ASTAVAKRA GITA
(Translation by John
Richards)
Once upon a time there was a student of the scriptures who
could not support his family. He would work hard all day every day and then
read aloud the holy language of sacred verses late into the night. His wife,
round of belly with their coming child, would sit beside him in the dim room,
listening as her weary beloved chanted the ancient words.
One late night in her eighth month a voice from inside her
belly said to the father: “Sir, please be attentive - you are mispronouncing
that verse.” Tired and short-tempered, without thinking why he would feel
so enraged at being corrected by an unborn child, the father cursed the voice -
and because the father had built up merit, his curse took hold: the child was
born deformed, with eight crooks in his body. That child was called Ashtavakra,
a name which means ‘eight bends’. Everyone who saw him laughed in derision.
That crippled child was an enlightened master who took birth
in this family to reveal in simple words the essence of mystical experience.
Janaka, king of the known world, father of the bride of God, Sita, daughter of
the earth, that very King Janaka became this crippled boy’s disciple. The book
based on that event is called The Song of the Eightfold Cripple, or Ashtavakra
Gita.
Asthavakra was not keen on accepting students, and so had
few. When King Janaka came to hear of the wisdom of the crippled child he
approached the boy as a humble student, not a commanding king. The boy accepted
the king instantly as his disciple.
This caused some talk in the sangham. "Ah, Ashtavakra
does have favorites after all, he accepted the king without any of the trials
he had all of us face!" This grumbling became a quiet force, and
Ashtavakra knew of it.
One day the King was late and so the boy delayed his
discourse. The moment the king arrived, Ashtavakra spoke: ‘This day I have had
a vision, the capital city will erupt in terrible fires and earthquakes - all
there will die. Those who have loved ones or valuables there must hurry now if
they wish to save anything!’ All the monks left. As the dust settled, only the
boy and the king were sitting. The boy said softly, ‘Great king, is there
nothing you would save?‘ Janaka replied, "My lord and my friend, you are
my only treasure". The cripple nodded and softly said, "Well then if
I am indeed your treasure, mount your horse now and go and gather my students
back to me, tell them I have been mistaken, the capital city is in no danger.
Take your horse, and go". Rising to do as bidden, the King put his foot
into the stirrup, and as he swung up over the saddle, realization dawned in his
mind. He swallowed, looked about him at this new earth, heard new birds singing
for the first time, and then looked at the cripple at his feet. The two looked
at one another, and then the king left to find the other students. Once back,
the other students grumbled at being sent about here and there on foolish
errands. One or two however did soon understand why the master had chosen the
king as a student in his own way. This is what was said that day, as all sat
about and heard these words of nectarine wisdom.
Janaka said:
1. How is knowledge to be acquired? How is
liberation to be attained? And how is dispassion to be reached? Tell me this,
sir.
Ashtavakra
said:
2. If you are seeking liberation, my dearest
one, shun the objects of the senses like poison. Draught the nectar of
tolerance, sincerity, compassion, contentment and truthfulness.
3. You are neither earth, water, fire, air or
even ether. For liberation know yourself as consisting of consciousness, the
witness of these five.
4.
If only you will remain resting in consciousness, seeing yourself as distinct
from the body, then even now you will become happy, peaceful and free from
bonds.
5.
You do not belong to the brahmin or warrior or any other caste, you are not at
any stage, nor are you anything that the eye can see. You are unattached and
formless, the witness of everything - now be happy.
6. Righteousness
and unrighteousness, pleasure and pain are purely of the mind and are no
concern of yours. You are neither the doer nor the reaper of the consequences;
you are always free.
7. You
are the one witness of everything, and are always totally free. The cause of
bondage is that one sees the witness as something other than this.
8. Since
you have been bitten by that black snake of self-opinion - thinking foolishly
that ‘I am the doer,’ now drink the nectar in the fact that “I am not the
doer”, and now be happy.
9. Burn
down the forest of ignorance with the fire of understanding. Know ‘I am the one
pure awareness.’ With such ashes now be happy, free from distress.
10.
That in which all this appears is but
imagined like the snake in a rope; that joy, supreme knowledge and awareness is
what you are; now be happy.
11.
If one thinks of oneself as free, one is
free, and if one thinks of oneself as bound, one is bound. Here this saying
‘Thinking makes it so’ is true.
12.
Your real nature is one perfect, free,
and actionless consciousness, the all-pervading witness - unattached to
anything, desireless, at peace. It is illusion that you seem to be involved in
any other matter.
13.
Meditate on yourself as motionless
awareness, free from any dualism, giving up the mistaken idea that you are just
a derivative consciousness; anything external or internal is false.
14.
You have long been trapped in the snare
of identification with the body. Sever it with the knife of knowledge that “I
am awareness”, and be happy, my dearest.
15.
You are really unbound and actionless,
self-illuminating and spotless already. The cause of your bondage is that you
are still resorting to stilling the mind.
16.
All of this is really filled by you and
strung out in you, for what you consist of is pure awareness - so don’t be
small-minded.
17.
You are unconditioned and changeless,
formless and immovable, unfathomable awareness, imperturbable- such
consciousness is unclinging.
18.
Recognise that the apparent is unreal,
while the unmanifest is abiding. Through this initiation into truth you will
escape falling into unreality again.
