Ashtavakra Gita – the Body, Mind & Jivatma All dies, king dies, pauper dies, intelligent dies, ignorant dies, enlightened persons like Gautam Buddha died, even Shree Rama & Shree Krishna died. But jivatma is eternal. Body made of three attributes (sattva, rajas and tamas) takes birth or dies or experiences childhood, youth and old age. Modern science says, matter and energy is not destructible but can be transformed. Likewise, spirituality also says, jivatma is not destructible and eternal. Sri Ashtavakra described Raja Janaka about various aspects of body, ego, mind, soul, almighty and liberation in various chapters. He described that the disinterest or indifference towards desires and living in sacrificial way arises peace. One should live in curbed (limited) way. One should drop doer-ship and let the things happen in natural way. Instead of doer, one becomes seer. It will bring peace and eligibility for spiritual wisdom. The various aspects are as under: Brahman (Parmatma, Almighty or God) & Jivatma (Soul, Self):
Ignorance:
Desires & Karma (actions, activities):
Bondage and Attachment:
Detachment & Dispassion (वैराग्य):
Sri Ashtavakra explained the above aspects in the following chapters and verses (the respective verses and chapters in Sanskrit are mentioned in the end): Chapter: 1: It all starts when King Janaka asks the sage Ashtavakra how he can attain Knowledge, detachment, liberation. Ashtavakra tells him.
1.2.-Sri Ashtavakra answers - If you wish to attain liberation, give up the passions (desires for sense objects) as poison. Practice forgiveness, simplicity, compassion, contentment and truth as nectar. 1.3 - You are neither earth, nor water, nor fire, nor air or space. To liberate, know the witness of all these as conscious self. The body is house made of five elements and jivatma (consciousness) resides in it. 1.4 - If you detach yourself from the body and rest in consciousness, you will become content, peaceful and free from bondage immediately. 1.5 – Jivatma does not belong to any varna (Brahmin, kshatriya, Vashiya and shudra), nor any ashrama (Brahmacharya, Grahstha, Vanaprastha and Sanyasa) nor eye or any other senses. Jivatma is unattached, formless and witness of everything and resides in all living beings equally - so be happy. 1.6 - Righteousness, unrighteousness, pleasure and pain are connected with the mind and not with the all-pervading you (jivatma). You are neither the doer nor the reaper of the actions, so you are almost always free. 1.7 – You (jivatma) are the solitary witness of all that is, almost always free. Your only bondage is understanding the seer to be someone else. 1.8 - Ego poisons you to believe: “I am the doer”. Believe “I am not the doer”. Drink this nectar and be happy. 1.9 - The resolution "I am single, pure knowledge” consumes even the dense ignorance like fire. Be beyond disappointments and be happy. 1.10 - Feel the ecstasy, the supreme bliss where this world appears unreal like a snake in a rope, know this and move happily. 1.11 - If you think you are free you are free. If you think you are bound you are bound. It is rightly said: You become what you think. 1.12 - The jivatma is witness, all-pervading, infinite, one, free, inert, neutral, desire-less and peaceful. Only due to illusion it appears worldly. 1.13 - Meditate on unchanging, conscious and non-dual Self. Be free from the illusion of 'I' and think this external world as part of you. 1.14 - You have become habitual of thinking- “I am body” since long. Experience the Self and by this sword of knowledge cut that bondage and be happy. 1.15 - You are free, still, self-luminous, stainless. Trying to keep yourself peaceful by meditation is your bondage. 1.16 - You have pervaded this entire universe; really, you have pervaded it all. You are pure knowledge, don't get disheartened. 1.17 – You are desire-less, changeless, solid and abode to calmness, unfathomable wise. Be peaceful and desire nothing but consciousness. 1.18 - Know that form is unreal and only the formless is permanent. Once you know this, you will not take birth again. 1.19 - Just as form exists inside a mirror and outside it, Supreme Self exists both within and outside the body, everywhere. 1.20 - Just as the same space exists both inside and outside a jar, the eternal, continuous God exists in all. Chapter 3: Ashtavakra is delighted for Janaka but sees inconsistencies. He fires off a series of confrontational verses about attachment to worldly pleasure. 3.1 – Ashtavakra says - Know self as indestructible and one. How could a wise man having self-knowledge can like acquiring wealth? 3.2 - Not knowing self leads to attachment in false sense objects just as mistakenly understanding mother of pearl as silver invokes greed. 3.3 - This world originates from self like waves from the sea. Recognizing, "I am That", why run like a poor? 3.4 - After hearing self to be pure, conscious and very beautiful, how can you be attracted to sexual objects and get impure? 3.5 - For a sage who knows himself to be is in all beings and all beings in him, retaining attachment is surprising! 3.6 - For the one aspiring for highest non-dual Lord and fully aware of the meaning of liberation, subjugation to desires is surprising. 3.7 - For a person having reached his last time, incapable of enjoying and knowing it to be enemy of the gained knowledge, it is surprising to be after sexual desires. 3.8 - Surprise, unattached to this and the other world, those who can discriminate between the permanent and the impermanent, and wish to liberate are afraid of liberation. 3.9 - The wise who always see self only, are neither pleased nor get angry whether they are feted or tormented. 3.10- How can noble men be perturbed by praise or blame who see their bodies alike to others. 3.11 - Devoid of any questions, seeing this world as imagined in Maya, how can one with resolute intelligence be fearful of even the incident death? 3.12 - Who can be compared to the saint, free from desires even in disappointment and satisfied with the knowledge of self? 3.13 - Know this world to be visible due to its very nature, it is non-existent actually. How can a person with resolute intelligence discriminate things as to be taken or to be rejected? 3.14 - One, who has given up inner passions, is beyond doubts and is without any desire does not feel pain or pleasure due to random events. Chapter 9: Ashtavakra continues to describe the way of true detachment. 9.1 - Sri Ashtavakra says: This is to be done and this should not be done, such confusions have never ended for anybody. Knowing this, be indifferent (neutral), be ascetic and don't follow such (ritualistic) rules. 