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Aṣṭāvakragītā
The song of Aṣṭāvakra
Introduction
Aṣṭāvakra means «the one with eight deformities». His father, Kahoḍa, studied with the master Uddālaka. While still in his mother's womb, the child corrected aloud a mistake that his father made while reciting the Vedas. Kahoḍa felt ridiculed before his fellow students and, carried away by rage, cast a curse on him: He would be born with eight deformities in his body. Thus, from before birth, Aṣṭāvakra was marked by his father's wounded pride, and his physical deformity would be, paradoxically, the sign of an intelligence and a wisdom far beyond the ordinary. The curse, intended as a punishment, ended up becoming the trait that would make him unmistakable. The episode, moreover, anticipates the tone of all his teaching: Truth is not measured by outward appearance, but by the lucidity of the one who sees it.
Shortly afterwards, Kahoḍa went to the court of King Janaka to measure himself in a debate with the scholar Bandī. He lost, and in accordance with the rules of those contests he was thrown into the river, where he drowned. Aṣṭāvakra grew up without a father and, at the age of twelve, decided to appear at Janaka's court to face Bandī, restore the honour of his progenitor and avenge his death. It was not merely an intellectual duel: It was also the way to give back dignity to his family and to show that wisdom does not depend on age or on the appearance of the body. The child carried with him the memory of his father and the certainty that the word could repair what the word had destroyed. His youth was not an obstacle, but one more proof that true knowledge is not acquired with the years, but with direct understanding.
On entering the assembly, his twisted body provoked the laughter of those present, including the king. Aṣṭāvakra laughed too, and explained his laughter with an ingenious argument: It seemed absurd to him that a gathering of «tanners» should pretend to discuss the Supreme Self. By «tanners» he meant those who only know how to look at the skin and the appearances of the body, without the capacity to perceive the pure soul that dwells in it. The reproach struck Janaka, who the next day invited him again, gave him the seat of honour and sat himself at his feet as a disciple. From that gesture is born the dialogue that the Aṣṭāvakragītā collects, a brief but intense text in which the master does not teach a gradual path, but points directly to the freedom that is already proper to the Self. The initial humiliation was thus transformed into a lesson about the mistaken gaze of the world. Whoever fixes his attention only on the body loses what is essential, and that error is precisely the root of the bondage that the text wants to undo.
Janaka was not just any monarch. The Vedic tradition remembers him as the archetype of the philosopher king: Owner of great material power, but detached from it and devoted to spiritual inquiry. In the Rāmāyaṇa he also appears as the father of Sītā and as the one who presided over her wedding with Rāma. His court functioned as an intellectual center where sages gathered to debate. That is why the text places face to face a wise child with a deformed body and a powerful king willing to lower himself in order to learn: The contrast serves to show that truth depends neither on physical appearance nor on social rank, but on the capacity to recognise what one already is. Janaka embodies the mature seeker, capable of setting aside his position in order to listen to the teaching, and Aṣṭāvakra, the master who does not let himself be intimidated by external forms. From that encounter between the humility of the king and the frankness of the child arises one of the most direct teachings of the Indian tradition on the nature of the self and Liberation. It is worth noting, finally, that this story appears narrated in the Mahābhārata, where the debate, the curse and the encounter between Aṣṭāvakra and Janaka are told before the Aṣṭāvakragītā takes them up again as the framework of the philosophical dialogue.
Now read the Aṣṭāvakragītā and experience Supreme Delight, dear Śiva.
Important: Everything that is in parentheses and in italics within the translation has been added by me to complete the sense of a given phrase or sentence. In turn, everything that is between double hyphen (--...--) constitutes additional clarifying information also added by me.