19.
Just as a mirror exists as part and
apart from its reflected images, so the Supreme Lord exists as part and apart
from this body.
20.
Just as one and the same all-pervading
space exists within and without a jar, so the eternal, everlasting Being exists
in the totality of things.
II
Janaka said:
1. Truly I am spotless and at peace, the
awareness beyond natural causality. All this time I have been afflicted by
delusion.
2. As I alone give light to this body, so do I
enlighten the world. As a result the whole world is mine, and, alternatively,
nothing is.
3. So now abandoning the body and everything
else, suddenly somehow my true self becomes apparent.
4. Just as waves, foam and bubbles are not
different from water, so all this which has emanated from oneself, is no other
than oneself.
5. Just as cloth when examined is found to be
just thread, so when all this is analysed it is found to be no other than
oneself.
6. Just as the sugar produced from the juice of
the sugarcane is permeated with the same taste, so all this, produced out of
me, is completely permeated with me.
7. From ignorance of oneself, the world appears,
and by knowledge of oneself it appears no longer. From ignorance of the rope a
snake appears, and by knowledge of the rope the snake appears no longer.
8. Shining is my essential nature, and I am
nothing over and beyond that. When the world shines forth, it is simply me that
is shining forth.
9. All this appears in me, imagined, due to
ignorance, just as a snake appears in the rope, just as the mirage of water in
the sunlight, and just as silver in mother of pearl.
10. All this, which
has originated out of me, is resolved back into me too, like a gourd back into
soil, a wave into water, and a bracelet into gold.
11. How wonderful I
am! Glory to me, for whom there is no destruction, remaining even beyond the
destruction of the world from Brahma down to the last blade of grass.
12. How wonderful I
am! Glory to me, solitary! Even though with a body, I am neither going or
coming anywhere; I abide forever, filling all that is.
13. How wonderful I
am! Glory to me! There is no one so clever as me! I have borne all that is,
forever, without even touching it with my body!
14. How wonderful I am! Glory to me! I possess nothing at
all, and alternatively possess everything to which speech and mind can refer.
15. Knowledge, what
is to be known, and the knower - these three do not exist in reality. I am the
spotless reality in which they appear, spotted by ignorance.
16. Truly dualism is
the root of suffering. There is no other remedy for it than the realisation
that all this that one sees is unreal, and that I am the one stainless reality,
consisting of consciousness.
17. I am pure
awareness although through ignorance I have imagined myself to have additional
attributes. By continually reflecting like this, my dwelling place is the
Unimagined.
18. For me, here is
neither bondage nor liberation. The illusion has lost its basis and ceased.
Truly all this exists in me, though ultimately it does not even exist in me.
19. I have recognised
that all this and my body are nothing, while my true self is nothing but pure
consciousness- so what can the imagination work on now?
20. The body, heaven and hell, bondage and liberation, and
fear too, all this is active imagination. What is there left to do for one
whose very nature is consciousness?
21. Truly I do not
see dualism even in a crowd of people. What pleasure should I have when it has
turned into a wilderness?
22. I am not the
body, nor is the body mine. I am not a living being. I am consciousness. It was
my thirst for living that was my bondage.
23. Truly it is in
the limitless ocean of myself, stimulated by the colourful waves of the worlds,
that everything suddenly arises in the wind of consciousness.
24. It is in the
limitless ocean of myself, that the wind of thought subsides; the trader-like
living creatures’ world ark is now drydocked by lack of goods.
25. How wonderful it
is that in the limitless ocean of myself the waves of living beings arise,
collide, play and disappear, according to their natures.
III
Ashtavakra said:
1. Knowing yourself as truly one and
indestructible, how could a wise man like you- one possessing self-knowledge-
feel any pleasure in acquiring wealth?
2. Truly, when one does not know oneself, one
takes pleasure in the objects of mistaken perception, just as greed for its
seeming silver arises in one who does not know mother-of-pearl for what it is.
3. All this wells up like waves in the sea.
Recognising, I am That, why run around like someone in need?
4. After hearing of oneself as pure consciousness
and the supremely beautiful, is one to go on lusting after sordid sensual
objects?
5. When the sage has realised that one is oneself
is in all beings, and all beings are in oneself, it is astonishing that the
sense of individuality should be able to continue.
6. It is astonishing that a person who has
reached the supreme non-dual state and is intent on the benefits of liberation
should still be subject to lust and be held back by the desire to copulate.
7. It is astonishing that one already very
debilitated, and knowing very well that sensual arousal is the enemy of
knowledge should still eagerly hanker after concupiscence, even when
approaching one’s last days.
8. It is astonishing that one who is unattached
to the things of this world or the next, who discriminates between the
permanent and the impermanent, and who longs for liberation, should still feel
fear for liberation.
9. Whether feted or tormented, the wise person is
always aware of the supreme self-nature an is neither expectant nor
disappointed.
10. The great souled
person sees even one’s own body in action as if it were someone else’s, so how
then be disturbed by praise or blame?
11. Seeing this world
as pure illusion, and devoid of any interest in it, how should the
strong-minded person feel fear, even at the approach of death?
12. Who is to be
compared to the great-souled person whose mind is free of desire, free of
expectation and disappointment, and who has found satisfaction in self-knowledge?
