कोचः क्व |
वा तत्त्वविनिश्चयः निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ||
kva svācchandyaṃ kva saṅkocaḥ kva | vā tattvaviniścayaḥ nirvyājārjavabhūtasya caritārthasya yoginaḥ ||
kva svacchandya kva sankoca kva | va tattvaviniscaya nirvyajarjavabhutasya caritarthasya yogina ||
For the accomplished yogi who is straightforward and without deceit, where is freedom, where is restriction, and where is certainty of truth?
Verse #269
आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना अन्तः यत् |
अनुभूयेत तत् कथं कस्य कथ्यते ||
ātmaviśrāntitṛptena nirāśena gatārtinā antaḥ yat | anubhūyeta tat kathaṃ kasya kathyate ||
atmavisrantitptena nirasena gatartina anta yat | anubhuyeta tat katha kasya kathyate ||
What can be experienced within by one who is content in the Self, free from desires and suffering—how can that be explained to anyone?
Verse #270
सुप्तः अपि न सुषुप्तौ च स्वप्ने अपि शयितः न |
च जागरे अपि न जागर्ति धीरः तृप्तः पदे पदे ||
suptaḥ api na suṣuptau ca svapne api śayitaḥ na | ca jāgare api na jāgarti dhīraḥ tṛptaḥ pade pade ||
supta api na susuptau ca svapne api sayita na | ca jagare api na jagarti dhira tpta pade pade ||
Even when asleep, he is not in deep sleep; even when dreaming, he is not dreaming; even when awake, he is not awake. The wise one is satisfied at every step.
Verse #271
ज्ञः सचिन्तः अपि निश्चिन्तः सेन्द्रियः अपि |
निरिन्द्रियः सुबुद्धिः अपि निर्बुद्धिः साहङ्कारः अनहङ्कृतिः ||
jñaḥ sacintaḥ api niścintaḥ sendriyaḥ api | nirindriyaḥ subuddhiḥ api nirbuddhiḥ sāhaṅkāraḥ anahaṅkṛtiḥ ||
jna sacinta api niscinta sendriya api | nirindriya subuddhi api nirbuddhi sahankara anahankti ||
Though thoughtful, the knower is carefree; though possessing senses, he is without senses. Though wise, he is without intellect; though possessing ego, he is without ego.
Verse #272
न सुखी न च वा दुःखी न विरक्तः न सङ्गवान् |
न मुमुक्षुः न वा मुक्तः न किञ्चित् न च किञ्चन ||
na sukhī na ca vā duḥkhī na viraktaḥ na saṅgavān | na mumukṣuḥ na vā muktaḥ na kiñcit na ca kiñcana ||
na sukhi na ca va dukhi na virakta na sangavan | na mumuksu na va mukta na kincit na ca kincana ||
He is neither happy nor sad, neither detached nor attached, neither desirous of liberation nor liberated. He is neither something nor nothing.
Verse #273
विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान् जाड्येऽपि |
न जडः धन्यः पाण्डित्येऽपि न पण्डितः ||
vikṣepe'pi na vikṣiptaḥ samādhau na samādhimān jāḍye'pi | na jaḍaḥ dhanyaḥ pāṇḍitye'pi na paṇḍitaḥ ||
viksepe'pi na viksipta samadhau na samadhiman jaye'pi | na jaa dhanya panitye'pi na panita ||
Even in distraction, he is not distracted; even in meditation, he is not meditating; even in dullness, he is not dull. Blessed is he, for even in learning, he is not a scholar.
Verse #274
मुक्तः यथा स्थितिस्वस्थः कृतकर्तव्यनिर्वृतः समः सर्वत्र |
वैतृष्ण्यात् न स्मरति अकृतम् कृतम् ||
muktaḥ yathā sthitisvasthaḥ kṛtakartavyanirvṛtaḥ samaḥ sarvatra | vaitṛṣṇyāt na smarati akṛtam kṛtam ||
mukta yatha sthitisvastha ktakartavyanirvta sama sarvatra | vaitsnyat na smarati aktam ktam ||
Liberated, self-resting, fulfilled in his duties, he remains equal everywhere due to desirelessness, and he does not remember what is done or not done.