9.2 - O Son! Blessed and rare are those who observe the useless efforts of others and thereby extinguish their lust for life, luxuries and good food. 9.3 - All this is impermanent and is surrounded by the three types of pains (adhiatmikea, adhidaivika and adhibhoutika). It is without any essence, contemptible and is to be abandoned. Only after deciding it firmly, peace is attained. 9.4 - When was that age or time when there are no confusions or without pair of opposites for a person. So become indifferent to your doubts and attain happiness without much effort. 9.5 - Having seen the difference of opinions among the great sages, saints and yogis, who will not get detached and attain peace. 9.6 - Knowing consciousness directly, a guru, who is unattached and neutral, will definitely lead others out of the cycle of birth and death. 9.7 - See the change in nature of elements as the change in quantity of finer (subtle) entities. After seeing this, you would be free from bondage immediately and would be established in your very nature. 9.8 - Desires (attachment) create the world. Knowing it, shun all attachments. This detachment will lead to rejection of desires and you as consciousness will remain as you are. Chapter 10: Ashtavakra hammers away at the folly of desire—no matter how elevated or subtle. 10.1 – Sri Ashtavakra says - Give up the enemies, desires and money, the primary cause of many misfortunes. Rejecting these two will lead to righteousness and thus be indifferent to everything. 10.2 - Look at friends, land, money, wife and other properties as a dream in Maya to be destroyed in three to five days. 10.3 - Wherever there is attachment, there is world! Applying this mature non-attachment be free of desires and attain happiness. 10.4 - Desires alone are the bondage for Self. Extinguishing desires is called liberation. Non-attachment to worldly things can only lead to continuous bliss. 10.5 - You are one (without a second), conscious and pure and this world is non-conscious and illusory. You don't have a trace of ignorance and desire to know. 10.6 - In past lives, many times your kingdoms, children, wives, bodies and comforts have destroyed despite of your attachment to them. 10.7 - Any amount of wealth, desires and good deeds will not result in peace from this world of illusion. 10.8 - In how many lives have you not taken pain in performing various activities with body, mind and speech. Now be non-attached to them. Chapter 11: Ashtavakra further describes the state of desirelessness to which he points. 11.1 - Sri Ashtavakra says - Change of states like presence (visibility, birth) and absence (invisibility, death) occur naturally. One who knows it with definiteness becomes free from defects, free from pain and attains peace easily. 11.2 – God is the creator of all and no one else. One who knows it with definiteness becomes free from all internal desires. That serene man becomes indifferent everywhere. 11.3 - Good and bad times are due to previous actions (which decide fate). One who knows it with definiteness becomes content and gains regular control on senses. He neither desires nor gets disappointed. 11.4 - Pleasure-pain and birth-death are due to previous actions (which decide fate). One who knows it with definiteness acts without desire. He acts playfully and never gets attached to them. 11.5 - Worry gives rise to suffering and nothing else. One who knows it with definiteness becomes free from worries and becomes content, peaceful and without any desire anywhere. 11.6 - Neither I am this body, nor is this body mine. I am pure knowledge. One who knows it with definiteness gets liberated in this life. He neither remembers (acts done in) past nor (worries of) future. 11.7 - From grass till Brahma, jivatma alone exist and nothing else. One who knows it with definiteness becomes free from desires, becomes pure, peaceful and unattached to what he has or what he is yet to get. 11.8 - This world of many wonders actually does not exist. One who knows it with definiteness becomes free from desires and attains the form of pure existence. He finds unlimited peace. Chapter 15: Impressed but not through teaching, Ashtavakra relentlessly points to the vast emptiness of Self. 15.1 – Sri Ashtavakra says - A man with honest approach can attain enlightenment by ordinary instructions. Without it even the lifelong curiosity is not going to help. 15.2 – Indifference in sense objects is liberation and interest in them is bondage. Knowing thus, do as you like. 15.3 – Eloquent, intelligent and industrious men become calm, silent and inactive after knowing the Truth so the people who are after worldly pleasure discard it. 15.4 – Neither are you this body nor this body is yours, you are not the doer of actions or the one who bears their results. You are consciousness, eternal witness and without desires so stay blissfully. 15.5 – Liking and disliking are traits of mind and you are not mind in any case. You are choice-less. You are of the form of knowledge and flawless so stay blissfully. 15.6 – Know that all beings exist in you and you exist in all beings. So leave ego and attachment and stay blissfully. 15.7 – Undoubtedly, this world is created from you just like waves from the sea. You are consciousness so leave all worries. 15.8 – O dear, trust your experience, have faith on it. Don't have any doubt on this experience. You are Knowledge. You are beyond nature and Lord. 15.9 – This body, which is composed of three attributes of nature stays, comes and goes. Soul (you) neither come nor go, so why do you bother about it. 15.10 – This body may remain till the end of Nature or is destroyed today, you are not going to gain and lose anything from it as you are consciousness. 15.11 – This world rises and subsides in you naturally as waves in a great ocean. You do not gain or lose from it. 15.12 – O dear! you are pure consciousness only and this world is not separate from you. So how can anything be considered superior or inferior. 15.13 – You are alone in this imperishable, calm, conscious and stainless space so how can birth, action and ego be imagined in you. 15.14 – You being one, appear to be many due to your multiple reflection. Is gold different from bracelets, armlets and anklets? 15.15 – This is me and that is not me, give up all such dualities. Decide that as a soul, you are everything, have no other resolutions and stay blissfully. 15.16 – This world appears to be real only due to ignorance. You alone exist in reality. There is nothing worldly or unworldly apart from you any how. 15.17 – Decide that, this world is unreal like an illusion (or dream) and does not exist at all. Without becoming free from desires and actions, nobody attains peace. 15.18 – Truth or the ocean of being alone existed, exists and will exist. You neither have bondage nor liberation. Be fulfilled and wander happily. 