13. How should a
strong-minded person who knows that whatever is seen is by its very nature
nothing, how then consider one thing to be grasped and another to be rejected?
14. For someone who
has eliminated attachment, and who is free from dualism and from desire and
from repulsion, for such a one an object that comes of itself is neither
painful nor pleasurable.
IV
Ashtavakra said:
1. Certainly the wise person of
self-knowledge, playing the game of worldly life, bears no resemblance whatever
to the world’s bewildered beasts of burden.
2. Truly the one centered in mystic
union feels no excitement even at being established in that state which all the
gods from Indra down yearn for disconsolately.
3. He who has known That is untouched
within by good deeds or bad, just as the sky is not touched by smoke, however
much it may appear to be.
4. Who can prevent the great-souled
person who has known this whole world as oneself from living as one pleases?
5. Of all the four categories of
beings, from Brahma down to the dryest clump of grass, only the person of
knowledge is capable of eliminating desire and aversion.
6. Rare is the person who knows
oneself as the undivided Lord of the world; no fear occurs to one who lives the
truth.
V
Ashtavakra said:
1. You are not bound by anything.
What does a pure person like you need to renounce? Putting the complex organism
to rest, you can go to your rest.
2. All this arises out of you, like a
bubble out of the sea. Knowing yourself like this to be but one, you can go to
your rest.
3. In spite of being in front of your
eyes, all this, being insubstantial, does not exist in you, spotless as you
are. It is an appearance like the snake in a rope, so you can go to your rest.
4. Equal in pain and in pleasure,
equal in hope and in disappointment, equal in life and in death, and complete
as you are, you can go to your rest.
VI
1.
I am infinite like space, and the natural world is like a jar. To know this is
knowledge, and then there is neither renunciation, acceptance or cessation of
it.
2.
I am like the ocean, and the multiplicity of objects is comparable to a wave.
To know this is knowledge, and here there is neither renunciation, acceptance
or cessation of it.
3.
I am like the mother of pearl, and the imagined world is like the silver. To
know this is knowledge, and here there is neither renunciation, acceptance or
cessation of it.
4.
Alternatively, I am in all beings, and all beings are in me. To know this is
knowledge, and here there is neither renunciation, acceptance or cessation of
it.
VII
1. It
is in the infinite ocean of myself that the world ark wanders here and there,
driven by its own wind. I am not upset by that.
2. Let
the world wave of its own nature rise or vanish in the infinite ocean of
myself. There is no increase or diminution to me from it.
3. It
is in the infinite ocean of myself that the imagination called the world takes
place. I am supremely peaceful and formless, and as such I remain.
4. My
true nature is not contained in objects, nor does any object exist in it, for
it is infinite and spotless. So it is unattached, desireless and at peace, and
as such I remain.
5. Truly
I am but pure consciousness, and the world is like a conjuror’s show, so how
could I imagine there is anything here to take up or reject ?
VIII
Ashtavakra said:
1. Bondage is when the mind
longs for something, grieves about something, rejects something, holds on to
something, is pleased about something or displeased aboutsomething.
2. Liberation is when the mind
does not long for anything, grieve about anything, reject anything, or hold on
to anything, and is not pleased about anything or displeased about anything.
3. Bondage is when the mind is
tangled in one of the senses, and liberation is when the mind is not tangled in
any of the senses.
4. When there is no ‘me’, that
is liberation, and when there is me there is bondage. Considering this
earnestly, I do not hold on and do not reject. 8.4
Ashtavakra said:
1. Knowing when the dualism of
things done and undone has been put to rest, or the person for whom they occur
has been cognized, then you can here and now go beyond renunciation and
obligations by indifference to such things.
2. Rare indeed, my dearest, is
the lucky person whose observation of the world’s behaviour has led to the
extinction of the thirst for living, for pleasure and for knowledge.
3. All this is impermanent and
spoilt by the three sorts of pain. Recognising it to be insubstantial,
comtemptible and only fit for indifference, one attains peace.
4. When was that age or time
of life when the dualism of extremes did not exist for people? Abandoning them,
a person happy to take whatever comes suddenly realizes perfection.
5. Who does not end up with
indifference to such things and attain peace when he has seen the differences
of opinions among the great sages, saints and yogis?
6. Is he not a guru who,
endowed with dispassion and equanimity, achieves full knowledge of the nature
of consciousness, and so leads others out of samsara?
7. If you would just see the
transformations of the elements as nothing more than the elements, then you
would immediately be freed from all bonds and established in your own nature.
8. One’s inclinations are
samsara. Knowing this, abandon them. The renunciation of them is the
renunciation of it. Now you can remain as you are.
Ashtavakra said:
1. Abandoning desire, the
enemy, along with gain, itself so full of loss, and the good deeds which are
the cause of the other two - I practice indifference to everything.
2. I look on such things as
friends, land, money, property, wife, and bequests as nothing but a a dream or
a three or five-day conjuror’s show.
3. Wherever a desire occurs, I
see samsara in it. Establishing myself in firm dispassion, I be free of passion
and happy.
4. The essential nature of
bondage is nothing other than desire, and its elimination is known as
liberation. It is simply by not being attached to changing things that the
everlasting joy of attainment is reached.
