Ashtavak Ashtava k ra Gita Translated by Bart Mar shall
Tran slator’s slator’s Preface
In Vie Vietnam tnam w hen I was twenty-one twenty-one a hand gr enade or mortar rou nd --the --the circumstan circumstan ces ces m ade it diffic difficult ult to d etermine w hich-hich--blew m e into a clear clear an d brilliant blackness. For the next thirty-seven thirty-seven year s that glimp se of infinite emp tiness, tiness, so intimate , so famili familiar, ar, kept me looking almost obsessively obsessively in in esoteric books and far corners corners for an explanation of myself. myself. Then, “sudd enly,” enly,” the veil, as they say , was lifted lifted . A few few month s after that occur occur rence, as my interest in reading began to slowly return, I foun foun d myself dr awn mainly to the sayings and writings of old old masters. What did Bud Bud dh a have to say? What did Christ? Christ? Lao Tsu? Tsu? Patanjali Patanjali?? I wanted to read read th em with new eyes. Od dly, in in those thirty-seven thirty-seven years of seeking, seeking, I had never read the A shtavakra Gita, and indeed w as barely awar e of its existenc existence. e. Then recently, recently, as I sat at the bedsid e of a dying friend an d teacher, another friend friend placed it in in m y hand s. I open ed it and wa s astonished astonished . Here, in in one concis concisee volum e, was all all that needed to be said. I imm ediately acquired other other versions versions and pou red over them . Each Each had its good points, but non e of them sp oke the way my inner ear was hearing. The literal transcriptions from from Sanskrit were v aluable as reference reference bu t required p atient atient stud stud y to understand. understand. English English translations by Indian scholars mad e the m eaning m ore cle clear, ar, but tend ed to lack a certain certain rhythm, poetry and nu ance of langu age I felt felt need of. Translations Translations by native English-spea English-spea king scholars scholars w ere better in this regard , but som etimes ranged too far from from th e original, original, or just just d idn’t idn’t hit the notes I was hearing. Then one day I wrote dow n a verse the way I heard it. I liked liked w hat I read. It w as infecti infectiou ou s. I could n’t stop . There are a few few conventions conventions worth m entioning. entioning. Capitalized w ord s like like Self, elf, Awar eness, God, Absolu te, Consciousn ess, Know Know ledge, Witness, That, This, This, Void , Light, Light, All, One, Everything, N othing, No -thing, Being, Being, M e, You You , It, It, Him self, self, Bliss, liss, Sup Sup reme, Unity and Truth are used as synonym s, althou althou gh sometimes in context context su btle—and ultimately non-exi non-existentstent---d iffe ifferences rences ma y be intend ed. These word s all point to What Is—the Is—the true natu re of Reality. Reality. The word s un iverse, wor ld, creation creation and illusion illusion are synonyms referring referring to the ap par ently real (but (but not) man ifest ifest world of physical objec objects, ts, people, persona l self, self, ideas, thou ghts, god s, knowled ge, concepts, concepts, myths, religions, religions, history, memories, emotions, time, time, space—everything space—everything w e perceive perceive throu gh th e min d an d senses, senses, includ includ ing the mind an d senses themselves. Maya. Synonymou s word s and p hrases used to denote a “person” “person” who has realized Self Self, wh o kn ows Truth, w ho p erceives erceives the Real incl includ ud e: wise one, d esireles esirelesss one, liberated liberated one, liberated liberated soul, great soul, sage sage an d yogi.
Tran slator’s slator’s Preface
In Vie Vietnam tnam w hen I was twenty-one twenty-one a hand gr enade or mortar rou nd --the --the circumstan circumstan ces ces m ade it diffic difficult ult to d etermine w hich-hich--blew m e into a clear clear an d brilliant blackness. For the next thirty-seven thirty-seven year s that glimp se of infinite emp tiness, tiness, so intimate , so famili familiar, ar, kept me looking almost obsessively obsessively in in esoteric books and far corners corners for an explanation of myself. myself. Then, “sudd enly,” enly,” the veil, as they say , was lifted lifted . A few few month s after that occur occur rence, as my interest in reading began to slowly return, I foun foun d myself dr awn mainly to the sayings and writings of old old masters. What did Bud Bud dh a have to say? What did Christ? Christ? Lao Tsu? Tsu? Patanjali Patanjali?? I wanted to read read th em with new eyes. Od dly, in in those thirty-seven thirty-seven years of seeking, seeking, I had never read the A shtavakra Gita, and indeed w as barely awar e of its existenc existence. e. Then recently, recently, as I sat at the bedsid e of a dying friend an d teacher, another friend friend placed it in in m y hand s. I open ed it and wa s astonished astonished . Here, in in one concis concisee volum e, was all all that needed to be said. I imm ediately acquired other other versions versions and pou red over them . Each Each had its good points, but non e of them sp oke the way my inner ear was hearing. The literal transcriptions from from Sanskrit were v aluable as reference reference bu t required p atient atient stud stud y to understand. understand. English English translations by Indian scholars mad e the m eaning m ore cle clear, ar, but tend ed to lack a certain certain rhythm, poetry and nu ance of langu age I felt felt need of. Translations Translations by native English-spea English-spea king scholars scholars w ere better in this regard , but som etimes ranged too far from from th e original, original, or just just d idn’t idn’t hit the notes I was hearing. Then one day I wrote dow n a verse the way I heard it. I liked liked w hat I read. It w as infecti infectiou ou s. I could n’t stop . There are a few few conventions conventions worth m entioning. entioning. Capitalized w ord s like like Self, elf, Awar eness, God, Absolu te, Consciousn ess, Know Know ledge, Witness, That, This, This, Void , Light, Light, All, One, Everything, N othing, No -thing, Being, Being, M e, You You , It, It, Him self, self, Bliss, liss, Sup Sup reme, Unity and Truth are used as synonym s, althou althou gh sometimes in context context su btle—and ultimately non-exi non-existentstent---d iffe ifferences rences ma y be intend ed. These word s all point to What Is—the Is—the true natu re of Reality. Reality. The word s un iverse, wor ld, creation creation and illusion illusion are synonyms referring referring to the ap par ently real (but (but not) man ifest ifest world of physical objec objects, ts, people, persona l self, self, ideas, thou ghts, god s, knowled ge, concepts, concepts, myths, religions, religions, history, memories, emotions, time, time, space—everything space—everything w e perceive perceive throu gh th e min d an d senses, senses, includ includ ing the mind an d senses themselves. Maya. Synonymou s word s and p hrases used to denote a “person” “person” who has realized Self Self, wh o kn ows Truth, w ho p erceives erceives the Real incl includ ud e: wise one, d esireles esirelesss one, liberated liberated one, liberated liberated soul, great soul, sage sage an d yogi.