15.19 – You are of the form of consciousness, do not get anxious with different resolves and alternatives. Be at peace and remain in your blissful form pleasantly. 15.20 – Remove your focus from anything and everything and do not think in your heart. You are soul and free by your very nature, what is there to think in it? Chapter 16: 1. Ashtavakra attacks the futility of effort and knowing. 16.1 – Sri Ashtavakra says - O dear! Even after hearing from many scholars or reading many scriptures, you will not be established in self as after forgetting every single thing. 16.2 – You can either enjoy fruits of your action or enjoy meditative state. Since you are knowledgeable, stopping all desires of your mind will give you more pleasure. 16.3 – It is effort which is cause of everyone's pain but nobody knows it. By following just this flawless instruction, fortunate become free from all their instincts. 16.4 – Happiness is there only for an extremely lazy person who considers blinking of eyes also a task. Nobody else is happy. 16.5 – When mind is free from confusion of doing and not doing, it does not desire righteousness, wealth, sex or liberation. 16.6 – Neither he is averse to senses or is attached to them but he is definitely indifferent to their acceptance and rejection. 16.7 – As long as there is thought of acceptance and rejection of senses, seed of this world-tree exists. So, take shelter in thoughtlessness. 16.8 – Habit gives rise to attachment and rejection brings aversion. So, an intelligent person should stay indifferent like a child. 16.9 – A person who is attached to senses wants to leave this world to avoid the problems. But the one who is indifferent to these problems does not feel pain. 16.10 – One who wants liberation and is also attached to his body, is neither knowledgeable nor yogi. He just suffers. 16.11– Unless you forget everything else, you will not be established in self, even though Shiva, Vishnu or Brahma themselves teach you. Chapter 17: 1. Ashtavakra describes the nature of one who is truly free. 17.1 – Ashtavakra says: He has attained the fruits of Knowledge and Yoga both, who is content, is of purified senses, and always enjoys his solitude. 17.2 – The knower of truth is never troubled by anything in this world, for the whole world is completely pervaded by that Brahma (Lord) alone. 17.3 – None of the senses can please a man, who is established in Self, just as Neem leaves do not please the elephant that likes Sallaki leaves. 17.4 – Such man is rare who is not attached to the pleasures enjoyed, and does not desire pleasures which are unattained. 17.5 – People desirous of worldly pleasures are seen and people desirous of liberation are also seen in this world. But one who is indifferent to both of these desires is really rare. 17.6 – Only few great souls are free from attachment and repulsion to righteousness, wealth, desires, liberation, life and death. 17.7 – He neither desires end of this world, nor despise its continued existence. He lives the life as it is, feeling content and grateful. 17.8 – Blessed by this knowledge, subsiding intelligence in Self, they stay content even in seeing, hearing, touching and eating. 17.9 – Keeping their gaze unoccupied, having stilled the tendency of their senses, they have no attachment or aversion for this feeble world. 17.10 – Aha! in that supreme state, where there is no wakening, no sleep, no opening or closing of eyes, rarely someone with liberated consciousness stays. 17.11 – Always established in self, with stainless intent everywhere, free from all the desires, such a liberated man always shines. 17.12 – Even in, seeing, hearing, feeling, smelling, eating, taking, speaking, walking, desiring and not desiring such a great soul basically does nothing. 17.13 – He neither blames nor praises, he neither gives nor takes. Indifferent from all these he is free in every way. 17.14 – One, who remains unperturbed on seeing women with desire or death, established in self, that noble man is liberated. 17.15 – For such a man with patience, pleasure and pain, men and women, success and failure are alike. For him everything is equivalent. 17.16 – In a person free from attachment for this world, there is neither aggression nor submissiveness, neither pride nor lowliness, neither surprise nor agitation. 17.17 – Liberated man neither dislikes sense gratification nor likes them, hence he remains unperturbed in their achievement and non-achievement. 17.18 – Beyond doubts and solutions, good and bad, a person with still mind, remains established in self. 17.19 – A man who is free from attachment, free of ego, with a definitive view of non-existence of this visible world, even while doing does not do anything. 17.20 – Having attained a state of mind which is devoid of delusion, dream and inertia and full of light, one should discard all mental desires. This state is kaivalya. Chapter 18: 1. Finally, Ashtavakra hits him with everything he’s got—100 verses of pure non-duality. If this doesn’t do it, nothing will. 18.1 – Ashtavakra says - Salutations to the one, blissful, serene light like awareness which removes delusion like a dream. 18.2 – One may indulge in all sorts of pleasure by acquiring various objects of enjoyment, but one cannot be truly happy without their inner renunciation. 18.3 – How can there be happiness, for one whose mind is burnt by the intense flame of what to be done and what not to be done. How can one attain bliss of the nectar-stream of peace without being desire-less? 18.4 – 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 non being. 18.5 – The realm of one's own 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. 18.6 – By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live free from sorrow. 18.7 – Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool? 18.8 – Knowing himself to be God and being and non-being just imagination, what should the man free from desire learn, say or do? 18.9 – Considerations like 'I am this' or 'I am not this' are finished for the yogi who has gone silent realising 'Everything is myself'. 18.10 – For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain. 18.11 – The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions. 18.12 – There is no religion, wealth, sensuality or discrimination for a yogi free from the pairs of opposites such as 'I have done this' and 'I have not done that'. 18.13 – There is nothing needing to be done, or any attachment in his heart for the yogi liberated while still alive. Things are just for a lifetime. 18.14 – There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination. 18.15 – He by whom all this is seen may well make out he doesn't exist, but what is the desireless one to do? Even in seeing he does not see. 18.16 – He by whom the Supreme Brahma is seen may think 'I am Brahma', but what is he to think who is without thought, and who sees no duality. 