5.
You are one, conscious and pure, while all this is just inert non-being.
Ignorance itself is nothing, so what need have you of desire to understand?
6.
Kingdoms, children, wives, bodies, pleasures - these have all been lost to you
life after life, attached to them though you were.
7.
Enough of wealth, sensuality and good deeds. In the forest of samsara the mind
has never found satisfaction in these.
8.
How many births have you not done hard and painful labour with body, mind and
speech. Now at last stop!
Ashtavakra said:
1. Unmoved and undistressed,
realising now that being, non-being and transformation are of the very nature
of things, one easily finds peace.
2. At peace, having shed all
desires within, and realising that nothing exists here but the Lord, the
Creator of all things, one is no longer attached to anything.
3. Realising that misfortune
and fortune come in their turn from fate, one is contented, one’s senses under
control, and one does not like or dislike.
4. Realising that pleasure and
pain, birth and death are from fate, and that one’s desires cannot be achieved,
one remains inactive, and even when acting does not get attached.
5. Realising that suffering
arises from nothing other than thinking, dropping all desires one rids oneself
of it, and is happy and at peace everywhere.
6. Realising ‘I am not the
body, nor is the body mine; I am awareness,’ one attains the supreme state and
no longer fritters over things done or undone.
7. Realising, ‘It is just me,
from Brahma down to the last blade of grass,’ one becomes free from
uncertainty, pure, at peace and unconcerned about what has been attained or
not.
8. Realising that all this
varied and wonderful world is nothing, one becomes pure receptivity, free from
inclinations, and as if nothing existed, one finds peace.
1.
First of all I was averse to physical activity, then to lengthy speech, and
finally to thinking itself, which is why I am now established.
2.
In the absence of delight in sound and the other senses, and by the fact that I
myself am not an object of the senses, my mind is focused and free from
distraction which is why I am now established.
3.
Owing to the distraction of such things as wrong identification, one is driven
to strive for mental stillness. Recognising this pattern I am now established.
4.
By relinquishing the sense of rejection and acceptance, and with pleasure and
disappointment ceasing today, so Brahmin, I am now established.
5.
Life in a community, then going beyond such a state, meditation and the
elimination of mind-made objects - by means of these I have seen my error, and
I am now established.
6.
Just as the performance of actions is due to ignorance, so their abandonment is
too. By fully recognising this truth, I am now established.
7.
Trying to think the unthinkable is unnatural to thought. Abandoning such a
practice therefore, I am now established.
8.
He who has achieved this has achieved the goal of life. He who is of such a
nature has done what has to be done.
XIII
1. The
inner freedom of having nothing is hard to achieve, even with just a
loin-cloth, but I live as I please abandoning both renunciation and
acquisition.
2. Sometimes
one experiences distress because of one’s body, sometimes because of one’s
tongue, and sometimes because of one’s mind. Abandoning all of these in the
goal of being human I live as I please.
3. Recognising
that in reality no action is ever committed, I live as I please, just attending
what presents itself to be done.
4. Mystics
who identify themselves with bodies are insistent on fulfilling and avoiding
certain actions, but I live as I please abandoning attachment and rejection.
5. No
benefit or loss comes to me by standing, walking or lying down, so consequently
I live as I please whether standing, walking or sleeping.
6. I
lose nothing by sleeping and gain nothing by effort, so consequently I live as
I please, abandoning loss and success.
7. Frequently
observing the drawbacks of such things as pleasant objects, I live as I please,
abandoning the pleasant and unpleasant.
Janaka said:
1. He who by nature is
empty-minded, and who thinks of things only unintentionally, is freed from
deliberate remembering, like one awakened from a dream.
2. As my desire has been
eliminated, I have no wealth, friends, robbers, senses, scriptures or
knowledge.
3. Realising my supreme
self-nature in the Person of the Witness, the Lord, and the state of
desirelessness in bondage or liberation, I feel no inclination for liberation.
4. The various states of one
who is empty of uncertainty within, and who outwardly wanders about as he
pleases, like a madman, can only be known by someone in the same
condition.
1. While
a person of pure intelligence may achieve the goal by the most casual of
instructions, another may seek knowledge all one’s life and still remain
bewildered.
2. Liberation
is indifference to the objects of the senses. Bondage is love of the senses.
This is knowledge. Now do as you please.
3. This
awareness of the truth makes an eloquent, clever and energetic person dumb,
stupid and lazy, so it is avoided by those whose aim is enjoyment or praise.
4. You
are not the body, nor is the body yours, nor are you the doer of actions nor
the reaper of their consequences. You are eternally pure consciousness the
witness, in need of nothing - so live happily.
5. Desire
and anger are objects of the mind, but the mind is not yours, nor ever has
been. You are choiceless awareness itself, unchanging - so live happily.
6. Recognising
oneself in all beings, and all beings in oneself, be happy, free from the sense
of responsibility and free from preoccupation with me.
7. Your
nature is the consciousness, in which the whole world wells up, like waves in
the sea. That is what you are, without any doubt, so be free of disturbance.
8. Have
faith, my dearest, have faith. Don’t let yourself be deluded in this. You are
yourself the Lord, whose property is knowledge- you are beyond natural
causation.