Translator’s Introduction
The Th e A shtavakra Gita is an ancie ancient nt spiritu al docum ent of great pu rity and pow er. Pur e, because because it is relentlessl relentlessly y one-pointed. Every word is aimed at trigger ing Self Self-realization--no -realization--no su ggestion s for self-i self-im m p rov emen t, no ru les for for moral behavior, no pr actical actical wisdom for daily lif life. e. Powerful, because because the m ere read ing—or repeated read ing-ing--of it it can be enough to send a ripe mind reeling reeling into Truth Truth . Little Little is is know n abou t the A shtavakra Gita. Ashtavakra is a name that app ears in Ind Ind ian lore, lore, but almost certainly certainly he did not w rite it. it. The author, likely likely an an onym ous sage, mer ely uses th e characters characters of Ashtavakra Ashtavakra and King King Janaka to set up a classic classic d ialogue ialogue betw een guru and disciple. disciple. It quickly quickly becomes becomes a guru -gu ru dialogue, however, because because after the first first salvo of wisd om from Ashtavakra, Janaka Janaka realizes realizes his true Self, Self, and from then on th ey get into an ad vaitic jam jam session of the high est sort. Because ecause of this, some tran slators have don e away with th e dialogue format format and attribute d everything to Ashtavakra. Indeed , since since all the verses of th e A shtavakra Gita exist exist at the h ighest possible possible level of spoken w isdom, it w ould app ear meaningless to attribute some to the teacher teacher and some to his newlyenlightened d isciple. isciple. There is nevertheless nevertheless a story line line set up in the A shtavakra Gita, and for for m e it goes something like like this: Chapter 1: It all all starts when King King Janaka asks the sage Ashtavakra how he can can attain Knowledg e, d etachment, etachment, liberation. liberation. Ashtavakra tells tells him. Chapter 2: It works! Upon h earing Ashtavakra ’s word s Janaka Janaka realizes his True Nature . Enraptu red, he describes describes the joy and w ond er of his new state. Chapter 3: Ashtavakra is d elighted elighted for Janaka Janaka bu t sees inc inconsiste onsistencie ncies. s. He fires off off a series series of confrontational confrontational ver ses about attachment to w orldly p leasure. leasure. Chapter 4: Janaka asserts that the Lord Lord of the Universe can can d o as he pleases. Chapter 5: Ashtavakr a d oes not disagree, but in a terse four four verses points to the next step—dissolution. Chapter 6: Janaka says “I know that already,” matching him in style and nu mber of verses. Chapter 7: Unable to leave it it at th at, however, Janaka Janaka goes on to further d escribe escribe his enlighten enlighten ed state. Chapter 8: Still hearing too much “I” in Janaka’s language, Ashtavakra instructs him in the subtleties subtleties of attachment an d bon dag e. Chapter 9: Ashtavakra continues to describe describe the way of true detachm ent. Chapter 10: Ashtavakra h amm ers away at th e foll folly y of desire—no matter how elevated elevated or su btle. Chapter 11: Ashtavakra further describes the state of d esirelessness esirelessness to wh ich ich he points.
Chapter 12: Janaka r ep lies by d escribing the state of timeless stillness in wh ich h e now find s himself. Chapter 13: Janaka, having been instructed by Ashtavakra in Chapter On e to “be hap py,” reports that he ind eed is. Chapter 14: Janaka th en su mm arizes his exalted state w ith calm indifference. Chapter 15: Impressed bu t not throu gh teaching, Ashtavakra relentlessly points to the vast emptiness of Self. Chapter 16: Ashtavakra attacks the futility of effort and know ing. Chapter 17: Ashtavakra d escribes the natur e of one w ho is truly free. Chapter 18: Finally, Ashtavakra hits him w ith everyth ing he’s got—100 verses of pu re non-duality. If this doesn’t do it, nothing w ill. Chapter 19: It works! Janaka n o longer describes his enlightened state, but can sp eak on ly in qu estions revealing absence. Chapter 20: In a final flurry of qu estions p ointing only at th eir own mean inglessness, Janaka bur ns off the last vestiges of personhood and enters d issolution. He ends with: “No more can be said.” Ashtavakra smiles, nod s app rovingly, and says no more.
Bart Mar shall August 2005
1: In struction on Self-Realization
Janak a said: 1.1 Master, how is Know ledge to be achieved , detachment acquired, liberation attained ? Ashtavakra said: 1.2 To be free, shu n the experiences of the senses like poison. Turn your attention to forgiveness, sincerity, kindness, simplicity, truth. 1.3 You a re not ea rth , water, fire or air. Nor are you emp ty space. Liberation is to know your self as Awareness alone— the Witness of these. 1.4 Abide in Awareness with n o illusion of person. You will be instantly free and at p eace. 1.5 You h ave no caste or du ties. You are invisible, unattached, formless. You are th e Witness of all things. Be hap py. 1.6 Right and wrong, pleasure and pain, exist in mind only. They are not your concern. You n either do n or enjoy. You a re free.
1.7 You a re the Solitary W itness of All That Is, forever free. Your only bond age is not seeing This. 1.8 The thought: “I am th e doer” is the bite of a poisonou s snake. To know: “I do nothing” is the wisdom of faith. Be hap py. 1.9 A single un derstanding: “I am the One Awareness,” consum es all suffering in the fire of an instant. Be hap py. 1.10 You are u nboun ded Awareness— Bliss, Su prem e Bliss-in which the universe appears like the m irage of a snake in a rop e. Be hap py. 1.11 It is true w hat th ey say: “You are w hat you think.” If you think you are bound you are bound. If you think you are free you are free. 1.12 You are Self—the Solitary Witness. You are perfect, all-perv ad ing, One. You ar e free, desireless, forever still. The un iverse is bu t a seeming in You . 1.13 Med itate on th is: “I am Aw areness alone --Unity itself.” Give up the idea that you are separate , a person, that there is within and without.