Aṣṭāvakragītā
Chapter 1
जनक उवाच॥
कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति।
वैराग्यं च कथं प्राप्तमेतद्ब्रूहि मम प्रभो॥१-१॥
Janaka uvāca||
Kathaṁ jñānamavāpnoti kathaṁ muktirbhaviṣyati|
Vairāgyaṁ ca kathaṁ prāptametadbrūhi mama prabho||1-1||
Janaka (janakaḥ) said (uvāca):
Tell me (brūhi mama) about this (etad), O Master (prabho)!: How (katham) does one (avāpnoti) obtain Knowledge (jñānam)? How (katham) will Liberation occur (muktiḥ bhaviṣyati)? And (ca) how (katham) is dispassion (vairāgyam) attained (prāptam)?||1-1||
अष्टावक्र उवाच॥
मुक्तिमिच्छसि चेत्तात विषयान्विषवत्त्यज।
क्षमार्जवदयातोषसत्यं पीयूषवद्भज॥१-२॥
Aṣṭāvakra uvāca||
Muktimicchasi cettāta viṣayānviṣavattyaja|
Kṣamārjavadayātoṣasatyaṁ pīyūṣavadbhaja||1-2||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
If (ced) you wish (icchasi) Liberation (muktim), O little one! (tāta), abandon (tyaja) the objects of the senses (viṣayān) as if they were poison (viṣa-vat). Worship (bhaja) forgiveness, rectitude, compassion, contentment and truth (kṣamā-ārjava-dayā-toṣa-satyam) as if they were Nectar/Ambrosia (pīyūṣa-vat)||1-2||
न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान्।
एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये॥१-३॥
Na pṛthvī na jalaṁ nāgnirna vāyurdyaurna vā bhavān|
Eṣāṁ sākṣiṇamātmānaṁ cidrūpaṁ viddhi muktaye||1-3||
You (bhavān) are not (na) earth (pṛthvī) nor (na) water (jalam) nor (na) fire (agniḥ) nor (na) air (vāyuḥ) nor (na vā) space (dyauḥ). To achieve Liberation (muktaye), know (viddhi) that the Ātmā --the Self-- (ātmānam), whose form/nature is Consciousness (cit-rūpam), is a Witness (sākṣiṇam) of these --of earth, water, etc.-- (eṣām)||1-3||
यदि देहं पृथक्कृत्य चिति विश्राम्य तिष्ठसि।
अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि॥१-४॥
Yadi dehaṁ pṛthakkṛtya citi viśrāmya tiṣṭhasi|
Adhunaiva sukhī śānto bandhamukto bhaviṣyasi||1-4||
If (yadi), after separating yourself (pṛthak kṛtya) from the body (deham), you continue resting (viśrāmya tiṣṭhasi) in Consciousness (citi), you will become (bhaviṣyasi) right now (adhunā eva) happy (sukhī), peaceful (śāntaḥ) (and) free from bondage (bandha-muktaḥ)||1-4||
न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः।
असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव॥१-५॥
Na tvaṁ viprādiko varṇo nāśramī nākṣagocaraḥ|
Asaṅgo'si nirākāro viśvasākṣī sukhī bhava||1-5||
You (tvam) are not (na) a brāhmaṇa, etc. (vipra-ādikaḥ), (nor) do you belong to any caste --I expected «varṇī»-- (varṇaḥ), nor (na) are you in any stage of life --in the Vedic scriptures four stages of life are indicated-- (āśramī), nor (na) do you reside in the sphere of the senses (akṣa-gocaraḥ). You are (asi) devoid of attachment (asaṅgaḥ), formless (nirākāraḥ), Witness of all (viśva-sākṣī). Become (bhava) happy (sukhī)!||1-5||
धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो।
न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा॥१-६॥
Dharmādharmau sukhaṁ duḥkhaṁ mānasāni na te vibho|
Na kartāsi na bhoktāsi mukta evāsi sarvadā||1-6||