Verse #275
न प्रीयते वन्द्यमानः न निन्द्यमानः न कुप्यति |
न एव उद्विजति मरणे जीवने न अभिनन्दति ||
na prīyate vandyamānaḥ na nindyamānaḥ na kupyati | na eva udvijati maraṇe jīvane na abhinandati ||
na priyate vandyamana na nindyamana na kupyati | na eva udvijati marane jivane na abhinandati ||
He does not feel pleasure when praised or anger when criticized. He is not disturbed by death nor delighted by life. He neither rejoices nor feels anxious.
Verse #276
न धावति जनाकीर्णं न अरण्यम् उपशान्तधीः यथा |
तथा यत्र तत्र समः एव अवतिṣṭhate ||
na dhāvati janākīrṇaṃ na araṇyam upaśāntadhīḥ yathā | tathā yatra tatra samaḥ eva avatiṣṭhate ||
na dhavati janakirna na aranyam upasantadhi yatha | tatha yatra tatra sama eva avatisthate ||
With a calm mind, he neither rushes into crowds nor retreats into the forest. Wherever and however he is, he remains steady and equanimous.
Verse #277
जनक उवाच तत्त्वविज्ञानसन्दंशम् |
आदाय हृदय उदरात् |
नानाविधपरामर्शशल्योद्धारः कृतः मया ||
janaka uvāca tattvavijñānasandaṃśam | ādāya hṛdaya udarāt | nānāvidhaparāmarśaśalyoddhāraḥ kṛtaḥ mayā ||
janaka uvaca tattvavijnanasandasam | adaya hdaya udarat | nanavidhaparamarsasalyoddhara kta maya ||
Janaka said: By using the pincers of true knowledge, I have removed from the depths of my heart the thorns of various doubts.
Verse #278
क्व धर्मः क्व च वा कामः क्व च अर्थः क्व |
विवेकिता क्व द्वैतं क्व च वा अद्वैतं स्वमहिम्नि स्थितस्य मे ||
kva dharmaḥ kva ca vā kāmaḥ kva ca arthaḥ kva | vivekitā kva dvaitaṃ kva ca vā advaitaṃ svamahimni sthitasya me ||
kva dharma kva ca va kama kva ca artha kva | vivekita kva dvaita kva ca va advaita svamahimni sthitasya me ||
Where is righteousness, desire, wealth, or discernment? Where is duality or non-duality for me, established in my own glory?
Verse #279
क्व भूतं क्व भविष्यद् वा वर्तमानम् अपि क्व वा |
क्व देशः क्व च वा नित्यम् स्वमहिम्नि स्थितस्य मे ||
kva bhūtaṃ kva bhaviṣyad vā vartamānam api kva vā | kva deśaḥ kva ca vā nityam svamahimni sthitasya me ||
kva bhuta kva bhavisyad va vartamanam api kva va | kva desa kva ca va nityam svamahimni sthitasya me ||
Where is the past, future, or even the present? Where is space, and where is eternity for me, established in my own glory?
Verse #280
क्व च आत्मा क्व च वानात्मा क्व शुभम् क्व अशुभम |
यथा क्व चिन्ता क्व च वाचिन्ता स्वमहिम्नि स्थितस्य मे ||
kva ca ātmā kva ca vānātmā kva śubham kva aśubham | yathā kva cintā kva ca vācintā svamahimni sthitasya me ||
kva ca atma kva ca vanatma kva subham kva asubham | yatha kva cinta kva ca vacinta svamahimni sthitasya me ||
Where is the self, the non-self, auspiciousness, or inauspiciousness? Where is worry or the absence of worry for me, established in my own glory?