1.14 You hav e long been bound thinking: “I am a person.” Let the know ledge: “I am Aw areness alone” be the sword that frees you. 1.15 You are now and forever free, lum inous, tran sparent, still. The pr actice of meditation keeps one in bondage. 1.16 You ar e pu re Consciousn ess— the substan ce of the universe. The universe exists within you . Don’t be sm all-mind ed. 1.17 You are un cond itioned , changeless, formless. You are solid, u nfathoma ble, cool. Desire noth ing. You are Consciousn ess. 1.18 That which has form is not real. Only the formless is perm anent. Once this is know n, you w ill not return to illusion. 1.19 Just a s a mirr or exists both within and without the ima ge reflected, the Sup rem e Self exists both within and without the body. 1.20 Just as the same sp ace exists both within and withou t a jar, the timeless, all-pervasive One exists as Totality.
2: Joy of Self-Reali zati on
Janak a said: 2.1 I am now spotless and at p eace-Awar eness beyond Consciousness. All this time I have been d up ed by illusion. 2.2 By th is light alone the body and the universe appear. I am Everything or Nothing. 2.3 Seeing ther e is no universe or body, by g race the Self is revealed . 2.4 As waves, foam an d bubbles are not d ifferent from w ater, so the u niverse eman ating from Self is not different from Self. 2.5 Look closely a t cloth, you see only threads. Look closely at crea tion, you see only Self. 2.6 As sweetness perva des su garcane juice, I am th e essence of creation.
2.7 Not seeing Self, the w orld is m aterialized. Seeing Self, the wor ld is vanish ed . A rope is not a snake, but can app ear to be. 2.8 I am not other th an Light. The un iverse manifests at m y glance. 2.9 The mirage of un iverse app ears in me as silver app ears in m other-of-pear l, as a snake app ears in a rope, as water app ears on a desert horizon. 2.10 As a pot returns to clay, a wave to water, a bracelet to gold, so will the universe return to Me. 2.11 I am w ond erful ind eed-beyond ad oration. I cannot d ecay nor ever die, though God and all the universe shou ld p erish to the last blade of grass. 2.12 I am w onderful indeed-beyond ad oration. Even with a body I am One. I neither come n or go. I am everywh ere at once. 2.13 I am w onderful indeed-beyond ad oration. I am astound ed at my pow ers. The universe appears within me but I do not tou ch it.
2.14 I am w onderful indeed-beyond ad oration. I am everything thou ght or spoken, and have nothing. 2.15 In Reality, knowledge, the knower, and the knowable d o not exist. I am th e transp arent Self in which through ignoran ce they appear. 2.16 Looking at O ne and seeing m any is the cause of all misery. The only cur e is to realize wh at is seen is not there. I am One—aware, blissful, imm aculate. 2.17 I am un bound ed Awareness. Only in imagination d o I have limits. Reflecting on this, I abide in the Absolute. 2.18 I am neither free nor bound . The illusion of such things has fallen into d isbelief. Though I contain creation, it has no substan ce. 2.19 Hav ing seen for certain that this universe and body is without form or su bstance, I am revealed as Aw areness alone. Imagination has n o place here.
2.20 The body exists only in im agination, as do heaven and hell, bond age, freed om, fear. Are these my concern? I, who am p ure Aw areness? 2.21 I see no differences or separation. Even the m ultitud es appear as a single formless desert. To what sh ould I cling? 2.22 I am not the body. I do not have a body. I am Awaren ess, not a p erson. My thirst for life boun d me to a seem ing of life. 2.23 In the lim itless ocean of Myself the wind s of the mind roil the m yriad w aves of the world . 2.24 But w hen the wind subsides in the lim itless ocean the ark of personhood is swallowed up , along with th e un iverse it carries. 2.25 And how w onderful it is! In th e limitless ocean of Myself, wa ves of beings arise, collide, play for a t ime, then d isapp ear--as is their natur e.
3: Test of Self-Realization
Ashtavakra said: 3.1 Havin g realized you rself as One, being serene and ind estructible, wh y d o you d esire wealth? 3.2 Just as imagining silver in mother-of-pearl, causes greed to a rise, so d oes ignoran ce of Self cause desire for illusion. 3.3 Hav ing realized yourself as That in wh ich th e waves of the world rise and fall, why d o you run around in turmoil? 3.4 Ha ving realized you rself as pu re Awaren ess, as beautiful beyond description, how can you remain a slave to lust? 3.5 It is strang e that in a sage w ho ha s realized Self in All an d All in Self this sense of own ership shou ld continue. 3.6 Strange that on e abiding in the Absolute , intent on freedom , should be vulnerable to lust and weakened by amorous pastimes. 3.7 Strange that know ing lust as an enemy of knowledge, one so weak and nearing death shou ld still crave sensual pleasure.
3.8 Strange that one w ho is unattached to the things of this world an d th e next, wh o can d iscriminate between the tran sient an d th e timeless, wh o yearns for freedom , shou ld yet fear the dissolution of the body . 3.9 Whether acclaimed or tormen ted the seren e sage abides in th e Self. He is neither gratified nor an gered . 3.10 A great sou l w itnesses his body ’s actions as if they w ere anoth er’s. How can praise or blame disturb him? 3.11 Realizing the universe is illusion, having lost all curiosity, how can one of steady mind fear death ? 3.12 With whom can we comp are the great soul who, content knowing Self, remains d esireless in disap pointm ent? 3.13 Why shou ld a p erson of steady mind , who sees the n othingness of objects, pr efer one thing to another? 3.14 He w ho is unattached, un touched by opp osites, free of desire, experiences neither pleasure n or p ain as events pass through.
4: G lorification of Self-Realization
Janak a said: 4.1 Sur ely one wh o know s Self, thou gh h e plays th e game of life, d iffers greatly from the w orld’s bewildered burd ened beasts. 4.2 Truly th e yogi feels no elation, thou gh h e abides in the exalted state yearned for by Indra and all the discontented gods. 4.3 Surely one w ho know s That is not touched b y virtue or vice, jus t as space is n ot tou ched by sm ok e, thou gh it seems to be. 4.4 Who can prevent th e great soul, wh o know s the u niverse as Self, from living life as it comes? 4.5 Of the four kind s of beings, from Brahm a to a blade of grass, only the sage can renoun ce aversion and desire. 4.6 Rare is he wh o knows him self as One with n o other— the Lord of the Universe. He acts as he knows and is never afraid.