18.17 – 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? 18.18 – The wise man, unlike the worldly man, does not see inner stillness, distraction or fault in himself, even when living like a worldly man. 18.19 – Nothing is done by him who is free from being and non-being, who is contented, desireless and wise, even if in the world's eyes he does act. 18.20 – The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity. 18.21 – He who is desire less, self-reliant, independent and free of bonds functions like a dead leaf blown about by the wind of causality. 18.22 – There is neither joy nor sorrow for one who has transcended samsara. He lives always with a peaceful mind and as if without a body. 18.23 – He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything. 18.24 – For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the natural man. 18.25 – This action was done by the body but not by me'. The pure-natured person thinking like this, is not acting even when acting. 18.26 – He who acts without being able to say why, but not because he is a fool, he is one liberated while still alive, happy and blessed. He thrives even in samsara. 18.27 – He who has had enough of endless considerations and has attained to peace, does not think, know, hear or see. 18.28 – He who is beyond mental stillness and distraction, does not desire either liberation or anything else. Recognizing that things are just constructions of the imagination, that great soul lives as God here and now. 18.29 – He, who feels responsibility within, acts even when not acting, but there is no sense of done or undone for the wise man who is free from the sense of responsibility. 18.30 – The mind of the liberated man is not upset or pleased. It shines unmoving, desire less, and free from doubt. 18.31 – He, whose mind does not set out to meditate or act, meditates and acts without an object. 18.32 – A stupid man is bewildered when he hears the real truth, while even a clever man is humbled by it just like the fool. 18.33 – The ignorant make a great effort to practice one-pointedness and the stopping of thought, while the wise see nothing to be done and remain in themselves like those asleep. 18.34 – The stupid does not attain cessation whether he acts or abandons action, while the wise man find peace within simply by knowing the truth. 18.35 – People cannot come to know themselves by practices - pure awareness, clear, complete, beyond multiplicity and faultless though they are. 18.36 – The stupid does not achieve liberation even through regular practice, but the fortunate remains free and action less simply by discrimination. 18.37 – The stupid does not attain Godhead because he wants to become it, while the wise man enjoys the Supreme Godhead without even wanting it. 18.38 – 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 its unhappiness. 18.39 – The stupid does not find peace because he is wanting it, while the wise discriminating the truth is always peaceful minded. 18.40 – How can there be self-knowledge for him whose knowledge depends on what he sees. The wise do not see this and that, but see themselves as unending. 18.41 – How can there be cessation of thought for the misguided who is striving for it. Yet it is there always naturally for the wise man delighted in self. 18.42 – Some think that something exists, and others that nothing does. Rare is the man who does not think either, and is thereby free from distraction. 18.43 – Those of weak intelligence think of themselves as pure non-duality, but because of their delusion do not know this, and remain unfulfilled all their lives. 18.44 – The mind of the man seeking liberation can find no resting place within, but the mind of the liberated man is always free from desire by the very fact of being without a resting place. 18.45 – Seeing the tigers of the senses, the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness. 18.46 – Seeing the desire less lion the elephants of the senses silently run away, or, if they cannot, serve him like courtiers. 18.47 – The man who is free from doubts and whose mind is free does not bother about means of liberation. Whether seeing, hearing, feeling smelling or tasting, he lives at ease. 18.48 – He whose mind is pure and undistracted from the simple hearing of the Truth sees neither something to do nor something to avoid nor a cause for indifference. 18.49 – The straightforward person does whatever arrives to be done, good or bad, for his actions are like those of a child. 18.50 – 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. 18.51 – When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end. 18.52 – The spontaneous unassumedbehaviour of the wise is noteworthy, but not the deliberate, intentional stillness of the fool. 18.53 – 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. 18.54 – There is no attachment in the heart of a wise man whether he sees or pays homage to a learned brahmin, a celestial being, a holy place, a woman, a king or a friend. 18.55 – A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren or other relatives. 18.56 – Even when pleased he is not pleased, not suffering even when in pain. Only those like him can know the wonderful state of such a man. 18.57 – 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. 18.58 – Even when doing nothing the fool is agitated by restlessness, while a skillful man remains undisturbed even when doing what there is to do. 18.59 – Happy he stands, happy he sits, happy sleeps and happy he comes and goes. Happy he speaks, and happy he eats. Such is the life of a man at peace. 18.60 – He who by his very nature feels no unhappiness in his daily life like worldly people, remains undisturbed like a great lake, all sorrow gone. 18.61 – Even abstention from action leads to action in a fool, while even the action of the wise man brings the fruits of inaction. 18.62 – A fool often shows aversion towards his belongings, but for him whose attachment to the body has dropped away, there is neither attachment nor aversion. 18.63 – The mind of the fool is always caught in an opinion about becoming or avoiding something, but the wise man's nature is to have no opinions about becoming and avoiding. 18.64 – For the seer who behaves like a child, without desire in all actions, there is no attachment for such a pure one even in the work he does. 18.65 – Blessed is he who knows himself and is the same in all states, with a mind free from craving whether he is seeing, hearing, feeling, smelling or tasting. 18.66 – There is no man subject to samsara, sense of individuality, goal or means to the goal for the wise man who is always free from imaginations, and unchanging as space. 