Verse #281
क्व स्वप्नः क्व सुषुप्तिः वा क्व च जागरणम् तथा |
क्व तुरीयम् भयम् वा अपि स्वमहिम्नि स्थितस्य मे ||
kva svapnah kva sushuptih vā kva ca jāgaraṇam tathā | kva turīyam bhayam vā api svamahimni sthitasya me ||
kva svapnah kva sushuptih va kva ca jagaranam tatha | kva turiyam bhayam va api svamahimni sthitasya me ||
Where is the dream state, deep sleep, waking state, or the fourth state? Where is fear for me, established in my own glory?
Verse #282
क्व दूरं क्व समीपं वा बाह्यम् क्व अभ्यन्तरं क्व वा |
क्व स्थूलं क्व च वा सूक्ष्मम् स्वमहिम्नि स्थितस्य मे ||
kva dūram kva samīpam vā bāhyam kva abhyantaram kva vā | kva sthūlam kva ca vā sūkṣmam svamahimni sthitasya me ||
kva duram kva samipam va bahyam kva abhyantaram kva va | kva sthulam kva ca va suksmam svamahimni sthitasya me ||
Where is distance or proximity? Where is external or internal? Where is gross or subtle for me, established in my own glory?
Verse #283
क्व मृत्युः जीवितं वा क्व लोकाः क्व अस्य क्व |
लौकिकम् क्व लयः क्व समाधिः वा स्वमहिम्नि स्थितस्य मे ||
kva mṛtyuḥ jīvitaṃ vā kva lokāḥ kva asya kva | laukikam kva layaḥ kva samādhiḥ vā svamahimni sthitasya me ||
kva mtyu jivita va kva loka kva asya kva | laukikam kva laya kva samadhi va svamahimni sthitasya me ||
Where is death, life, the worlds, or the worldly? Where is dissolution or meditation for me, established in my own glory?
Verse #284
अलम् त्रिवर्गकथया योगस्य कथया अपि |
अलम् विज्ञानकथया विश्रान्तस्य मम आत्मनि ||
alam trivargakathayā yogasya kathayā api | alam vijñānakathayā viśrāntasya mama ātmani ||
alam trivargakathaya yogasya kathaya api | alam vijnanakathaya visrantasya mama atmani ||
Enough of the talk of the three aims of life (dharma, artha, kāma), and of the talk of yoga and knowledge. For me, who has found rest in the self, such talk is of no consequence.
Verse #285
जनक उवाच क्व भूतानि क्व देहः |
वा क्व इन्द्रियाणि क्व वा मनः क्व |
शून्यम् क्व च नैराश्यम् मत्स्वरूपे निरञ्जने ||
janaka uvāca kva bhūtāni kva dehaḥ | vā kva indriyāṇi kva vā manaḥ kva | śūnyam kva ca nairāśyam matsvarūpe nirañjane ||
janaka uvaca kva bhutani kva deha | va kva indriyani kva va mana kva | sunyam kva ca nairasyam matsvarupe niranjane ||
Janaka said: Where are the elements, the body, the senses, the mind, emptiness, or hopelessness? In my true nature, which is pure and stainless, none of these exist.
Verse #286
क्व शास्त्रं क्व आत्मविज्ञानं क्व वा निर्विषयं मनः |
क्व तृप्तिः क्व वितृष्णात्वं गतद्वन्द्वस्य मे सदा ||
kva śāstraṃ kva ātmavijñānaṃ kva vā nirviṣayaṃ manaḥ | kva tṛptiḥ kva vitṛṣṇātvaṃ gatadvandvasya me sadā ||
kva sastra kva atmavijnana kva va nirvisaya mana | kva tpti kva vitsnatva gatadvandvasya me sada ||
Where are scriptures, self-knowledge, or the mind free of objects? Where is contentment or desirelessness for me, who is always free from dualities?