5: Four Ways to Dis solut ion
Ashtavakra said: 5.1 You are imm aculate, touched by nothing. What is there to renoun ce? The min d is com p lex—let it go. Know th e peace of dissolution. 5.2 The universe arises from you like foam from th e sea. Know your self as One. Enter the p eace of dissolution. 5.3 Like an imagined snake in a rop e the u niverse app ears to exist in th e imm aculate Self but d oes not. Seeing this you know : “There is noth ing to d issolve.” 5.4 You are p erfect, changeless, through m isery and hap piness, hope and d espair, life and d eath. This is the state of dissolution.
6: The Higher Knowledge
Janak a said: 6.1 I am infinite spa ce; the u niverse is a jar. This I know . No n eed to renou nce, accept or d estroy. 6.2 I am a shoreless ocean; the un iverse makes w aves. This I know . No n eed to renou nce, accept or d estroy. 6.3 I am mother-of–pearl; the u niverse is the illu sion of silver. This I know . No n eed to renou nce, accept or d estroy. 6.4 I am in a ll beings; all beings ar e in me. This I know . No n eed to renou nce, accept or d estroy.
7: N ature of Self-Realization
Janak Janak a said: said: 7.1 In me, the shoreless ocean, the ark of un iverse drifts here and there on the wind s of its nature. I am not impatient. 7.2 In m e, the shoreless ocean, ocean, let the waves of the universe rise and fall as they w ill. ill. I am neither enhan ced ced nor d iminished. 7.3 In me, the shor eless eless ocean, the u niverse is is imagined. I am still and formless. In this alone I abide. 7.4 The Self is not in objects, nor are objects in the pure and infinite Self. The Self Self is tranq u il, free of attachm attachm ent and desire. In this alone I abide. 7.5 I am Aw areness alone. The world is passing show . How can thou ghts arise arise of accepta accepta nce or rejection? rejection? And w here? here?
8: Bond age and and Liberation
Ashtavakra said: 8.1 When th e mind desires or grieves grieves things, accepts or r ejects ejects things, is pleased or d ispleased by things-this is bondage. 8.2 When the mind d oes not d esire esire or grieve, accept accept or r eject, eject, become become p leased leased or d ispleased ispleased , liberation liberation is at hand . 8.3 If the m ind is attached attached to any experience, experience, this is bondage. When th e mind is detached from all experienc experience, e, this is liberation liberation . 8.4 When th ere is no “I” there is only liberation. When “I” appears bondage app ears with it. it. Knowing this, it is effortless effortless to refrain from accepting and rejecting.
9: Detachment
Ashtavakra said: 9.1 Op posing forces, forces, du ties ties done and left left und one— when does it end end and for whom? Considering this, be ever d esirele esireless, ss, let go of all thin gs, and to the world tu rn an ind iffe ifferent rent eye. 9.2 Rare and blessed blessed is one wh ose desire to live, live, to enjoy enjoy and to know, has been extingu extingu ished by observing the ways of men. 9.3 Seeing a ll things as th reefold suffering, suffering, the sag e becomes still. Insubstantial, transient, contemptible-the w orld is fit only for rejection. rejection. 9.4 Was there an age or time men existed existed withou t opposites? Leave Leave the opp osites osites behind. Be content with what comes. Perfection. 9.5 The greatest seers, saints and yogis agree on very little. Seeing th is, wh o could could n ot be ind ind iffe ifferent rent to know ledge and become become still?
9.6 One who throu gh w orldly indifference, through serenity and reason, sees his true n atur e and escapes illusion— is he not a tru e teacher? 9.7 In the myriad forms of the universe see the primal element alone . You w ill be instan tly free, and abide in Self. 9.8 Desire creates the world--renounce it. Renou nce desires and you renounce the world. Now you m ay live as you are.
10: Quietude
Ashtavakra said: 10.1 Give up d esire, wh ich is the enemy. Give up prosperity, wh ich is born of mischief and good w orks. Be in d ifferent. 10.2 Look up on friends, lands, wealth, houses, wives, gifts-and all apparent good fortune -as a passing show, as a d ream lasting three to five days. 10.3 Where th ere is desire, there is the world. Be firm in n on-attachm ent. Be free of desire. Be hap py. 10.4 Bond age and desire are the same. Destroy d esire and be free. Only by detaching from the world d oes on e joyfully r ealize Self. 10.5 You are On e— Awareness itself. The universe is neither aw are nor d oes it exist. Even ignorance is unreal. What is left to know ? 10.6 Attached as you hav e been to kingd oms, sons, wives, bodies, pleasures— life after life— still they ar e now lost forever.
10.7 Prosperity, pleasure, pious d eeds… Enough! In the d reary forest of the w orld the mind find s no rest. 10.8 For how m any lifetimes have you d one hard and p ainful labor with body, mind and speech? It is time to stop .
11: Wisdom
Ashtavakra said: 11.1 Existence, non-existence, change-this is the natu re of things. Realizing t his, stillness, serenity and bliss natu rally follow. 11.2 One w ho know s for certain that “Self creates All and is alone ” becomes still, desireless, unattached. 11.3 One w ho know s for certain that ad versity and success come and go in obedience to destiny becomes content. He n either desires nor grieves. 11.4 One w ho know s for certain that birth and death, hap piness and m isery, come and go in obedience to d estiny sees nothing to accomp lish. He en gages in n on-action, and in action remains unattached. 11.5 One w ho h as realized that on ly by caring is misery caused in the w orld becomes free, happy, serene, desireless. 11.6 “I am not the bod y, nor is the body m y possession— I am Awareness itself.” One w ho r ealizes this for certain has no mem ory of things don e or left un don e. There is only the Absolute.
11.7 “From Brah ma to th e last blade of grass-I alone exist.” One w ho know s this for certain becomes imm aculate, serene, un conflicted . Attainment has no meaning. 11.8 One w ho know s for certain that this man ifold and wond erful u niverse is nothing becomes desireless Aw areness and abides in th e stillness of No-thing.