9. The
body invested with the senses stands still and comes and goes. You yourself
neither come nor go, so why bother about them?
10. Let the body last to the end of
the Age, or let it come to an end right now. What have you, who consist of pure
consciousness, gained or lost?
11. Let the world-wave rise or
subside according to its own nature in you, the great ocean. It is no gain or
loss to you.
12. My dearest, you consist of pure
consciousness, and the world is not separate from you. So who is to accept or
reject it, and how, and why?
13. How can there be either birth,
karma or responsibility in that one unchanging, peaceful, unblemished and
infinite consciousness which is you?
14. Whatever you see, it is you
alone manifest in it. How could bracelets, armlets and anklets be different
from the gold?
15. Giving up such distinctions as
‘That is what I am,’ and ‘I am not That’, recognise that Everything is Self,
and be, without distinction, and be happy.
16. It is through your ignorance
that all this exists. In reality you alone exist. Apart from you there is no
one within or beyond samsara.
17. Knowing that all this is an
illusion, one becomes free of desire, pure receptivity and at peace, as if
nothing existed.
18. Only one thing has existed,
exists and will exist in the ocean of being. You have no bondage or liberation.
Live happily and fulfilled.
19. Being pure consciousness, do not
disturb your mind with thoughts of for/against. Be at peace and remain happily
in yourself, the essence of joy.
20. Give up meditation completely
and cling to nothing in your mind. You are free in your very nature, so what
will you achieve by conceiving?
1. My
dearest, you may recite or listen to countless scriptures, but you will not be
established within until you can forget everything.
2. You
may, as a learned man, indulge in wealth, activity and meditation, but your
mind will still long for that which is the cessation of desire, beyond all
goals.
3. Everyone
is in pain because of their own effort, but no one realises it. By just this
very instruction, the lucky one attains tranquillity.
4. Happiness
belongs to no one but that supremely lazy person for whom even opening and
closing one’s eyes is a bother.
5. When
the mind is freed from such pairs of opposites as ‘I have done this,’ and ‘I
have not done that,’ it becomes indifferent to merit, wealth, sensuality and
liberation.
6. One
person is abstemious and is averse to the senses, another is greedy and
attached to them, but he who is free from both taking and rejecting is neither
abstemious nor greedy.
7. So
long as desire, which is the state of lacking discrimination, remains, the
sense of revulsion and attraction will remain; that is the root and branch of
samsara.
8. Desire
springs from usage, and aversion from abstension, but the wise person is free
from the pairs of opposites like a child, and becomes established.
9. The
passionate person wants to be rid of samsara so as to avoid pain, but the
dispassionate person is without pain and feels no distress even in it.
10. One who is proud about even
liberation or one’s own body, and feels them one’s own, is neither a seer or a
mystic. Such a person is still just a sufferer.
11. If even Shiva, Vishnu or the
lotus-born Brahma were your instructor, until you have forgotten everything you
cannot be established within.
Ashtavakra said:
1. He who is content, with
purified senses, and always enjoys solitude, has gained the fruit of knowledge
and the fruit of the practice of union too.
2. The knower of truth is
never distressed in this world, for the whole round world is full of himself
alone.
3. None of the senses please a
person who has found satisfaction within, just as grape leaves do not please
the elephant that likes mango leaves.
4. The person who is not
attached to the things he has enjoyed, and does not hanker after the things he
has not enjoyed, such a person is hard to find.
5. Those who desire pleasure
and those who desire liberation are both bound in samsara; the great-souled
person who desires neither pleasure nor liberation is rare indeed.
6. It is only the noble minded
who is free from attraction or repulsion to religion, wealth, sensuality, and
life and death too.
7. Such a one feels no desire
for the elimination of all this, nor anger at its continuing, so the lucky
person lives happily with whatever sustenance presents itself.
8. Thus fulfilled through this
knowledge, contented, the thinking-mind emptied, one lives happily just seeing
when seeing, just hearing when hearing, just feeling when feeling, just
smelling when smelling and just tasting when tasting.
9. In one for whom the ocean
of samsara has dried up, there is neither attachment or aversion. Such a one’s
gaze is vacant, behaviour purposeless, and senses never grappling.
10. Surely the supreme state is eveywhere for the liberated
mind. Such a one is neither awake or asleep, and neither opens or closes the
eyes.
11. The liberated one is resplendent everywhere, free from
all desires. Everywhere such a one appears self-possessed and pure of heart.
12. Seeing, hearing, feeling, smelling, tasting, speaking
and walking about, the great-souled person who is freed from trying to achieve
or avoid anything is free indeed.
13. The liberated person is free from desires everywhere.
Such a one neither blames, praises, rejoices, is disappointed, gives nor takes.
14. When a great souled one is unperturbed in mind and
self-possessed at either the sight of a mate eager with desire, or at
fast-approaching death, that one is truly liberated.
15. There is no distinction between pleasure and pain, man
and woman, success and failure for the wise person who looks on everything as
equal.
16. There is no aggression or compassion, no pride or
humility, no wonder or confusion for the person whose days of running about are
over.
17. The liberated person is not averse to the senses and nor
is he attached to them. He enjoys hinself continually with an unattached mind
in both achievement and non-achievement.