(Both) dharma and adharma (dharma-adharmau), pleasure (sukham) (and) pain (duḥkham), are (all) mental (mānasāni), (and) not (na) yours (te), O All-pervading One (vibho)! You are (asi... asi) neither (na) the doer (kartā) nor (na) the enjoyer (bhoktā). You are (asi) always (sarvadā) liberated (muktaḥ eva)!||1-6||
एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा।
अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम्॥१-७॥
Eko draṣṭāsi sarvasya muktaprāyo'si sarvadā|
Ayameva hi te bandho draṣṭāraṁ paśyasītaram||1-7||
You are (asi) the only (ekaḥ) Seer (draṣṭā) of all (sarvasya), (and also) you are (asi) always (sarvadā) mostly liberated (mukta-prāyaḥ). Only (eva) this (ayam) (is) undoubtedly (hi) your (te) bondage (bandhaḥ): You perceive (paśyasi) the Seer (draṣṭāram) as another (itaram)||1-7||
अहं कर्तेत्यहम्मानमहाकृष्णाहिदंशितः।
नाहं कर्तेति विश्वासामृतं पीत्वा सुखी भव॥१-८॥
Ahaṁ kartetyahammānamahākṛṣṇāhidaṁśitaḥ|
Nāhaṁ karteti viśvāsāmṛtaṁ pītvā sukhī bhava||1-8||
Bitten by the great black serpent of egoism (ahammāna-mahā-kṛṣṇa-ahi-daṁśitaḥ) (known as) «I (aham) (am) the doer (kartā iti)», after drinking (now) (pītvā) the Nectar of Confidence and Faith (viśvāsa-amṛtam) (called) «I (aham) am not (na) the doer (kartā iti)», become (bhava) happy (sukhī)!||1-8||
एको विशुद्धबोधोऽहमिति निश्चयवह्निना।
प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव॥१-९॥
Eko viśuddhabodho'hamiti niścayavahninā|
Prajvālyājñānagahanaṁ vītaśokaḥ sukhī bhava||1-9||
After setting the impenetrable forest of ignorance on fire (prajvālya ajñāna-gahanam) with the fire of conviction (niścaya-vahninā) «I (aham) (am) the only (ekaḥ) Pure Consciousness (viśuddha-bodha... iti)», become (bhava) happy (sukhī) (and) one free from sorrow (vītaśokaḥ)!||1-9||
यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत्।
आनन्दपरमानन्दः स बोधस्त्वं सुखं चर॥१-१०॥
Yatra viśvamidaṁ bhāti kalpitaṁ rajjusarpavat|
Ānandaparamānandaḥ sa bodhastvaṁ sukhaṁ cara||1-10||
You (tvam) (are) that Consciousness (saḥ bodhaḥ) which is Bliss higher than (usual) joy (ānanda-parama-ānandaḥ) where (yatra) this (idam) universe (viśvam) appears (bhāti) imagined (kalpitam), like a snake in a rope (rajju-sarpa-vat). Live (cara) happily (sukham)!||1-10||
मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि।
किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत्॥१-११॥
Muktābhimānī mukto hi baddho baddhābhimānyapi|
Kiṁvadantīha satyeyaṁ yā matiḥ sā gatirbhavet||1-11||
He who considers himself liberated (mukta-abhimānī) is liberated (muktaḥ hi), (and) he who considers himself in bondage (baddha-abhimānī api) remains bound (baddhaḥ). Here --in this world-- (iha), this (iyam) popular saying (kiṁvadantī) (that) «As is the mind, so one becomes --to translate the Sanskrit phrase literally makes no sense-- (yā matiḥ sā gatiḥ bhavet)» is true (satyā)||1-11||
आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः।
असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव॥१-१२॥
Ātmā sākṣī vibhuḥ pūrṇa eko muktaścidakriyaḥ|
Asaṅgo niḥspṛhaḥ śānto bhramātsaṁsāravāniva||1-12||
The Ātmā (ātmā), (who is) Witness (sākṣī), All-pervading (vibhuḥ), Perfect (pūrṇaḥ), One (ekaḥ), Liberated (muktaḥ), Consciousness (cit), Inactive (akriyaḥ), Detached (asaṅgaḥ), Free from desires (niḥspṛhaḥ), (and) Peaceful (śāntaḥ), (appears) as if (iva) He were liable to Saṁsāra --Transmigration full of pain-- (saṁsāravān) due to confusion (bhramāt)||1-12||