12: Abid ing in the Self
Janak a said: 12.1 Becoming first intolera nt o f action, then of excessive speech, then of though t itself, I come to be here. 12.2 Neither sounds nor other sense perceptions attract my attention. Even the Self is unperceived. The mind is free, und istracted, one-pointed . And h ere I am. 12.3 Effort is requ ired to concentrate a d istracted m ind superimposed with illusion. Knowing this, I remain here. 12.4 N othing to r eject, nothing to accept. No joy, no sorrow . Lord God I am here. 12.5 The four stages of life, life withou t stages, med itation, renu nciation, objects of mind — nothing bu t distractions. I am forever here. 12.6 Doing and not-doing both ar ise from ignorance. I know th is. And I am here.
12.7 Thinking of the unthinkable One unavoidably conjures thought. I choose no -though t and remain here. 12.8 Blessed is h e who attains this by effort. Blessed is h e wh o is such by natu re.
13: Happiness
Janak a said: 13.1 The tranqu il state of know ing Self alone is rare — even am ong those who own but a loincloth. I therefore neither r enoun ce nor accept and am happy. 13.2 The bod y is strained by p ractices. The tongu e tires of scripture. The mind nu mbs with med itation. Detached from all this, I live as I am . 13.3 Realizing that nothing is done, I do what comes and am happy. 13.4 Yogis wh o p reach eith er effort o r n on-effort are still attached to the bod y. I neither d issociate n or associate with any of that and am happy. 13.5 I have nothing to gain or lose by stand ing, walking or sitting dow n. So wh ether I stand, w alk or sit I am happ y. 13.6 I do n ot lose by sleeping nor att ain by effort. Not th inking in terms of loss or gain I am hap py.
13.7 Pleasure and pain fluctuate and are inconsistent. Without good or bad I live hap pily.
14: Tranqu ility
Janak a said: 14.1 Though ap pear ing asleep like other men, one w hose interest in the world is exhausted, wh ose mind h as been emptied, wh o thinks only by inad vertence, is in Reality awake. 14.2 When desire has melted, how can there be wealth, or friends, or the sed uction of senses? What u se is scripture and knowledge? 14.3 I have r ealized the Sup reme Self, the Witness, the One. I am ind ifferent to bondage and freedom. I have no need for liberation. 14.4 The inner condition of one wh o is devoid of dou bt yet mov es amon g creatures of illusion can only be known by those like him.
15: Know ledge of the Self
Ashtavakra said: 15.1 A man of open intu ition may realize the Self up on hearing a casual instru ction, wh ile a m an of cluttered intellect inqu ires bewildered for a lifetime. 15.2 Aversion to th e wor ld’s offerings is libera tion. Attraction to th e wor ld’s offerings is the suffering of bon da ge. This is the tru th. Now d o as you please. 15.3 This knowledge of Tru th tur ns an eloquent, wise and active man mu te, empty and inert. Lovers of the w orld therefore shu n it. 15.4 You are n ot the body . You d o not have a body. You n either do n or enjoy. You are Awareness only--the timeless Witness. You a re free. Go in happ iness. 15.5 Attachment and aversion are attributes of the mind . You are not the mind . You are Co nsciou sness itself-changeless, un divid ed, free. Go in happ iness.
15.6 Realize Self in All and All in Self. Be free of p erson al ident ity and the sense of “mine .” Be hap py. 15.7 You are That in w hich the u niverse appears like waves ap pearing in th e ocean. You are Co nsciou sness itself. No need to worry. 15.8 Have faith, my son, have faith. You ar e Awar eness alone, the Self, the O ne. You ar e the Lord of Natu re. 15.9 The body is mad e of worldly stuff. It com es, it lingers, it goes. The Self neith er comes n or goes, yet remains. Why mourn the body? 15.10 If the bod y lasts until the end of time or perishes today— is there gain or loss for you ? You w ho are Awar eness? 15.11 Let the waves of the un iverse rise and fall as they w ill. You h ave noth ing to gain or lose. You are the ocean. 15.12 You are the substance of Consciousness. The world is You. Who is it that thinks he can accept or reject it? And w here does he stand?
15.13 In you w ho are One— imm aculate, still Awaren ess— from w here can birth, action or a separate person ar ise? 15.14 Whatever you perceive is You and You alone. How can bracelets, armlets and anklets be other than the gold they are mad e of? 15.15 Leave behind such d istinctions as “I am He, th e Self,” and “I am not this.” Consider everything Self. Be d esireless. Be hap py. 15.16 Your ignorance alone creates the universe. In reality One alon e exists. There is no person or god other than You. 15.17 One w ho know s for certain that the u niverse is illusion, a no -thing, becomes desireless, pu re Awareness, and find s peace in the existence of nothing. 15.18 In th e ocean of existence only One is, was, and ever will be. You are n either bound nor free. Live content and be happ y.
15.19 Do not stir the mind with “yes” or “no.” You ar e pu re Consciousn ess. Be still, an d abid e in the bliss of Self. 15.20 Give up comp letely all contemplation. Hold n othing in the mind or heart. You are t he Self, forever free. Of what u se is thinking to you?
16: Special In stru ction
Ashtavakra said: 16.1 You can recite and discuss scriptu re all you w ant, but un til you dr op everything you w ill never know Truth. 16.2 You can enjoy and w ork and med itate, but you will still yearn for That wh ich is beyond all exp erience, and in wh ich all d esires are extinguished . 16.3 Everyone is m iserable because they exert constan t effort. But n o one und erstands th is. A ripe m ind can become un shackled up on hearing this one instru ction. 16.4 The master idler, to wh om even blinking is a bother, is happy. But he is the only one. 16.5 When th e mind is free of opp osites like “This is don e,” and “This is yet un d one,” one becomes ind ifferent to merit, wealth, pleasure and liberation. 16.6 One w ho abh ors sense objects avoids them . One w ho d esires them becomes ensnared. One wh o neither abhors nor d esires is neither d etached n or attached.
16.7 As long as there is desire-w hich is the absence of discriminat ion-there w ill be attachm ent and non-attachment. This is the cause of the w orld. 16.8 Indu lgence creates attachm ent. Aversion creates abstinence. Like a child, th e sage is free of both and thu s lives on as a child. 16.9 One w ho is attached to th e world thinks ren oun cing it will relieve his m isery. One w ho is attached to nothi ng is free and does not feel miserable even in the world. 16.10 He w ho claims liberation as h is own, as an attainment of a person, is neither enlightened nor a seeker. He su ffers his own m isery. 16.11 Though H ara, Hari or the lotu s-born Brahm a him self instruct you, until you know nothing you will never know Self.