18.67 – Glorious is he who has abandoned all goals and is the incarnation of satisfaction, his very nature, and whose inner focus on the Unconditioned is quite spontaneous. 18.68 – In brief, the great-souled man who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment. 18.69 – What remains to be done by the man who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself? 18.70 – The pure man who has experienced the Indescribable attains peace by his own nature, realizing that all this is nothing but illusion, and that nothing is. 18.71 – There are no rules, dispassion, renunciation or meditation for one who is pure receptivity by nature, and admits no knowable form of being? 18.72 – For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure nor pain. 18.73 – Pure illusion reigns in samsara which will continue until self realisation, but the enlightened man lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment. 18.74 – For the seer who knows himself as imperishable and beyond pain there is neither knowledge, a world nor the sense that I am the body or the body mine. 18.75 – No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mental chariot racing and babble. 18.76 – A fool does not get rid of his stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is hankering after the senses still. 18.77 – Though in the eyes of the world he is active, the man who has shed action through knowledge finds no means of doing or speaking anything. 18.78 – For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction, nor anything. 18.79 – There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality. 18.80 – There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all. 18.81 – He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality. 18.82 – The dispassionate does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needs doing. 18.83 – The wise man does not dislike samsara or seek to know himself. Free from pleasure and impatience, he is not dead and he is not alive. 18.84 – The wise man stands out by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses, and not even concerned about his own body. 18.85 – Peace is everywhere for the wise man who lives on whatever happens to come to him, going to wherever he feels like, and sleeping wherever the sun happens to set. 18.86 – Let his body rise or fall. The great souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature. 18.87 – The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature. 18.88 – The wise man excels in being without the sense of 'me'. Earth, a stone or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness. 18.89 – Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart? 18.90 – Who but the upright man without desire knows without knowing, sees without seeing and speaks without speaking? 18.91 – Beggar or king, he excels who is without desire, and whose opinion of things is rid of 'good' and 'bad'. 18.92 – 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. 18.93 – How can one describe what is experienced within by one desireless and free from pain, and content to rest in himself - and of whom? 18.94 – The wise man who is contented in all circumstances is not asleep even in deep sleep, not sleeping in a dream, nor waking when he is awake. 18.95 – 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. 18.96 – A man with tranquil mind is neither happy nor unhappy, neither detached nor attached. He is neither seeking liberation nor liberated. He is nothing of these, nothing of these. 18.97 – A man with tranquil mind does not get distracted by disturbances, in meditation he does not meditate. A blessed man neither gains stupidity by his worldly acts, nor does he gets wisdom. 18.98 – A man with tranquil mind remains established in his self. Being without any duty, he is at peace. He is always the same.As he is without greed, he does not recall what he has done or not done. 18.99 – He is neither pleased when praised nor gets upset when blamed. He is neither afraid of death nor attached to life. 18.100 – A man at peace does not run off to popular resorts or to the forest. Wherever, he remains in whatever condition he exists with a tranquil mind. Reference:
Chapter – 1 जनक उवाच - कथं ज्ञानमवाप्नोति, कथं मुक्तिर्भविष्यति। वैराग्य च कथं प्राप्तमेतद ब्रूहि मम प्रभो॥१-१॥ अष्टावक्र उवाच - मुक्तिमिच्छसि चेत्तात्, विषयान विषवत्त्यज। क्षमार्जवदयातोष, सत्यं पीयूषवद्भज॥१-२॥ न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान्। एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये॥१-३॥ यदि देहं पृथक् कृत्य चिति विश्राम्य तिष्ठसि। अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि॥१-४॥ न त्वं विप्रादिको वर्ण: नाश्रमी नाक्षगोचर:। असङगोऽसि निराकारो विश्वसाक्षी सुखी भव॥१-५॥ धर्माधर्मौ सुखं दुखं मानसानि न ते विभो। न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा॥१-६॥ एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा। अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम्॥१-७॥ अहं कर्तेत्यहंमान महाकृष्णाहिदंशितः। नाहं कर्तेति विश्वासामृतं पीत्वा सुखं भव॥१-८॥ एको विशुद्धबोधोऽहं इति निश्चयवह्निना। प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव॥१-९॥ यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत्। आनंदपरमानन्दः स बोधस्त्वं सुखं चर॥१-१०॥ मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि। किवदन्तीह सत्येयं या मतिः सा गतिर्भवेत्॥१-११॥ आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः। असंगो निःस्पृहः शान्तो भ्रमात्संसारवानिव॥१-१२॥ कूटस्थं बोधमद्वैत-मात्मानं परिभावय। आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम्॥१-१३॥ देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक। बोधोऽहं ज्ञानखंगेन तन्निष्कृत्य सुखी भव॥१-१४॥ निःसंगो निष्क्रियोऽसि त्वं स्वप्रकाशो निरंजनः। अयमेव हि ते बन्धः समाधिमनुतिष्ठति॥१-१५॥ त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः। शुद्धबुद्धस्वरुपस्त्वं मा गमः क्षुद्रचित्तताम्॥१-१६॥ निरपेक्षो निर्विकारो निर्भरः शीतलाशयः। अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासन:॥१-१७॥ साकारमनृतं विद्धि निराकारं तु निश्चलं। एतत्तत्त्वोपदेशेन न पुनर्भवसंभव:॥१-१८॥ यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः। तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः॥१-१९॥ एकं सर्वगतं व्योमबहिरन्तर्यथा घटे। नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा॥१-२०॥ Chapter – 3 अष्टावक्र उवाच - अविनाशिनमात्मानं एकं विज्ञाय तत्त्वतः। तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः॥३- १॥ आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे। शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे॥३- २॥ विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे। सोऽहमस्मीति विज्ञाय किं दीन इव धावसि॥३- ३॥ श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरं। उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति॥३- ४॥ सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते॥३- ५॥ आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः। आश्चर्यं कामवशगो विकलः केलिशिक्षया॥