कूटस्थं बोधमद्वैतमात्मानं परिभावय।
आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम्॥१-१३॥
Kūṭasthaṁ bodhamadvaitamātmānaṁ paribhāvaya|
Ābhāso'haṁ bhramaṁ muktvā bhāvaṁ bāhyamathāntaram||1-13||
After leaving behind (muktvā) the external (bāhyam) and (atha) the internal (antaram) state (bhāvam), (as well as) the confusion (bhramam) «I (aham) (am) a reflection --the ego is a reflection of the Ātmā-- (ābhāsaḥ)», meditate (paribhāvaya) on the Ātmā (ātmānam) who is Non-dual (advaitam) (and) Immutable (kūṭastham) Consciousness (bodham)||1-13||
देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक।
बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव॥१-१४॥
Dehābhimānapāśena ciraṁ baddho'si putraka|
Bodho'haṁ jñānakhaḍgena tannikṛtya sukhī bhava||1-14||
O little son! (putraka), you have been (asi) bound (baddhaḥ) for a long time (ciram) by the cord of bodily conception --the belief that you are the physical body-- (deha-abhimāna-pāśena). After cutting that --that cord-- (tad-nikṛtya) with the sword of Knowledge (jñāna-khaḍgena) «I (aham) (am) Consciousness (bodhaḥ)», become (bhava) happy (sukhī)!||1-14||
निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः।
अयमेव हि ते बन्धः समाधिमनुतिष्ठसि॥१-१५॥
Niḥsaṅgo niṣkriyo'si tvaṁ svaprakāśo nirañjanaḥ|
Ayameva hi te bandhaḥ samādhimanutiṣṭhasi||1-15||
You (tvam) are (asi) Free from attachment (niḥsaṅgaḥ), Devoid of activity (niṣkriyaḥ), Self-luminous (sva-prakāśaḥ) (and) Stainless (nirañjanaḥ). Only (eva) this (ayam) (is) undoubtedly (hi) your (te) bondage (bandhaḥ): You practice (anutiṣṭhasi) samādhi --trance-- (samādhim)||1-15||
त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः।
शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम्॥१-१६॥
Tvayā vyāptamidaṁ viśvaṁ tvayi protaṁ yathārthataḥ|
Śuddhabuddhasvarūpastvaṁ mā gamaḥ kṣudracittatām||1-16||
This (idam) universe (viśvam) is pervaded (vyāptam) by You (tvayā), (and) in You (tvayi) it is truly interwoven --lit. sewn-- (protam yathārthatas). You (tvam) (are) This One whose essential nature is Pure and Conscious --Awake-- (śuddha-buddha-svarūpaḥ). Do not harbor petty-mindedness (mā gamaḥ kṣudra-cittatām)||1-16||
निरपेक्षो निर्विकारो निर्भरः शीतलाशयः।
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः॥१-१७॥
Nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ|
Agādhabuddhirakṣubdho bhava cinmātravāsanaḥ||1-17||
(You are) Independent (nirapekṣaḥ), Immutable (nirvikāraḥ), Overflowing (nirbharaḥ), Calm --lit. of cold mental disposition-- (śītala-āśayaḥ), Of Profound Intelligence (agādha-buddhiḥ), (and) Free from agitation (akṣubdhaḥ). Become (bhava) one whose only desire is Consciousness (cit-mātra-vāsanaḥ)!||1-17||
साकारमनृतं विद्धि निराकारं तु निश्चलम्।
एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः॥१-१८॥
Sākāramanṛtaṁ viddhi nirākāraṁ tu niścalam|
Etattattvopadeśena na punarbhavasambhavaḥ||1-18||