17: The True Knower
Ashtavakra said: 17.1 One has attained Knowledge and reaped th e fruits of yoga wh o is content, pu rified of attachments and at home in solitude. 17.2 The knower of Truth is never miserable in th e world, for the whole universe is filled with Himself alone. 17.3 As the foliage of the neem tree d oes not please an eleph ant wh o d elights in sallaki leaves, so do sen se objects not please he w ho d elights in Self. 17.4 Rare in th e world is one wh o does not relish p ast enjoyments, nor yearn for enjoyments to come. 17.5 Those wh o desire pleasure and those wh o desire liberation are both comm on in the world. Rare is the great soul w ho desires neither enjoymen t nor liberation. 17.6 Rare is the right-m ind ed p erson wh o neither covets nor shuns religion, wealth, p leasure, life or death .
17.7 The man of Knowled ge neither cares for the un iverse nor d esires its dissolution. He lives happ ily on w hatever comes his way. He is blessed. 17.8 Know ing Self, mind em pty and at peace, the sage lives happ ily, seeing, hearing, touching, smelling, eating. 17.9 There is no attachment or non-attachment for one in w hom the ocean of the world has d ried up . His look is vacant, senses still. His actions have no pu rpose. 17.10 The sage is neither asleep nor aw ake. He neither closes nor op ens his eyes. Thus, for the liberated sou l, everywh ere there is only This. 17.11 The liberated soul abid es in Self alone and is pure of heart. He lives always and everyw here, free of desire. 17.12 Seeing, hearing, touching, smelling, eating, taking, speaking, walking, the great soul exerts n either effort nor non -effort. He is tru ly free.
17.13 The liberated soul does not blame or p raise, give or take, rejoice or becom e angr y. He is everywh ere unattached and free. 17.14 The great sou l remains poised and und isturbed, wh ether in the presence of a passionate wom an or observing the app roach of his death. He is tru ly free. 17.15 The sage sees no d ifference between happ iness and misery, man and woman, ad versity and su ccess. Everything is seen to be the sam e. 17.16 In the sage there is neither violence nor mercy, arrogance nor hum ility, anxiety nor wonder. His w orldly life is exhausted. He has tran scend ed his role as a person. 17.17 The liberated one neither avoid s experience nor craves it. He enjoys what comes and w hat does not. 17.18 The sage is not conflicted by states of stillness and th ough t. His mind is empty. His hom e is the Absolute.
17.19 Though he m ay perform actions, the man of Knowledge d oes not act. Desires extinguished , free of though ts of “I” and “mine,” he know s with absolute certainty that nothing exists. 17.20 The sage is free. His emp ty mind no longer projects delusion, dreaming, dullness. This state is inde scribable.
18: Peace
Ashtavakra said: 18.1 Praise That, which is Bliss itself, wh ich is by nature stillness and light, and wh ich by Its knowing reveals the world as a dr eam. 18.2 One m ay enjoy the abund ant pleasures of the world, but w ill never be happy un til giving them u p. 18.3 How can one whose innermost heart has been scorched by the su n of sorrow that comes from du ty be hap py un til the sweet rain of torrential stillness? 18.4 The universe is but a thou ght in Consciousness. In Reality it is noth in g. One wh o sees the true nature of existence an d non-existence never ceases to exist. 18.5 The Self--which is absolu te, effortless, timeless, imma culate -is withou t limits and at no distance from you. You are forever It. 18.6 For those whose vision becomes un cloud ed, illusion evap orates and the Self becomes know n. All sorrow is instantly d ispelled.
18.7 Seeing everything is imagination, kno win g th e Self as timelessly free, the sage lives as a child. 18.8 Knowing h imself as Absolute, know ing existence an d non-existence to be ima gination only, wh at is there for the d esireless one to learn, say or do? 18.9 Knowing for certain th at all is Self, the sage has no trace of thoughts such as “I am this” or “I am n ot that.” 18.10 The yogi wh o find s stillness is neither distracted nor focused. He know s neither pleasure nor p ain. Ignorance dispelled, he is free of know ing. 18.11 Heaven or p overty, gain or loss, society or solitud e, to th e yogi free of cond itioning there is no difference. 18.12 Religious merit, sensory pleasure, worldly prosperity, discrimination between this and that— these have no significance to the yogi free of opp osites such as “I do this” and “this I do n ot.”
18.13 The yogi w ho is liberated wh ile living has no d uties in this world, no attachments in his heart. His life pr oceeds w ithout him . 18.14 For the great sou l wh o abides beyond desire, w here is illusion? Where is the un iverse? Where is med itation on That? Where even is liberation from th em? 18.15 He w ho sees the world may try to renou nce it. But what can th e desireless one d o? He sees there is nothing to see. 18.16 He w ho has seen the Sup reme Brahm a think s, “I am Brahma .” But he w ho has transcended all thought, wh at can he think? He kn ows n o other than Self. 18.17 H e achieves self-control wh o sees his own d istraction. But the great sou l is not d istracted . He has n othing to achieve. He has nothing to do. 18.18 The man of Know ledge may live as an ord inary man, but h e is not. He sees he is neither focused nor d istracted, and find s no fault with himself.
18.19 He wh o is beyond existence and non-existence-w ho is w ise, satisfied, free of desire -does nothing, though the w orld may see him in m otion. 18.20 The wise one is not trou bled by action or inactivity. He lives hap pily, d oing whatever gets done. 18.21 Like a leaf in the w ind the liberated on e is unteth ered from life-d esireless, indep end ent, free. 18.22 For one who has transcended the world there is no joy or sorrow . With a stilled mind , he lives on with n o body. 18.23 On e wh o know s Self, wh ose mind is serene and spotless, does not desire to give up an ything, nor d oes he miss wh at is not there. 18.24 His mind being in a natu ral state of emp tiness, the wise one know s nothing of honor and dishonor. He d oes what comes to be done. 18.25 One wh o acts knowing “This is done by the bod y, not by I, pu re Self,” indeed does nothing-no m atter how m uch acting takes place.
