Ashtavakra Gita

उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः। आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः

Though knowledge has arisen and the enemy of ignorance is recognized as exceedingly weak, it is astonishing that one still desires pleasure, even as time draws to its end.

इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः। आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका

For one who is detached here and elsewhere, who discriminates between the eternal and the transient, it is astonishing that, desiring liberation, he fears liberation itself.

धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा। आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति

The wise person, whether being fed or afflicted, always perceives only the Self; he neither rejoices nor becomes angry.

चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत्। संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः

He who sees his own body as if it were another's, how would such a great soul be disturbed by praise or blame?

मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः। अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः

Seeing this world as mere illusion, and with all curiosity gone, how would the wise mind be afraid, even with death at hand?

निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः। तस्यात्मज्ञानतृप्तस्य तुलना केन जायते

For the great one whose mind is without desire, even in hopelessness, who is satisfied in self-knowledge—who can be compared to him?

स्वभावाद् एव जानानो दृश्यमेतन्न किंचन। इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः

Knowing by nature that all this seen is nothing, what does the wise mind perceive as to be accepted or rejected?

अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः। यदृच्छयागतो भोगो न दुःखाय न तुष्टये

For one who has abandoned inner passions, who is free from duality and expectation, any experience that comes by chance brings neither sorrow nor delight.

अष्टावक्र उवाच॥ हन्तात्मज्ञानस्य धीरस्य खेलतो भोगलीलया। न हि संसारवाहीकैर्मूढैः सह समानता

Ashtavakra said: Indeed, the wise one established in self-knowledge, playing with the enjoyment of the world, is never equal to the deluded who are carried along by worldly existence.

यत् पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः। अहो तत्र स्थितो योगी न हर्षमुपगच्छति

The state which even the highest gods like Indra long for, how amazing that the yogi established there feels no elation.

तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते। न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः

For the knower of That, there is no inner contact with merit or sin, just as space, though appearing to touch smoke, is never truly affected.

आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना। यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः

Who could restrain the great soul who knows all this world as the Self, and lives as things come?

आब्रह्मस्तंबपर्यन्ते भूतग्रामे चतुर्विधे। विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने

From Brahma down to a blade of grass, in all four kinds of beings, only the knower has the power to be free from both desire and aversion.

आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरं। यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित्

Whoever knows the Self as nondual, the Lord of the universe—whatever he knows, he does; he has no fear anywhere.

अष्टावक्र उवाच॥ न ते संगोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि। संघातविलयं कुर्वन्नेवमेव लयं व्रज

Ashtavakra said: You have no attachment to anything—why, O pure one, do you wish to renounce? Dissolve the aggregation, and thus enter dissolution.

उदेति भवतो विश्वं वारिधेरिव बुद्बुदः। इति ज्ञात्वैकमात्मानं एवमेव लयं व्रज

The universe arises in you like a bubble in the ocean; knowing the Self to be one, thus enter dissolution.

प्रत्यक्षमप्यवस्तुत्वाद् विश्वं नास्त्यमले त्वयि। रज्जुसर्प इव व्यक्तं एवमेव लयं व्रज

Even though the world appears directly, it does not exist in you, the stainless one, just as a snake is seen in a rope; thus, enter dissolution.

समदुःखसुखः पूर्ण आशानैराश्ययोः समः। समजीवितमृत्युः सन्नेवमेव लयं व्रज

Being the same in pain and pleasure, full, equal in hope and hopelessness, and the same in life and death—thus, enter dissolution.

अष्टावक्र उवाच॥ आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत्। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः

Ashtavakra said: I am infinite like space; the world is natural like a pot. For one with this knowledge, there is neither renunciation nor acceptance—only dissolution.

महोदधिरिवाहं स प्रपंचो वीचिसऽन्निभः। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः

I am like the great ocean; the world is like a wave. For one with this knowledge, there is neither renunciation nor acceptance—only dissolution.

अहं स शुक्तिसङ्काशो रूप्यवद् विश्वकल्पना। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः

I am like the mother-of-pearl; the world-appearance is like silver. For one with this knowledge, there is neither renunciation nor acceptance—only dissolution.

अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः

Whether I am in all beings, or all beings are in me—such is the knowledge of this one; for him, there is neither renunciation, nor acceptance, nor dissolution.

जनक उवाच॥ मय्यनंतमहांभोधौ विश्वपोत इतस्ततः। भ्रमति स्वांतवातेन न ममास्त्यसहिष्णुता

Janaka said: In the infinite ocean that is myself, the ship of the world drifts here and there, moved by the wind of its own mind; I have no impatience with this.

मय्यनंतमहांभोधौ जगद्वीचिः स्वभावतः। उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः

In the infinite ocean that is myself, the wave of the world arises and subsides by its own nature; whether it rises or falls, there is for me neither gain nor loss.

मय्यनंतमहांभोधौ विश्वं नाम विकल्पना। अतिशांतो निराकार एतदेवाहमास्थितः

In the infinite ocean that is myself, the world is merely a notion; utterly peaceful, formless—this alone I abide in.

नात्मा भावेषु नो भावस्तत्रानन्ते निरंजने। इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्तितः

The Self is not in states, nor are states in That infinite, stainless One; thus, unattached, desireless, and at peace—this alone I abide in.

अहो चिन्मात्रमेवाहं इन्द्रजालोपमं जगत्। इति मम कथं कुत्र हेयोपादेयकल्पना

Ah! I am pure consciousness alone; the world is like a magic show. So for me, how, where, could there be any thought of rejection or acceptance?

अष्टावक्र उवाच॥ तदा बन्धो यदा चित्तं किन्चिद् वांछति शोचति। किंचिन् मुंचति गृण्हाति किंचिद् दृष्यति कुप्यति

Ashtavakra said: Bondage is when the mind desires something, grieves, lets go of something, takes hold, sees distinctions, or becomes angry.

तदा मुक्तिर्यदा चित्तं न वांछति न शोचति। न मुंचति न गृण्हाति न हृष्यति न कुप्यति

Liberation is when the mind neither desires nor grieves, neither lets go nor takes hold, neither rejoices nor becomes angry.