३- ६॥ उद्भूतं ज्ञानदुर्मित्रम-वधार्यातिदुर्बलः। आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः॥३- ७॥ इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः। आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका॥३- ८॥ धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा। आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति॥३- ९॥ चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत्। संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः॥३- १०॥ मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः। अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः॥३- ११॥ निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः। तस्यात्मज्ञानतृप्तस्य तुलना केन जायते॥३- १२॥ स्वभावाद् एव जानानो दृश्यमेतन्न किंचन। इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः॥३- १३॥ अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः। यदृच्छयागतो भोगो न दुःखाय न तुष्टये॥३- १४॥ Chapter – 9 अष्टावक्र उवाच - कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा। एवं ज्ञात्वेह निर्वेदाद् भव त्यागपरोऽव्रती॥९- १॥ कस्यापि तात धन्यस्य लोकचेष्टावलोकनात्। जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः॥९- २॥ अनित्यं सर्वमेवेदं तापत्रयदूषितं। असारं निन्दितं हेयमि-ति निश्चित्य शाम्यति॥९- ३॥ कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणां। तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात्॥९- ४॥ नाना मतं महर्षीणां साधूनां योगिनां तथा। दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः॥९- ५॥ कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः। निर्वेदसमतायुक्त्या यस्तारयति संसृतेः॥९- ६॥ पश्य भूतविकारांस्त्वं भूतमात्रान् यथार्थतः। तत्क्षणाद् बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि॥९- ७॥ वासना एव संसार इति सर्वा विमुंच ताः। तत्त्यागो वासनात्यागा-त्स्थितिरद्य यथा तथा॥९- ८॥ Chapter – 10 अष्टावक्र उवाच - विहाय वैरिणं काममर्थं चानर्थसंकुलं। धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु॥१०- १॥ स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पंच वा। मित्रक्षेत्रधनागार-दारदायादिसंपदः॥१०- २॥ यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै। प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव॥१०- ३॥ तृष्णामात्रात्मको बन्धस्-तन्नाशो मोक्ष उच्यते। भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः॥१०- ४॥ त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा। अविद्यापि न किंचित्सा का बुभुत्सा तथापि ते॥१०- ५॥ राज्यं सुताः कलत्राणि शरीराणि सुखानि च। संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि॥१०- ६॥ अलमर्थेन कामेन सुकृतेनापि कर्मणा। एभ्यः संसारकान्तारे न विश्रान्तमभून् मनः॥१०- ७॥ कृतं न कति जन्मानि कायेन मनसा गिरा। दुःखमायासदं कर्म तदद्याप्युपरम्यताम्॥१०- ८॥ Chapter – 11 अष्टावक्र उवाच - भावाभावविकारश्च स्वभावादिति निश्चयी। निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति॥११- १॥ ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी। अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते॥११- २॥ आपदः संपदः काले दैवादेवेति निश्चयी। तृप्तः स्वस्थेन्द्रियो नित्यं न वान्छति न शोचति॥११- ३॥ सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी। साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते॥११- ४॥ चिन्तया जायते दुःखं नान्यथेहेति निश्चयी। तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः॥११- ५॥ नाहं देहो न मे देहो बोधोऽहमिति निश्चयी। कैवल्यं इव संप्राप्तो न स्मरत्यकृतं कृतम्॥११- ६॥ आब्रह्मस्तंबपर्यन्तं अहमेवेति निश्चयी। निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः॥११- ७॥ नाश्चर्यमिदं विश्वं न किंचिदिति निश्चयी। निर्वासनः स्फूर्तिमात्रो न किंचिदिव शाम्यति॥११- ८॥ Chapter- -12 जनक उवाच - कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः। अथ चिन्तासहस्तस्माद् एवमेवाहमास्थितः॥१२- १॥ प्रीत्यभावेन शब्दादेर-दृश्यत्वेन चात्मनः। विक्षेपैकाग्रहृदय एवमेवाहमास्थितः॥१२- २॥ समाध्यासादिविक्षिप्तौ व्यवहारः समाधये। एवं विलोक्य नियमं एवमेवाहमास्थितः॥१२- ३॥ हेयोपादेयविरहाद् एवं हर्षविषादयोः। अभावादद्य हे ब्रह्मन्न् एवमेवाहमास्थितः॥१२- ४॥ आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनं। विकल्पं मम वीक्ष्यै-तैरेवमेवाहमास्थितः॥१२- ५॥ कर्मानुष्ठानमज्ञानाद् यथैवोपरमस्तथा। बुध्वा सम्यगिदं तत्त्वं एवमेवाहमास्थितः॥१२- ६॥ अचिंत्यं चिंत्यमानोऽपि चिन्तारूपं भजत्यसौ। त्यक्त्वा तद्भावनं तस्माद् एवमेवाहमास्थितः॥१२- ७॥ एवमेव कृतं येन स कृतार्थो भवेदसौ। एवमेव स्वभावो यः स कृतार्थो भवेदसौ॥१२- ८॥ Chapter – 13 जनक उवाच-अकिंचनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभं। त्यागादाने विहायास्माद- हमासे यथासुखम्॥१३- १॥ कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खेद्यते। मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम्॥१३- २॥ कृतं किमपि नैव स्याद् इति संचिन्त्य तत्त्वतः। यदा यत्कर्तुमायाति तत् कृत्वासे यथासुखम्॥१३- ३॥ कर्मनैष्कर्म्यनिर्बन्ध-भावा देहस्थयोगिनः। संयोगायोगविरहादह-मासे यथासुखम्॥१३- ४॥ अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा। तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम्॥१३- ५॥ स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा। नाशोल्लासौ विहायास्-मदहमासे यथासुखम्॥१३- ६॥ सुखादिरूपा नियमं भावेष्वालोक्य भूरिशः। शुभाशुभे विहायास्मादह-मासे यथासुखम्॥१३- ७॥ Chapter - 14 जनक उवाच - प्रकृत्या शून्यचित्तो यः प्रमादाद् भावभावनः। निद्रितो बोधित इव क्षीण-संस्मरणो हि सः॥१४- १॥ क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः। क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा॥१४- २॥ विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे। नैराश्ये बंधमोक्षे च न चिंता मुक्तये मम॥१४- ३॥ अंतर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः। भ्रान्तस्येव दशास्तास्तास्-तादृशा एव जानते॥१४- ४॥ Chapter – 15 अष्टावक्र उवाच - यथातथोपदेशेन कृतार्थः सत्त्वबुद्धिमान्। आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति॥१५- १॥ मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः। एतावदेव विज्ञानं यथेच्छसि तथा कुरु॥१५- २॥ वाग्मिप्राज्ञामहोद्योगं जनं मूकजडालसं। करोति तत्त्वबोधोऽयम-तस्त्यक्तो बुभुक्षभिः॥१५- ३॥ न त्वं देहो न ते देहो भोक्ता कर्ता न वा भवान्। चिद्रूपोऽसि सदा साक्षी निरपेक्षः सुखं चर॥१५- ४॥ रागद्वेषौ मनोधर्मौ न मनस्ते कदाचन। निर्विकल्पोऽसि बोधात्मा निर्विकारः सुखं चर॥१५- ५॥ सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। विज्ञाय निरहंकारो निर्ममस्त्वं सुखी भव॥१५- ६॥ विश्वं स्फुरति यत्रेदं तरंगा इव सागरे। तत्त्वमेव न सन्देह-श्चिन्मूर्ते विज्वरो भव॥१५- ७॥ श्रद्धस्व तात श्रद्धस्व नात्र मोऽहं कुरुष्व भोः। ज्ञानस्वरूपो भगवा-नात्मा त्वं प्रकृतेः परः॥१५- ८॥ गुणैः संवेष्टितो देह-स्तिष्ठत्यायाति याति च। आत्मा न गंता नागंता किमेनमनुशोचसि॥१५- ९॥ देहस्तिष्ठतु कल्पान्तं गच्छत्वद्यैव वा पुनः। क्व वृद्धिः क्व च वा हानिस्-तव चिन्मात्ररूपिणः॥१५- १०॥ त्वय्यनंतमहांभोधौ विश्ववीचिः स्वभावतः। उदेतु वास्तमायातु न ते वृद्धिर्न वा क्षतिः॥१५- ११॥ तात चिन्मात्ररूपोऽसि न ते भिन्नमिदं जगत्। अतः कस्य कथं कुत्र हेयोपादेयकल्पना॥१५- १२॥ एकस्मिन्नव्यये शान्ते चिदाकाशेऽमले त्वयि। कुतो जन्म कुतो कर्म कुतोऽहंकार एव च॥१५- १३॥ यत्त्वं पश्यसि तत्रैकस्- त्वमेव प्रतिभाससे। किं पृथक् भासते स्वर्णात् कटकांगदनूपुरम्॥१५- १४॥ अयं सोऽहमयं नाहं विभागमिति संत्यज। सर्वमात्मेति निश्चित्य निःसङ्कल्पः सुखी भव॥१५- १५॥ तवैवाज्ञानतो विश्वं त्वमेकः परमार्थतः। त्वत्तोऽन्यो नास्ति संसारी नासंसारी च कश्चन॥१५- १६॥ भ्रान्तिमात्रमिदं विश्वं न किंचिदिति निश्चयी। निर्वासनः स्फूर्तिमात्रो न किंचिदिव शाम्यति॥१५- १७॥ एक एव भवांभोधा-वासीदस्ति भविष्यति। न ते बन्धोऽस्ति मोक्षो वा कृत्यकृत्यः सुखं चर॥१५- १८॥ मा सङ्कल्पविकल्पाभ्यां चित्तं क्षोभय चिन्मय। उपशाम्य सुखं तिष्ठ स्वात्मन्यानन्दविग्रहे॥१५- १९॥ त्यजैव ध्यानं सर्वत्र मा किंचिद् हृदि धारय। आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि॥१५- २०॥ Chapter – 16 अष्टावक्र उवाच - आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः। तथापि न तव स्वास्थ्यं सर्वविस्मरणाद् ऋते॥१६- १॥ भोगं कर्म समाधिं वा कुरु विज्ञ तथापि ते। चित्तं निरस्तसर्वाशाम-त्यर्थं रोचयिष्यति॥१६- २॥ आयासात्सकलो दुःखी नैनं जानाति कश्चन। अनेनैवोपदेशेन धन्यः प्राप्नोति निर्वृतिम्॥१६- ३॥ व्यापारे खिद्यते यस्तु निमेषोन्मेषयोरपि। तस्यालस्य धुरीणस्य सुखं नन्यस्य कस्यचित्॥१६- ४॥ इदं कृतमिदं नेति द्वंद्वैर्मुक्तं यदा मनः। धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत्॥१६- ५॥ विरक्तो विषयद्वेष्टा रागी विषयलोलुपः। ग्रहमोक्षविहीनस्तु न विरक्तो न रागवान्॥१६- ६॥ हेयोपादेयता तावत्-संसारविटपांकुरः। स्पृहा जीवति यावद् वै निर्विचारदशास्पदम्॥१६- ७॥ प्रवृत्तौ जायते रागो निर्वृत्तौ द्वेष एव हि। निर्द्वन्द्वो बालवद् धीमान् एवमेव व्यवस्थितः॥१६- ८॥ हातुमिच्छति संसारं रागी दुःखजिहासया। वीतरागो हि निर्दुःखस्-तस्मिन्नपि न खिद्यति॥१६- ९॥ यस्याभिमानो मोक्षेऽपि देहेऽपि ममता तथा। न च ज्ञानी न वा योगी केवलं दुःखभागसौ॥१६- १०॥ हरो यद्युपदेष्टा ते हरिः कमलजोऽपि वा। तथापि न तव स्वाथ्यं सर्वविस्मरणादृते॥१६- ११॥ Chapter – 17 अष्टावक्र उवाच - तेन ज्ञानफलं प्राप्तं योगाभ्यासफलं तथा। तृप्तः स्वच्छेन्द्रियो नित्यं एकाकी रमते तु यः॥१७- १॥ न कदाचिज्जगत्यस्मिन् तत्त्वज्ञा हन्त खिद्यति। यत एकेन तेनेदं पूर्णं ब्रह्माण्डमण्डलम्॥१७- २॥ न जातु विषयाः केऽपि स्वारामं हर्षयन्त्यमी। सल्लकीपल्लवप्रीत-मिवेभं निंबपल्लवाः॥१७- ३॥ यस्तु भोगेषु भुक्तेषु न भवत्यधिवासिता। अभुक्तेषु निराकांक्षी तदृशो भवदुर्लभः॥१७- ४॥ बुभुक्षुरिह संसारे मुमुक्षुरपि दृश्यते। भोगमोक्षनिराकांक्षी विरलो हि महाशयः॥१७- ५॥ धर्मार्थकाममोक्षेषु जीविते मरणे तथा। कस्याप्युदारचित्तस्य हेयोपादेयता न हि॥१७- ६॥ वांछा न विश्वविलये न द्वेषस्तस्य च स्थितौ। यथा जीविकया तस्माद् धन्य आस्ते यथा सुखम्॥१७- ७॥ कृतार्थोऽनेन ज्ञानेने-त्येवं गलितधीः कृती। पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्नस्ते यथा सुखम्॥१७- ८॥ शून्या दृष्टिर्वृथा चेष्टा विकलानीन्द्रियाणि च। न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे॥१७- ९॥ न जगर्ति न निद्राति नोन्मीलति न मीलति। अहो परदशा क्वापि वर्तते मुक्तचेतसः॥१७- १०॥ सर्वत्र दृश्यते स्वस्थः सर्वत्र विमलाशयः। समस्तवासना मुक्तो मुक्तः सर्वत्र राजते॥१७- ११॥ पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन् गृण्हन् वदन् व्रजन्। ईहितानीहितैर्मुक्तो मुक्त एव महाशयः॥१७- १२॥ न निन्दति न च स्तौति न हृष्यति न कुप्यति। न ददाति न गृण्हाति मुक्तः सर्वत्र नीरसः॥१७- १३॥ सानुरागां स्त्रियं दृष्ट्वा मृत्युं वा समुपस्थितं। अविह्वलमनाः स्वस्थो मुक्त एव महाशयः॥१७- १४॥ सुखे दुःखे नरे नार्यां संपत्सु विपत्सु च। विशेषो नैव धीरस्य सर्वत्र समदर्शिनः॥१७- १५॥ न हिंसा नैव कारुण्यं नौद्धत्यं न च दीनता। नाश्चर्यं नैव च क्षोभः क्षीणसंसरणे नरे॥१७- १६॥ न मुक्तो विषयद्वेष्टा न वा विषयलोलुपः। असंसक्तमना नित्यं प्राप्ताप्राप्तमुपाश्नुते॥१७- १७॥ समाधानसमाधान-हिताहितविकल्पनाः। शून्यचित्तो न जानाति कैवल्यमिव संस्थितः॥१७- १८॥ निर्ममो निरहंकारो न किंचिदिति निश्चितः। अन्तर्गलितसर्वाशः कुर्वन्नपि करोति न॥१७- १९॥ मनःप्रकाशसंमोह स्वप्नजाड्यविवर्जितः। दशां कामपि संप्राप्तो भवेद् गलितमानसः॥१७- २०॥ Chapter – 18 अष्टावक्र उवाच - यस्य बोधोदये तावत्-स्वप्नवद् भवति भ्रमः। तस्मै सुखैकरूपाय नमः शान्ताय तेजसे॥१८- १॥ अर्जयित्वाखिलान् अर्थान् भोगानाप्नोति पुष्कलान्। न हि सर्वपरित्याजमन्तरेण सुखी भवेत्॥१८- २॥ कर्तव्यदुःखमार्तण्डज्वाला दग्धान्तरात्मनः। कुतः प्रशमपीयूषधारा-सारमृते सुखम्॥१८- ३॥ भवोऽयं भावनामात्रो न किंचित् परमर्थतः। नास्त्यभावः स्वभावनां भावाभावविभाविनाम्॥१८- ४॥ न दूरं न च संकोचाल्-लब्धमेवात्मनः पदं। निर्विकल्पं निरायासं निर्विकारं निरंजनम्॥१८- ५॥ व्यामोहमात्रविरतौ स्वरूपादानमात्रतः। वीतशोका विराजन्ते निरावरणदृष्टयः॥१८- ६॥ समस्तं कल्पनामात्र-मात्मा मुक्तः सनातनः। इति विज्ञाय धीरो हि किमभ्यस्यति बालवत्॥१८- ७॥ आत्मा ब्रह्मेति निश्चित्य भावाभावौ च कल्पितौ। निष्कामः किं विजानाति किं ब्रूते च करोति किम्॥१८- ८॥ अयं सोऽहमयं नाहं इति क्षीणा विकल्पना। सर्वमात्मेति निश्चित्य तूष्णींभूतस्य योगिनः॥१८- ९॥ न विक्षेपो न चैकाग्र्यं नातिबोधो न मूढता। न सुखं न च वा दुःखं उपशान्तस्य योगिनः॥१८- १०॥ स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने। निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिनः॥१८- ११॥ क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता। इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिनः॥१८- १२॥ कृत्यं किमपि नैवास्ति न कापि हृदि रंजना। यथा जीवनमेवेह जीवन्मुक्तस्य योगिनः॥१८- १३॥ क्व मोहः क्व च वा विश्वं क्व तद् ध्यानं क्व मुक्तता। सर्वसंकल्पसीमायां विश्रान्तस्य महात्मनः॥१८- १४॥ येन विश्वमिदं दृष्टं स नास्तीति करोतु वै। निर्वासनः किं कुरुते पश्यन्नपि न पश्यति॥१८- १५॥ येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत्। किं चिन्तयति निश्चिन्तो यो न पश्यति॥१८- १६॥ दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ। उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम्॥१८- १७॥ धीरो लोकविपर्यस्तो वर्तमानोऽपि लोकवत्। नो समाधिं न विक्षेपं न लोपं स्वस्य पश्यति॥१८- १८॥ भावाभावविहीनो यस्-तृप्तो निर्वासनो बुधः। नैव किंचित्कृतं तेन लोकदृष्ट्या विकुर्वता॥१८- १९॥ प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः। यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठते सुखम्॥१८- २०॥ निर्वासनो निरालंबः स्वच्छन्दो मुक्तबन्धनः। क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत्॥१८- २१॥ असंसारस्य तु क्वापि न हर्षो न विषादिता। स शीतलहमना नित्यं विदेह इव राजये॥१८- २२॥ कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित्। आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः॥१८- २३॥ प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया। प्राकृतस्येव धीरस्य न मानो नावमानता॥१८- २४॥ कृतं देहेन कर्मेदं न मया शुद्धरूपिणा। इति चिन्तानुरोधी यः कुर्वन्नपि करोति न॥१८- २५॥ अतद्वादीव कुरुते न भवेदपि बालिशः। जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते॥१८- २६॥नाविचारसुश्रान्तो धीरो विश्रान्तिमागतः। न कल्पते न जाति न शृणोति न पश्यति॥१८- २७॥ असमाधेरविक्षेपान् न मुमुक्षुर्न चेतरः। निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः॥१८- २८॥ यस्यान्तः स्यादहंकारो न करोति करोति सः। निरहंकारधीरेण न किंचिदकृतं कृतम्॥१८- २९॥ नोद्विग्नं न च सन्तुष्ट-मकर्तृ स्पन्दवर्जितं। निराशं गतसन्देहं चित्तं मुक्तस्य राजते॥१८- ३०॥ निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते। निर्निमित्तमिदं किंतु निर्ध्यायेति विचेष्टते॥१८- ३१॥ तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढतां। अथवा याति संकोचम-मूढः कोऽपि मूढवत्॥१८- ३२॥ एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशं। धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः॥१८- ३३॥ अप्रयत्नात् प्रयत्नाद् वा मूढो नाप्नोति निर्वृतिं। तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः॥१८- ३४॥ शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपंचं निरामयं। आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः॥