Verse #287
क्व विद्या क्व च वा अविद्या क्व अहम् क्व इदम् मम |
क्व वा क्व बन्ध क्व च वा मोक्षः स्वरूपस्य क्व रूपिता ||
kva vidyā kva ca vā avidyā kva aham kva idam mama | kva vā kva bandha kva ca vā mokṣaḥ svarūpasya kva rūpitā ||
kva vidya kva ca va avidya kva aham kva idam mama | kva va kva bandha kva ca va moksa svarupasya kva rupita ||
Where are knowledge and ignorance? Where am "I" or "mine"? Where is bondage, where is liberation, and where is form for my true self?
Verse #288
क्व प्रारब्धानि कर्माणि जीवन्मुक्तिः अपि क्व |
वा क्व तत् विदेहकैवल्यम् निर्विशेषस्य सर्वदा ||
kva prārabdhāni karmāṇi jīvanmuktiḥ api kva | vā kva tat videhakaivalyam nirviśeṣasya sarvadā ||
kva prarabdhani karmani jivanmukti api kva | va kva tat videhakaivalyam nirvisesasya sarvada ||
Where are actions that have begun, and where is liberation while living? Where is the final disembodied liberation for one who is always undifferentiated?
Verse #289
क्व कर्ता क्व च वा भोक्ता निष्क्रियं स्फुरणं क्व |
वा क्व अपरोक्षं फलं वा क्व निःस्वभावस्य मे सदा ||
kva kartā kva ca vā bhoktā niṣkriyaṃ sphuraṇaṃ kva | vā kva aparokṣaṃ phalam vā kva niḥsvabhāvasya me sadā ||
kva karta kva ca va bhokta niskriya sphurana kva | va kva aparoksa phalam va kva nisvabhavasya me sada ||
Where is the doer, the enjoyer, the non-acting awareness, or the immediate fruit of action? Where is any essence for me, who is always essence-less?
Verse #290
क्व लोकं क्व मुमुक्षुः वा क्व योगी ज्ञानवान् क्व वा |
क्व बद्धः क्व च वा मुक्तः स्वस्वरूपे अहम् अद्वये ||
kva lokaṃ kva mumukṣuḥ vā kva yogī jñānavān kva vā | kva baddhaḥ kva ca vā muktaḥ svasvarūpe aham advaye ||
kva loka kva mumuksu va kva yogi jnanavan kva va | kva baddha kva ca va mukta svasvarupe aham advaye ||
Where is the world, the seeker of liberation, the yogi, or the knower of truth? Where is bondage or liberation in my non-dual nature?
Verse #291
क्व सृष्टिः क्व च संहारः क्व साध्यम् क्व च |
साधनम् क्व साधकः क्व सिद्धिः वा स्वस्वरूपे अहम् अद्वये ||
kva sṛṣṭiḥ kva ca saṃhāraḥ kva sādhyaṃ kva ca | sādhanam kva sādhakaḥ kva siddhiḥ vā svasvarūpe aham advaye ||
kva ssti kva ca sahara kva sadhya kva ca | sadhanam kva sadhaka kva siddhi va svasvarupe aham advaye ||
Where is creation, destruction, the goal, the means, the seeker, or the attainment? In my non-dual nature, all these distinctions disappear.
Verse #292
क्व प्रमाता प्रमाणं वा क्व प्रमेयं क्व च प्रमा |
क्व किञ्चित् क्व न किञ्चित् वा सर्वदा विमलस्य मे ||
kva pramātā pramāṇaṃ vā kva prameyam kva ca pramā | kva kiñcit kva na kiñcit vā sarvadā vimalasya me ||
kva pramata pramana va kva prameyam kva ca prama | kva kincit kva na kincit va sarvada vimalasya me ||
Where is the knower, the means of knowledge, the object of knowledge, or knowledge itself? Where is something or nothing for me, who is ever pure?