Know (viddhi) that what has form (sa-ākāram) (is) false (anṛtam), but (tu) that what has no form (nirākāram) (is) Immovable and Invariable (niścalam). Through the teaching of this Truth (etad-tattva-upadeśena) no birth is produced (na... bhava-sambhavaḥ) again (punar)||1-18||
यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः।
तथैवाऽस्मिञ्छरीरेऽन्तः परितः परमेश्वरः॥१-१९॥
Yathaivādarśamadhyasthe rūpe'ntaḥ paritastu saḥ|
Tathaivā'smiñcharīre'ntaḥ paritaḥ parameśvaraḥ||1-19||
Just as (yathā eva) it --the mirror-- (saḥ) (exists) within (antar) (and) around (paritas tu) in relation to the form that is in the mirror (ādarśa-madhyasthe), so also (tathā eva) the Supreme Lord (parama-īśvaraḥ) (exists) within (antar) (and) around (paritas) with reference to this body (asmin śarīre)||1-19||
एकं सर्वगतं व्योम बहिरन्तर्यथा घटे।
नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा॥१-२०॥
Ekaṁ sarvagataṁ vyoma bahirantaryathā ghaṭe|
Nityaṁ nirantaraṁ brahma sarvabhūtagaṇe tathā||1-20||
Just as (yathā) a single (ekam) (and) all-pervading (sarvagatam) ether/space (vyoma) (exists) outside (bahis) (and) inside (antar) with respect to a pot (ghaṭe), in like manner (tathā) the Eternal (nityam) (and) Compact --it pervades everything-- (nirantaram) Brahma (brahma) (exists) in relation to the host of all beings --the translation "in relation to the host of all that exists" is also possible-- (sarva-bhūta-gaṇe)||1-20||
Chapter 2
जनक उवाच॥
अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः।
एतावन्तमहं कालं मोहेनैव विडम्बितः॥२-१॥
Janaka uvāca||
Aho nirañjanaḥ śānto bodho'haṁ prakṛteḥ paraḥ|
Etāvantamahaṁ kālaṁ mohenaiva viḍambitaḥ||2-1||
Janaka (janakaḥ) said (uvāca):
O! (aho), I (aham) (am) the Peaceful (śāntaḥ) (and) Stainless (nirañjanaḥ) Consciousness (bodhaḥ) that is beyond (paraḥ) Prakṛti (prakṛteḥ). I (have been) for so long (etāvantam aham kālam) deceived (viḍambitaḥ) by Moha --by Māyā-- (mohena eva)||2-1||
यथा प्रकाशयाम्येको देहमेनं तथा जगत्।
अतो मम जगत्सर्वमथवा न च किञ्चन॥२-२॥
Yathā prakāśayāmyeko dehamenaṁ tathā jagat|
Ato mama jagatsarvamathavā na ca kiñcana||2-2||
Just as (yathā) (I,) the One (ekaḥ), illumine (prakāśayāmi) this body (deham enam), in the same way (tathā) (I illumine) the universe (jagat). For this reason (atas), the whole (sarvam) universe (jagat) (is) Mine (mama), or else (athavā) nothing (na ca kiñcana) (is Mine)||2-2||
सशरीरमहो विश्वं परित्यज्य मयाधुना।
कुतश्चित्कौशलादेव परमात्मा विलोक्यते॥२-३॥
Saśarīramaho viśvaṁ parityajya mayādhunā|
Kutaścitkauśalādeva paramātmā vilokyate||2-3||
O! (aho), having abandoned (parityajya) the universe (viśvam) together with the body (sa-śarīram), now (adhunā) I perceive the Supreme Self (mayā... paramātmā vilokyate) due to the skill (kauśalāt eva) of someone (kutaścid)||2-3||
यथा न तोयतो भिन्नास्तरङ्गाः फेनबुद्बुदाः।
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम्॥२-४॥
Yathā na toyato bhinnāstaraṅgāḥ phenabudbudāḥ|
Ātmano na tathā bhinnaṁ viśvamātmavinirgatam||2-4||
Just as (yathā) the waves (taraṅgāḥ), the foam and the bubbles (phena-budbudāḥ) are not different (na... bhinnāḥ) from the water (toyatas), in the same way (tathā) the universe (viśvam) that springs forth from the Ātmā (ātma-vinirgatam) is not different (na... bhinnam) from the Ātmā (ātmanaḥ)||2-4||