18. One established in the absolute state with an empty mind
does not know the alternatives of inner stillness and lack of inner stillness,
and of good and evil.
19. Free of me and mine and of a sense of responsibility,
aware that nothing exists, with all desires extinguished within, a person does
not act even in acting.
20. One whose thinking mind is dissolved achieves the
indescribable state and is free from the mental display of delusion, dream and
ignorance.
XVIII
Ashtavakra said:
1. Praise be to that by the
awareness of which delusion itself becomes dream-like, to that which is pure
happiness, peace and light.
2. One may get all sorts of
pleasure by the acquisition of various objects of enjoyment, but one cannot be
happy except by the renunciation of everything.
3. How can there be happiness,
for one who has been burnt inside by the blistering sun of the pain of things
that need doing, without the rain of the nectar of peace?
4. This existence is just
imagination. It is nothing in reality, but there is no non-being for natures
that know how to distinguish being from not being.
5. The realm of one’s self is
not far away, and nor can it be achieved by the addition of limitations to its
nature. It is unimaginable, effortless, unchanging and spotless.
6. By the simple elimination
of delusion and the recognition of one’s true nature, those whose vision is
unclouded live, free from sorrow.
7. Knowing everything as just
imagination, and oneself as eternally free, how should the wise person behave
like a fool?
8. Knowing oneself to be God
and being and non-being just imagination, what should the person free from
desire learn, say or do?
9. Considerations like ‘I am
this’ or ‘I am not this’ are finished for the mystic who has gone silent
realising ‘Everything is myself’.
10. For the mystic who has found peace, there is no
distraction or one-pointedness, no higher knowledge or ignorance, no pleasure
and no pain.
11. The dominion of heaven or beggary, gain or loss, life in
society or in the forest, these make no difference to a mystic whose nature is
free from distinctions.
12. There is no religion, wealth, sensuality or
discrimination for a mystic free from the pairs of opposites such as ‘I have
done this’ and ‘I have not done that.’
13. There is nothing needing to be done, or any attachment
in one’s heart for the mystic liberated while still alive. Things are so for
the life-time.
14. There is no delusion, world, meditation on That, or
liberation for the pacified great soul. All these things are just the realm of
imagination.
15. Whoever sees all this may well make out it doesn’t
exist, but what is the desireless one to do, eh? Even in seeing, one does not
see it.
16. He by whom the Supreme Brahman is seen may think ‘Ah I
am Brahma,’ but what is he to think who is without thought, and who sees no
duality.
17. He by whom inner distraction is seen may put an end to
it, but the noble one is not distracted. When there is nothing to achieve what
is he to do?
18. The wise man, unlike the worldly man, does not see inner
stillness, distraction or fault, even when living like a worldly man.
19. Nothing is done by one who is free from being and
non-being, who is contented, desireless and wise, even if in the world’s eyes
personal action occurs .
20. The wise person who just goes on doing what presents
itself for one to do, encounters no difficulty in either activity or
inactivity.
21. One who is desireless, self-reliant, independent and
free of bonds functions like a dead leaf blown about by the wind of causality.
22. There is neither joy nor sorrow for one who has
transcended samsara. With a peaceful mind one lives as if without a body.
23. One whose joy is in oneself, and who is peaceful and
pure within has no desire for renunciation or sense of loss in anything.
24. For the person with a naturally empty mind, doing just
as one pleases, there is no such thing as pride or false humility, as there is
for the natural man.
25. ‘This action was done by the body but not by me.’ The
pure-natured person thinking like this, is not acting even when acting.
26. One acts without being able to say why, yett is not
thereby a fool, rather is one liberated while still alive, happy and blessed.
Such a one thrives even in samsara.
27. One who has had enough of endless considerations and has
attained to peace, does not think, know, hear or see.
28. One who is beyond mental stillness and distraction does
not desire either liberation or its opposite nor their compliments. Recognising
that things are just constructions of the imagination, that great soul lives as
God here and now.
29. One who feels responsibility within, acts even when not
acting, but there is no sense of done or undone for the wise person free from
the sense of responsibility.
30. The mind of the liberated person is not upset or
pleased. It shines, unmoving, desireless, and free from doubt.
31. One whose mind does not set out to meditate or act,
meditates and acts without an object.
32. A stupid person is bewildered even when hearing the
truth, while even a clever person is humbled by it, just like the fool.
33. The ignorant make a great effort to practise
one-pointedness and the stopping of thought, while the wise see nothing to be
done and remain in themselves like those asleep.
34. The stupid does not attain cessation whether he acts or
abandons action, while the wise person finds peace within simply by knowing the
truth.
35. People cannot come to know themselves by practices -
pure awareness, clear, complete, beyond multiplicity and faultless though they
are.
36. The stupid does not achieve liberation even through
regular practice, but the fortunate one remains free and actionless simply by
discrimination.
37. The stupid does not attain Godhead because he wants to
be it, while the wise person enjoys the Supreme Godhead without even wanting
it.
38. Even when living without any support and eager for
achievement, the stupid are still nourishing Samsara, while the wise have cut
at the very root of unhappiness.
39. The stupid does not find peace because he is wanting it,
while the wise discriminates the truth and so is always peaceful-minded.
40. How can there be self-knowledge for one whose knowledge
depends on what he sees? The wise do not see this and that, but see themselves
as unending.