Verse #293
क्व विक्षेपः क्व च एकाग्र्यम् क्व निर्बोधः क्व मूढता |
क्व हर्षः क्व विषादः वा सर्वदा निष्क्रियस्य मे ||
kva vikṣepaḥ kva ca ekāgryam kva nirbodhaḥ kva mūḍhatā | kva harṣaḥ kva viṣādaḥ vā sarvadā nishkriyasya me ||
kva viksepa kva ca ekagryam kva nirbodha kva muhata | kva harsa kva visada va sarvada nishkriyasya me ||
Where is distraction, concentration, wisdom, or delusion? Where is joy or sorrow for me, who is always actionless?
Verse #294
क्व च एष व्यवहारः वा क्व च सा परमार्थता |
क्व सुखम् क्व च वा दुःखम् निर्विमर्शस्य मे सदा ||
kva ca eṣa vyavahāraḥ vā kva ca sā paramārthatā | kva sukham kva ca vā duḥkham nirvimarśasya me sadā ||
kva ca esa vyavahara va kva ca sa paramarthata | kva sukham kva ca va dukham nirvimarsasya me sada ||
Where is worldly transaction or ultimate reality? Where is pleasure or pain for me, who is always free from thought?
Verse #295
क्व माया क्व च संसारः क्व प्रीतिः विरतिः क्व |
वा क्व जीवः क्व च तद्ब्रह्म सर्वदा विमलस्य मे ||
kva māyā kva ca saṃsāraḥ kva prītiḥ viratiḥ kva | vā kva jiivah kva ca tadbrahma sarvadā vimalasya me ||
kva maya kva ca sasara kva priti virati kva | va kva jiivah kva ca tadbrahma sarvada vimalasya me ||
Where is illusion, where is the cycle of existence, where is attachment or detachment, where is the individual soul, and where is Brahman for me, who is always pure?
Verse #296
क्व प्रवृत्तिः निर्वृत्तिः वा क्व मुक्तिः क्व |
च बन्धनम् कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा ||
kva pravṛttiḥ nirvṛttiḥ vā kva muktih kva | ca bandhanam kūṭasthanirvibhāgasya svasthasya mama sarvadā ||
kva pravtti nirvtti va kva muktih kva | ca bandhanam kutasthanirvibhagasya svasthasya mama sarvada ||
Where is activity, inactivity, liberation, or bondage for me, who is immutable, indivisible, and always established in my true nature?
Verse #297
क्व उपदेशः क्व वा शास्त्रं क्व शिष्यः क्व च वा |
गुरुः क्व च अस्ति पुरुषार्थः वा निरुपाधेः शिवस्य मे ||
kva upadeśaḥ kva vā śāstraṃ kva śiṣyaḥ kva ca vā | guruḥ kva ca asti puruṣārthaḥ vā nirupādheḥ śivasya me ||
kva upadesa kva va sastra kva sisya kva ca va | guru kva ca asti purusartha va nirupadhe sivasya me ||
Where is instruction, scripture, disciple, teacher, or purpose of life for me, who is without limitations and is pure consciousness?
Verse #298
क्व च अस्ति क्व च वा नास्ति क्व अस्ति च एकं |
क्व च द्वयम् बहुना अत्र किम् उक्तेन किञ्चित् न उत्तिष्ठते मम ||
kva ca asti kva ca vā nāsti kva asti ca ekaṃ | kva ca dvayam bahunā atra kim uktena kiñcit na uttiṣṭhate mama ||
kva ca asti kva ca va nasti kva asti ca eka | kva ca dvayam bahuna atra kim uktena kincit na uttisthate mama ||
Where is existence or non-existence? Where is oneness or duality? What more can be said when nothing arises in me?
Verse #299
इति |
अष्टावक्रगीता समाप्ता ॐ तत्सत् ||
aṣṭāvakragītā samāptā oṃ tatsat ||
astavakragita samapta o tatsat ||
Thus ends the Aṣṭāvakra Gītā.