18.26 The liberated one acts without claiming to be a cting, bu t he is no fool. He is blessed and happ y even though in the world. 18.27 Having had enough of the end less workings of the mind, the w ise one comes to rest. He neither thinks, nor knows, nor h ears, nor sees. 18.28 Beyond stillness, beyond distraction, the great soul thinks nothing of liberation or bond age. H aving seen the un iverse is void-even th ough it seems to exist-he is God. 18.29 He w ho believes he is a person is constantly acting, even wh en the body is at rest. The sage knows he is not a person, and therefore does nothing, even when th e body is in motion. 18.30 The mind of the liberated one is neither troubled nor p leased. It is actionless, motionless, desireless and free of dou bt. 18.31 The liberated one d oes not exert effort to med itate or act. Action an d meditation just hap pen.
18.32 Hearing ultimate Truth, the d u ll-witted man is bewildered. The wise man hearing Truth retreats within and appears dull-witted. 18.33 The ignorant practice meditation and no-thought. The wise, like men in d eep sleep, do nothing. 18.34 The ignorant m an find s no peace either b y effort or n on-effort. The wise man by Truth alone is stilled. 18.35 Though they are by natu re Self alone, pu re intelligence, love an d perfection; though they transcend the un iverse and are clearness itself, men of the world will not see this through meditation and practices. 18.36 The ignorant m an will nev er be liberated by his rep etitious p ractices. Blessed is he wh o by simp le un derstanding enters timeless freedom . 18.37 Because h e desires to know God, the ignorant m an can never become That. The wise man is God because h e is free of desire and kn ows nothing.
18.38 Unable to stand steady and eager for salvation, the ignorant p erpetuate the illusion of world . Seeing the world as the sou rce of all misery, the w ise cu t it off at the root. 18.39 The fool thinks peace comes by controlling the mind . He w ill never attain it. The wise one know s Tru th, and is stillness itself. 18.40 For he w ho thinks knowledge is things and ideas how can there be Self-knowledge? The wise do not see separate things-only the timeless Self. 18.41 The fool tries to control the m ind with the mind —what folly! The w ise one d elights in Self alone. There is no mind to master. 18.42 Som e believe in existence; others believe nothing exists. Rare is the one w ho believes nothing and is never confused. 18.43 Weak intellectuals may believe the Self is One w ithout other. But being m ired in illusion they d o not a ctually know Self, so live out th eir lives in m isery.
18.44 The mind of one seeking liberation d epend s on things for p erception. The mind of the liberated one perceives no -thing and is free of desire. 18.45 Timid men fear sensory experience mu ch as they do tigers. They seek refuge in caves and try to un-think the world. 18.46 Sensory experiences are like elephants wh o, upon encountering a desireless man, see him as a lion. They imm ediately turn on th eir heels, or if una ble to escape, stay on to flatter and serve him. 18.47 A man w ith no d oubts, wh o know s only Self, has n o need of practice or liberation. Seeing, hearin g, touching, smelling, eating— he lives as he is, hap pily. 18.48 One w hose mind is emp tied and un conflicted by the m ere hearing of Tru th sees nothing to d o, nothing to avoid, nothing to war rant h is ind ifference. 18.49 The sage does w hatever app ears to be done without thinking of good or bad . His actions are those of a child.
18.50 Depending on nothing, one finds happiness. Depending on nothing, one attains the Sup reme. Depending on nothing, one passes throu gh tranqu ility to One Self. 18.51 When on e realizes he is neither the actor nor the one w ho w atches, the mind -storm is stilled. 18.52 The actions of the sage, free of pretence and motive, shine like clear light. Not so those of the d elud ed seeker wh o affects a peaceful demean or wh ile remaining firmly attached. 18.53 Unbound ed, unfettered, un tethered from th e projections of mind, the w ise are free to play an d enjoy, or retire to moun tain caves. 18.54 Whether h onoring a spiritual scholar, a god , or holy shrine; wh ether seeing a desirable wo man, a king, or beloved friend -the heart of the sage is unmoved. 18.55 Though h is servants, sons, wives, daugh ters, grandchildren and all his relatives ridicule and despise him, the yogi is und ismayed.
18.56 Though p leased he is not p leasured; though p ained he d oes not suffer. This won d erful state is und erstood only by th ose like him. 18.57 The belief in d uty creates a relative world for its performance. The wise one knows H imself to be form less, timeless, all-perv asive, imm aculate, and thu s transcends du ty and world. 18.58 Even doing nothing the d ull one is anxious and distracted. Even amid st great action the w ise one remains still. 18.59 Even in pr actical life the wise one remains happ y. Hap py to sit, hap py to sleep, happ y to move about, hap py to speak, happ y to eat… 18.60 Because h e know s Self the w ise one is not d isrup ted by p ractical life. He is d eep an d still, like a vast lake. He is not like ordina ry peop le. His sorrows have vanished. 18.61 For the delud ed one, even r est is an activity. For the w ise, even action bear s the fru it of stillness.
18.62 The delud ed on e is often adverse to th e thin gs of his life. To one with no th ough t for body, attachment and aversion have no meaning. 18.63 The delud ed mind is caught up in thinking and n ot thinking. Though the m ind of the wise one may think what thoughts come, he is not aw are of it. 18.64 The sage sees nothing being d one even when performed by his hands. Like a child he is pu re and acts without reason. 18.65 Blessed indeed is he who knows Self. Though seeing, h earing, touching, smelling, eating, he never d esires nor changes. 18.66 For one wh o is void a nd changeless, wh ere is the world and its imaginings? Where is the end ? Wh ere is the po ssibility of it? 18.67 Glorious ind eed is he who , free of desire, embodies Bliss itself. He has become absorbed in Self. 18.68 In short, the great soul wh o has realized Tru th is free of desire, enjoyment and liberation. In all of space and tim e he is attached to nothing.
18.69 What rem ains for One wh o is Con sciousness itself, wh o sees th e n on-existence of a phen omena l world created by the mere thou ght of a name? 18.70 Peace is natu ral for one wh o know s for certain nothing exists, w ho sees app earances are illusion, to whom the inexpressible is appa rent. 18.71 Rules of cond uct, detachment, renunciation, asceticism— wh at are these to one wh o sees the u nreality of things, wh o is the Light of Awar eness? 18.72 How can there be joy or sorrow, bond age or liberation, for on e w ho p erceives non-existence and lights th e infinite? 18.73 Until Self-realization, illusion prevails. The sage lives withou t thou ghts of “I” or “mine.” H is conn ection to illusion is severed. 18.74 What is knowledge? What is the universe? What are thoughts like “I am the body,” or “the bod y is mine”? The sage is imperishable and sorrowless. H e is Self alone.