41. How can there be cessation of thought for the misguided
who is striving for it? Yet it is there always naturally for the wise person
delighted in oneself.
42. Some think that something exists, and others that
nothing does. Rare is the person who does not think either, and is thereby free
from distraction.
43. Those of weak intelligence think of themselves as pure
nonduality, but because of their delusion they do not know this, and remain
unfulfilled all their lives.
44. The mind of the person seeking liberation can find no
resting place within, but the mind of the liberated person is always free from
desire by the very fact of being without a resting place.
45. Seeing the tigers of the senses, the frightened
refuge-seekers at once enter the cave in search of cessation of thought and
one-pointedness.
46. Seeing the desireless lion, the elephants of the senses silently
run away, or, if they cannot flee, stay to serve that king like flatterers.
47. The person who is free from doubts and whose mind is
free from longing and repulsion does not bother about means of liberation.
Whether seeing, hearing, feeling smelling or tasting, such a one lives at ease.
48. One whose mind is pure and undistracted from the simple
hearing of the Truth sees neither something to do nor something to avoid nor a
cause for indifference.
49. The straightforward person does whatever arrives to be
done, good or bad, for such a one’s actions are like those of a child.
50. By inner freedom one attains happiness, by inner freedom
one reaches the Supreme, by inner freedom one comes to absence of thought, by
inner freedom to the Ultimate State.
51. When one sees oneself as neither the doer nor the reaper
of the consequences, then all mind waves come to an end.
52. The spontaneous unassumed behaviour of the wise is
noteworthy, but not the deliberate purposeful stillness of the fool.
53. The wise who are rid of imagination, unbound and with
unfettered awareness may enjoy themselves in the midst of many goods, or
alternatively go off to mountain caves.
54. There is no attachment in the heart of a wise person
whether he sees or pays homage to a learned sage, a celestial being, a holy
place, a mate, a king or a friend.
55. A mystic is not in the least put out even when
humiliated by the ridicule of servants, sons, wives, grandchildren or other
relatives.
56. Even when pleased one is not pleased , not suffering
even when in pain. Only those alike can know the wonderful state of such a
person.
57. It is the sense of responsibility which is Samsara. The
wise who are of the form of emptiness, formless, unchanging and spotless see no
such thing.
58. Even when doing nothing the fool is agitated by
restlessness, while a skilful person remains undisturbed even when doing what
there is to do.
59. Happy one stands, happy one sits, happy sleeps and happy
one comes and goes. Happy one speaks and is silent, and happy one eats and yet
fasts. This is the life of a person at peace.
60. One at home in one’s very nature feels no unhappiness in
one’s daily life like worldly people, remains undisturbed like a great lake,
now finds all sorrow gone.
61. Even abstention from action leads to action in a fool,
while even the action of the wise person brings the fruits of inaction.
62. A fool often shows aversion towards belongings, but for
one whose attachment to the body has dropped away, there is neither attachment
nor aversion.
63. The mind of the fool is always caught in thinking or not
thinking, but the wise person’s is of the nature of no-thought because that one
spontaneously thinks what should be thought.
64. For the seer who behaves like a child, without desire in
all actions, for such a pure one there is no attachment even in the work being
done.
65. Blessed is one who knows oneself and is the same in all
states, with a mind free from craving whether one is seeing, hearing, feeling,
smelling or tasting.
66. There is no person subject to Samsara, sense of
individuality, goal or means to the goal for the wise person who is always free
from imagination, and unchanging as space.
67. Glorious is one who has abandoned all goals and is the
incarnation of satisfaction; such a one’s nature and inner focus on the
Unconditioned is quite spontaneous.
68. In brief, the great-souled person who has come to know
the Truth is without desire for either pleasure or liberation, and is always
and everywhere free from attachment.
69. What remains to be done by the person who is pure
awareness and has abandoned everything that can be expressed in words from the
highest heaven to the earth itself?
70. The pure person who has experienced the Indescribable
attains peace by one’s own nature, realising that all this is nothing but
illusion, and that nothing is.
71. There are no rules, dispassion, renunciation or
meditation for one who is pure receptivity by nature, and who admits no
knowable form of being.
72. For one who shines with the radiance of Infinity and is
not subject to natural causality there is neither bondage, liberation, pleasure
nor pain.
73. Pure illusion reigns in Samsara which continues until
self realisation. The enlightened person lives in the beauty of freedom from me
and mine, from the sense of responsibility and from any attachment.
74. For the seer who knows oneself as imperishable and
beyond pain there is neither knowledge, a world nor the sense that ‘I am the
body’ or ‘the body is mine.’
75. No sooner does a person of low intelligence give up
activities like the elimination of thought than he falls into mental
chariot-racing and babble.
76. A fool does not get rid of stupidity even on hearing the
truth. He may appear outwardly free from imaginations, but inside he is
hankering after the senses still.
77. Though in the eyes of the world he is active, the person
who has shed action through knowledge finds no means of doing or speaking
anything.
78. For the wise person who is always unchanging and
fearless there is neither darkness nor light nor destruction, nor anything.
79. There is neither fortitude, prudence nor courage for the
mystic whose nature is beyond description and free of individuality.