१८- ३५॥ नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा। धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः॥१८- ३६॥ मूढो नाप्नोति तद् ब्रह्म यतो भवितुमिच्छति। अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक्॥१८- ३७॥ निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः। एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः॥१८- ३८॥ न शान्तिं लभते मूढो यतः शमितुमिच्छति। धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः॥१८- ३९॥ क्वात्मनो दर्शनं तस्य यद् दृष्टमवलंबते। धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम्॥१८- ४०॥ क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै। स्वारामस्यैव धीरस्य सर्वदासावकृत्रिमः॥१८- ४१॥ भावस्य भावकः कश्चिन् न किंचिद् भावकोपरः। उभयाभावकः कश्चिद् एवमेव निराकुलः॥१८- ४२॥ शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः। न तु जानन्ति संमोहा-द्यावज्जीवमनिर्वृताः॥१८- ४३॥ मुमुक्षोर्बुद्धिरालंब-मन्तरेण न विद्यते। निरालंबैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा॥१८- ४४॥ विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः। विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये॥१८- ४५॥ निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः। पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः॥१८- ४६॥ न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः। पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम्॥१८- ४७॥ वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः। नैवाचारमनाचार-मौदास्यं वा प्रपश्यति॥१८- ४८॥ यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजुः। शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत्॥१८- ४९॥ स्वातंत्र्यात्सुखमाप्नोति स्वातंत्र्याल्लभते परं। स्वातंत्र्यान्निर्वृतिं गच्छेत्-स्वातंत्र्यात् परमं पदम्॥१८- ५०॥ अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा। तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः॥१८- ५१॥ उच्छृंखलाप्यकृतिका स्थितिर्धीरस्य राजते। न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा॥१८- ५२॥ विलसन्ति महाभोगै- र्विशन्ति गिरिगह्वरान्। निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः॥१८- ५३॥ श्रोत्रियं देवतां तीर्थम-ङ्गनां भूपतिं प्रियं। दृष्ट्वा संपूज्य धीरस्य न कापि हृदि वासना॥१८- ५४॥ भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः। विहस्य धिक्कृतो योगी न याति विकृतिं मनाक्॥१८- ५५॥ सन्तुष्टोऽपि न सन्तुष्टः खिन्नोऽपि न च खिद्यते। तस्याश्चर्यदशां तां तादृशा एव जानते॥१८- ५६॥ कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः। शून्याकारा निराकारा निर्विकारा निरामयाः॥१८- ५७॥ अकुर्वन्नपि संक्षोभाद् व्यग्रः सर्वत्र मूढधीः। कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः॥१८- ५८॥ सुखमास्ते सुखं शेते सुखमायाति याति च। सुखं वक्ति सुखं भुंक्ते व्यवहारेऽपि शान्तधीः॥१८- ५९॥ स्वभावाद्यस्य नैवार्ति-र्लोकवद् व्यवहारिणः। महाहृद इवाक्षोभ्यो गतक्लेशः स शोभते॥१८- ६०॥ निवृत्तिरपि मूढस्य प्रवृत्ति रुपजायते। प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी॥१८- ६१॥ परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते। देहे विगलिताशस्य क्व रागः क्व विरागता॥१८- ६२॥ भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा। भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी॥१८- ६३॥ सर्वारंभेषु निष्कामो यश्चरेद् बालवन् मुनिः। न लेपस्तस्य शुद्धस्य क्रियमाणोऽपि कर्मणि॥१८- ६४॥ स एव धन्य आत्मज्ञः सर्वभावेषु यः समः। पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्निस्तर्षमानसः॥१८- ६५॥ क्व संसारः क्व चाभासः क्व साध्यं क्व च साधनं। आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा॥१८- ६६॥ स जयत्यर्थसंन्यासी पूर्णस्वरसविग्रहः। अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते॥१८- ६७॥ बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः। भोगमोक्षनिराकांक्षी सदा सर्वत्र नीरसः॥१८- ६८॥ महदादि जगद्द्वैतं नाममात्रविजृंभितं। विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते॥१८- ६९॥ भ्रमभृतमिदं सर्वं किंचिन्नास्तीति निश्चयी। अलक्ष्यस्फुरणः शुद्धः स्वभावेनैव शाम्यति॥१८- ७०॥ शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः। क्व विधिः क्व वैराग्यं क्व त्यागः क्व शमोऽपि वा॥१८- ७१॥ स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः। क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता॥१८- ७२॥ बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते। निर्ममो निरहंकारो निष्कामः शोभते बुधः॥१८- ७३॥ अक्षयं गतसन्ताप-मात्मानं पश्यतो मुनेः। क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा॥१८- ७४॥ निरोधादीनि कर्माणि जहाति जडधीर्यदि। मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात्॥१८- ७५॥ मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढतां। निर्विकल्पो बहिर्यत्नाद-न्तर्विषयलालसः॥१८- ७६॥ ज्ञानाद् गलितकर्मा यो लोकदृष्ट्यापि कर्मकृत्। नाप्नोत्यवसरं कर्मं वक्तुमेव न किंचन॥१८- ७७॥ क्व तमः क्व प्रकाशो वा हानं क्व च न किंचन। निर्विकारस्य धीरस्य निरातंकस्य सर्वदा॥१८- ७८॥ क्व धैर्यं क्व विवेकित्वं क्व निरातंकतापि वा। अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः॥१८- ७९॥ न स्वर्गो नैव नरको जीवन्मुक्तिर्न चैव हि। बहुनात्र किमुक्तेन योगदृष्ट्या न किंचन॥१८- ८०॥ नैव प्रार्थयते लाभं नालाभेनानुशोचति। धीरस्य शीतलं चित्तम-मृतेनैव पूरितम्॥१८- ८१॥ न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति। समदुःखसुखस्तृप्तः किंचित् कृत्यं न पश्यति॥१८- ८२॥ धीरो न द्वेष्टि संसारमा-त्मानं न दिदृक्षति। हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति॥१८- ८३॥ निःस्नेहः पुत्रदारादौ निष्कामो विषयेषु च। निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः॥१८- ८४॥ तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः। स्वच्छन्दं चरतो देशान् यत्रस्तमितशायिनः॥१८- ८५॥ पततूदेतु वा देहो नास्य चिन्ता महात्मनः। स्वभावभूमिविश्रान्ति-विस्मृताशेषसंसृतेः॥१८- ८६॥ अकिंचनः कामचारो निर्द्वन्द्वश्छिन्नसंशयः। असक्तः सर्वभावेषु केवलो रमते बुधः॥१८- ८७॥ निर्ममः शोभते धीरः समलोष्टाश्मकांचनः। सुभिन्नहृदयग्रन्थि-र्विनिर्धूतरजस्तमः॥१८- ८८॥ सर्वत्रानवधानस्य न किंचिद् वासना हृदि। मुक्तात्मनो वितृप्तस्य तुलना केन जायते॥१८- ८९॥ जानन्नपि न जानाति पश्यन्नपि न पश्यति। ब्रुवन्न् अपि न च ब्रूते कोऽन्यो निर्वासनादृते॥१८- ९०॥ भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते। भावेषु गलिता यस्य शोभनाशोभना मतिः॥१८- ९१॥ क्व स्वाच्छन्द्यं क्व संकोचः क्व वा तत्त्वविनिश्चयः। निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः॥१८- ९२॥ आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना। अन्तर्यदनुभूयेत तत् कथं कस्य कथ्यते॥१८- ९३॥ सुप्तोऽपि न सुषुप्तौ च स्वप्नेऽपि शयितो न च। जागरेऽपि न जागर्ति धीरस्तृप्तः पदे पदे॥१८- ९४॥ ज्ञः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः। सुबुद्धिरपि निर्बुद्धिः साहंकारोऽनहङ्कृतिः॥१८- ९५॥ न सुखी न च वा दुःखी न विरक्तो न संगवान्। न मुमुक्षुर्न वा मुक्ता न किंचिन्न्न च किंचन॥१८- ९६॥ विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान्। जाड्येऽपि न जडो धन्यः पाण्डित्येऽपि न पण्डितः॥१८- ९७॥ मुक्तो यथास्थितिस्वस्थः कृतकर्तव्यनिर्वृतः।समः सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम्॥१८- ९८॥ न प्रीयते वन्द्यमानो निन्द्यमानो न कुप्यति। नैवोद्विजति मरणे जीवने नाभिनन्दति॥१८- ९९॥ न धावति जनाकीर्णं नारण्यं उपशान्तधीः।यथातथा यत्रतत्र सम एवावतिष्ठते॥१८- १००॥
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