18.75 When a w eak man gives up m editation he falls prey to whim s and d esires. 18.76 Even hearing Truth , the m an of d ull intellect holds on to illusion. Through effort and supp ression he may appear outward ly comp osed, but inside he craves the world. 18.77 Though others may see him w orking, the sage does nothing . Knowledge has ban ished effort. He finds no reason to d o or say. 18.78 The sage is fearless, un assailable. No d arkness, no light, nothing to lose. Nothing. 18.79 Patience, discrimination, even fearlessness— What u se are these to the yogi? His natu re cann ot be described. He is not a p erson. 18.80 No h eaven, no hell, no liberation for the living. In short, Con sciousn ess is Void. What mor e can be said? 18.81 The sage neither yearns for fulfillment nor frets over non-attainm ent. His m ind is cool and brimming with sweetness.
18.82 Detached from desire, the sage neither pr aises peace nor blames the wicked. Equally content in hap piness and m isery, he wou ld not change a thing. 18.83 The sage neither rejects the world nor d esires Self. He is free of joy and sorrow. He d oes not live and cannot d ie. 18.84 The wise one lives without h ope. He h as no attachment to his children, wife or an yone. Pleasure m eans nothing to him. H is life is gloriou s. 18.85 The sage wand ers about as he pleases and lives on whatever m ay come. Contentmen t ever dw ells in his heart. And w hen the sun sets, he rests wh ere he is. 18.86 Rooted in Being, no thou ght of being born or reborn, the great so u l is ind ifferent to the death or birth of his body. 18.87 The wise one stand s alone, caring for nothing, bereft of possessions. He goes where he w ill, un hindered by opp osites, his d oubts rent asund er. He is truly blessed .
18.88 The wise one ha s no sense of “m ine.” To him earth , stone and gold are the same. The knots of his heart have u nraveled. He kn ows n either ignorance nor sorrow. H e is excellent in every wa y. 18.89 The liberated soul has no d esire in his heart. H e is content an d indifferent. He has no equ al. 18.90 Only on e free of desire know s nothing of know ing, says nothing needs saying, sees nothing to see. 18.91 He w ho is withou t d esire excels, be he beggar or king. He n o longer sees good or bad . 18.92 What is lust or restraint, or the d esire for Tru th to the yogi w ho h as reached life’s goal, and wh o embod ies virtue and sincerity? 18.93 The inner exp erience of one wh o is free of desire and suffering, wh o is content a nd reposes in Self-how can it be described, and of whom? 18.94 The wise one ’s state never varies. Sleeping soun d ly, he is not asleep. Lying in reverie, he is not d reaming. Eyes open , he is not w akeful.
18.95 The man of Know ledge seems to think, but has no thoughts. He seem s to have sense perceptions, bu t do es not experience. He seems to have intelligence, but is empty-minded. He ap pears to be a person, but is not. 18.96 The man of Know ledge is neither hap py n or miserable, neither detached nor attached, neither liberated n or seeking liberation. He is neither this nor that. 18.97 Even w hile distracted th e blessed one is still. In meditation, he does not meditate. In ignoran ce, he rem ains clear. Though learned, he kn ows nothing. 18.98 The liberated one, wh o abides u ncond itionally in Self, wh o is free of the concept of action and du ty, wh o is always and everywhere the same, is desireless. He d oes not worry about what he did or d id not do. 18.99 The wise one is neither p leased by praise, nor annoyed by blame. H e neith er r ejoices in life nor fears death. 18.100 One of tranquil mind seeks neither crow ds nor w ildern ess. He is the same wh erever he goes.
19: Rep ose in the Self
Janak a said: 19.1 With the tongs of Truth I have plucked the th orn of thinking from the innerm ost cave of my heart. 19.2 Where is med itation, pleasur e, pr osperity or discrimination? Where is du ality? Where even is Unity? I abide in the g lory of Self. 19.3 Where is past and future , or even present? Where is space, or even eternity? I abide in the glory of Self. 19.4 Where is Self? Where is not-Self? Where is good and evil, confusion and clarity? I abide in the glory of Self. 19.5 Where is sleeping, dream ing, waking, or even the fourth state? Wher e is fear? I abide in the glory of Self. 19.6 Wher e is close or far, in or out, gross or subtle? I abide in the glory of Self.
19.7 Where is life and d eath? Where is the world an d w orldly relations? Where is d istraction and stillness? I abide in the glory of Self. 19.8 There is no need to talk about the th ree end s of life. To talk of yoga is pu rp oseless. Even talking abou t Truth is irrelevant. I rest in Self alone.
20: Liberation-in-Life
Janak a said: 20.1 Where are the elements, the body, the organs, the mind ? Where is the void? Where is desp air? My natu re is transparent clearness. 20.2 Where is scriptu re? Where is Self-knowledge? Where is no-mind ? Where is contentm ent and freedom from desire? I am emp ty of two -ness. 20.3 Where is Know ledge and ignor ance? Wher e is “I”? Where is “this”? Where is “mine”? Where is bondag e and liberation? Self has n o attribu tes. 20.4 Where is the un folding of karma? Wh ere is liberat ion-in-life, or even liberation at d eath? There is only One. 20.5 Where is the d oer or enjoyer? Where is the origin or end of thought? Where is d irect or reflected kno wledge? There is no p erson here.
20.6 Where is the world ? Where is the seeker of liberation” Where is the contemp lative? Where is the man of Know ledge? Where is the soul in bond age? Where is the liberated soul? My natu re is Unity. 20.7 Where are creation and d estruction? Where is the end an d the means? Where is the seeker? Where is attainm ent? I am One. 20.8 Where is the know er? Where is know ing? Where is the know n, or know ledge itself? Where is anything? Where is nothing? I am pu re Awareness. 20.9 Where is distraction, concentration, knowledge or d elusion? Where is joy or sorrow ? I am Stillness. 20.10 Where is the relative? Where the transcend ent? Where is hap piness or misery? I am emp ty of though t. 20.11 Wher e is illusion ? Wh ere is existence? Where is attachm ent or n on-attachmen t? Where is person? Where is God? I am Awaren ess.