80. There is neither heaven nor hell nor even liberation
during life. In a word, in the sight of the seer nothing exists at all.
81. One neither longs for possessions nor grieves at their
absence. The calm mind of the sage is full of the nectar of immortality.
82. The dispassionate does not praise the good or blame the
wicked. Content and equal in pain and pleasure, one sees nothing that needs
doing.
83. The wise person does not dislike samsara or seek to know
oneself. Free from pleasure and impatience, one is not dead and one is not
alive.
84. The wise person stands out by being free from
anticipation, without attachment to such things as children or mates, free from
desire for the senses, and not even concerned about one’s own body.
85. Peace is everywhere for the wise person who lives on
whatever happens to come, going to wherever one feels like, and sleeping
wherever the sun happens to set.
86. Let one’s body rise or fall. The great-souled one gives
it no thought, having forgotten all about samsara in coming to rest on the
ground of one’s true nature.
87. The wise person has the joy of being complete in oneself
and without possessions, acting as one pleases, free from duality and rid of
doubts, and without attachment to any creature.
88. The wise person excels in being without the sense of
“me”. Earth, a stone or gold are the same to such a one. The knots of the heart
have been rent asunder, and one is freed from greed and blindness.
89. Who can compare with that contented, liberated soul who
pays no regard to anything and has no desire left in one’s heart?
90. Who but the upright person without desire knows without
knowing, sees without seeing and speaks without speaking?
91. Beggar or king, one excels who is without desire, and
whose opinion of things is rid of “good” and “bad”.
92. There is neither dissolute behaviour nor virtue, nor
even discrimination of the truth for the sage who has reached the goal and is
the very embodiment of guileless sincerity.
93. That which is experienced within by one desireless and
free from pain, and content to rest in himself - how could it be described, and
of whom?
94. The wise person who is contented in all circumstances is
not asleep even in deep sleep, not sleeping in a dream, nor waking when he is
awake.
95. The seer is without thoughts even when thinking, without
senses among the senses, without understanding even in understanding and
without a sense of responsibility even in the ego.
96. Neither happy nor unhappy, neither detached nor
attached, neither seeking liberation nor liberated, one is neither something
nor nothing.
97. Not distracted in distraction, in mental stillness not
poised, in stupidity not stupid, that blessed one is not even wise in one’s
wisdom.
98. The liberated person is self-possessed in all
circumstances and free from the idea of “done” and “still to do.” Such a one is
the same wherever and whenever, without greed. Such a one does not dwell on
what has been done or has not been done.
99. Such a one is not pleased when praised nor upset when
blamed. One is not afraid of death nor attached to life.
100. A
person at peace does not run off to popular places or to the forest. Whatever
and wherever, one remains the same.
1. Using
the tweezers of the knowledge of the truth I have managed to extract the
painful thorn of endless opinions from the recesses of my heart.
2. For
me, established in my own glory, there is no religion, sensuality, possessions,
philosophy, duality or even non-duality.
3. For
me established in my own glory, there is no past, future or present. There is
no space or even eternity.
4. For
me established in my own glory, there is no self or non-self, no good or evil,
no thought or even absence of thought.
5. For
me established in my own glory, there is no dreaming or deep sleep, no waking
nor other state beyond them, and certainly no fear.
6. For
me established in my own glory, there is nothing far away and nothing near,
nothing within or without, nothing large and nothing small.
7. For
me established in my own glory, there is no life or death, no worlds or things
of this world, no distraction and no stillness of mind.
8. For
me remaining in myself, there is no need for talk of the three goals of life,
of union or of knowledge.
XX
Janaka said:
1. In my unblemished nature
there are no elements, no body, no faculties no mind. There is no void and no
despair.
2. For me, free from the sense
of dualism, there are no scriptures, no self-knowledge, no mind free from an
object, no satisfaction and no freedom from desire.
3. There is no knowledge or
ignorance, no “me”, “this” or “mine”, no bondage, no liberation, and no
property of self-nature.
4. For one who is always free
from individual characteristics there is no antecedent causal action, no
liberation during life, and no fulfilment at death.
5. For me, free from
individuality, there is no doer and no reaper of the consequences, no cessation
of action, no arising of thought, no immediate object, and no idea of
results.
6. There is no world, no
seeker for liberation, no mystic, no seer, no-one bound and no-one liberated. I
remain in my own non-dual nature.
7. There is no emanation or
return, no goal, means, seeker or achievment. I remain in my own non-dual
nature.
8. For me who am forever
unblemishedf, there is no assessor, no standard, nothing to assess, or
assessment.
9. For me who am forever
actionless, there is no distraction or one-pointedness of mind, no lack of
understanding, no stupidity, no joy and no sorrow.
10. For me who am always free from deliberations there is
neither conventional truth nor absolute truth, no happiness and no suffering.
11. For me who am forever pure there is no illusion, no
samsara, no attachment or detachment, no living being and no God.
12. For me who am forever unmovable and indivisible,
established in myself, there is no activity or inactivity, no liberation and no
bondage.
13. For me who am blessed and without limitation, there is
no initiation or scripture, no disciple or teacher, and no goal of human life.
14. There is no being or non-being, no unity or dualism.
What more is there to say? Nothing emanates from me.
OM TAT SAT !