तन्तुमात्रो भवेदेव पटो यद्वद्विचारितः।
आत्मतन्मात्रमेवेदं तद्वद्विश्वं विचारितम्॥२-५॥
Tantumātro bhavedeva paṭo yadvadvicāritaḥ|
Ātmatanmātramevedaṁ tadvadviśvaṁ vicāritam||2-5||
Just as (yadvat) when a cloth (paṭaḥ) is investigated (vicāritaḥ), (it) becomes (bhavet) only threads (tantu-mātraḥ), similarly (tadvat) when this (idam) universe (viśvam) is investigated (vicāritam), (it) is nothing but the Ātmā (ātma-tad-mātram eva)||2-5||
यथैवेक्षुरसे कॢप्ता तेन व्याप्तैव शर्करा।
तथा विश्वं मयि कॢप्तं मया व्याप्तं निरन्तरम्॥२-६॥
Yathaivekṣurase kḷptā tena vyāptaiva śarkarā|
Tathā viśvaṁ mayi kḷptaṁ mayā vyāptaṁ nirantaram||2-6||
Just as (yathā eva) candied sugar (śarkarā) prepared (kḷptā) from sugarcane juice --writing «ikṣurasāt» or «ikṣurasatas» would have been more correct-- (ikṣurase) is pervaded (vyāptā eva) by it --by that juice-- (tena), likewise (tathā) the universe (viśvam) prepared (kḷptam) from Me --lit. «in Me»-- (mayi) is pervaded (vyāptam) by Me (mayā) constantly (nirantaram)||2-6||
आत्माज्ञानाज्जगद्भात्यात्मज्ञानान्न भासते।
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद्भासते न हि॥२-७॥
Ātmājñānājjagadbhātyātmajñānānna bhāsate|
Rajjvajñānādahirbhāti tajjñānādbhāsate na hi||2-7||
The universe (jagat) appears (bhāti) from ignorance about the Ātmā (ātma-ajñānāt), (but) it does not (na) appear (bhāsate) from Knowledge about the Ātmā (ātma-jñānāt). From ignorance about the rope (rajju-ajñānāt) the snake (ahiḥ) appears (bhāti), (but) it does not appear at all (bhāsate na hi) from knowledge about that --about the rope-- (tad-jñānāt)||2-7||
प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः।
यदा प्रकाशते विश्वं तदाहं भास एव हि॥२-८॥
Prakāśo me nijaṁ rūpaṁ nātirikto'smyahaṁ tataḥ|
Yadā prakāśate viśvaṁ tadāhaṁ bhāsa eva hi||2-8||
The Light (prakāśaḥ) (is) My (me) own (nijam) nature (rūpam). I am not (na asmi aham) different (atiriktaḥ) from That --from the Light-- (tatas). When (yadā) the universe (viśvam) shines (prakāśate), then (tadā) I (aham) undoubtedly (hi) shine (bhāse eva)||2-8||
अहो विकल्पितं विश्वमज्ञानान्मयि भासते।
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा॥२-९॥
Aho vikalpitaṁ viśvamajñānānmayi bhāsate|
Rūpyaṁ śuktau phaṇī rajjau vāri sūryakare yathā||2-9||
O! (aho), the universe (viśvam) appears (bhāsate) in Me (mayi) wrongly conceived (vikalpitam) through ignorance (ajñānāt). Like (yathā) silver (rūpyam) in an oyster shell (śuktau), a cobra --lit. «hooded snake»-- (phaṇī) in a rope (rajjau), (or) water (vāri) in a sunbeam (sūryakare)||2-9||
मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति।
मृदि कुम्भो जले वीचिः कनके कटकं यथा॥२-१०॥
Matto vinirgataṁ viśvaṁ mayyeva layameṣyati|
Mṛdi kumbho jale vīciḥ kanake kaṭakaṁ yathā||2-10||
From Me (mattas) the universe (viśvam) has sprung forth (vinirgatam), (and) in Me alone (mayi eva) it will dissolve (layam eṣyati). Like (yathā) a pot (kumbha) (becomes dissolved) in the clay (mṛdi), a wave (vīciḥ) in the water (jale), (or) a gold bracelet (kaṭakam) in the gold (kanake)||2-10||
अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे।
ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशोऽपि तिष्ठतः॥२-११॥
Aho ahaṁ namo mahyaṁ vināśo yasya nāsti me|
Brahmādistambaparyantaṁ jagannāśo'pi tiṣṭhataḥ||2-11||
O (aho) I (aham)! Salutation (namas) to Myself (mahyam) who am devoid of destruction --lit. «whose destruction of mine does not exist»-- (vināśaḥ yasya na asti me). Even though (api) (there be) destruction of the universe (jagat-nāśaḥ), from Brahmā to a blade of grass (brahma-ādi-stamba-paryantam), I remain --lit. «of the one who remains»-- (tiṣṭhataḥ)||2-11||
अहो अहं नमो मह्यमेकोऽहं देहवानपि।
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः॥२-१२॥
Aho ahaṁ namo mahyameko'haṁ dehavānapi|
Kvacinna gantā nāgantā vyāpya viśvamavasthitaḥ||2-12||
O (aho) I (aham)! Salutation (namas) to Myself (mahyam) who am one (ekaḥ) even though (api) I have a body (aham dehavān), who do not go (na gantā) anywhere (kvacid) nor (na) come (āgantā) (from anywhere, but) keep pervading (vyāpya... avasthitaḥ) the universe (viśvam)||2-12||
अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः।
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम्॥२-१३॥
Aho ahaṁ namo mahyaṁ dakṣo nāstīha matsamaḥ|
Asaṁspṛśya śarīreṇa yena viśvaṁ ciraṁ dhṛtam||2-13||
O (aho) I (aham)! Salutation (namas) to Myself (mahyam). Here (iha) there is no (one) (na asti) (such) skilled (dakṣaḥ) as I (mad-samaḥ), who sustain (yena... dhṛtam) the universe (viśvam) for a long time (ciram) without touching it (asaṁspṛśya) with the body (śarīreṇa)||2-13||
अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन।
अथवा यस्य मे सर्वं यद्वाङ्मनसगोचरम्॥२-१४॥
Aho ahaṁ namo mahyaṁ yasya me nāsti kiñcana|
Athavā yasya me sarvaṁ yadvāṅmanasagocaram||2-14||
O (aho) I (aham)! Salutation (anamas) to Myself (mahyam), who have nothing (yasya me na asti kiñcana) or (athavā) who have everything (yasya me sarvam). Everything (sarvam) that (yad) is in the sphere of speech and mind (vāk-manasa-gocaram) is Mine (me)||2-14||
ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम्।
अज्ञानाद्भाति यत्रेदं सोऽहमस्मि निरञ्जनः॥२-१५॥
Jñānaṁ jñeyaṁ tathā jñātā tritayaṁ nāsti vāstavam|
Ajñānādbhāti yatredaṁ so'hamasmi nirañjanaḥ||2-15||
The triad (tritayam) of knowledge (jñānam), knowable (jñeyam) and (tathā) knower (jñātā) does not exist (na asti) really (vāstavam). I (aham) am (asmi) He --the Ātmā or Self-- (saḥ) who is Stainless (nirañjanaḥ), where (yatra) this --such triad-- (idam) appears (bhāti) due to ignorance (ajñānāt)||2-15||
द्वैतमूलमहो दुःखं नान्यत्तस्यास्ति भेषजम्।
दृश्यमेतन्मृषा सर्वमेकोऽहं चिद्रसोऽमलः॥२-१६॥
Dvaitamūlamaho duḥkhaṁ nānyattasyāsti bheṣajam|
Dṛśyametanmṛṣā sarvameko'haṁ cidraso'malaḥ||2-16||
O! (aho) Pain (duḥkham) is rooted in duality (dvaita-mūlam). There is no other (na anyat... asti) remedy (bheṣajam) for that (tasya) (but this:) All (sarvam) this (etad) perceptible reality (dṛśyam) (is) false (mṛṣā). I (aham) (am) a Single (eka) (and) Pure (amalaḥ) (Reality consisting of) Consciousness and Bliss --lit. sap, taste, etc.-- (cit-rasaḥ)||2-16||
बोधमात्रोऽहमज्ञानादुपाधिः कल्पितो मया।
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम॥२-१७॥
Bodhamātro'hamajñānādupādhiḥ kalpito mayā|
Evaṁ vimṛśato nityaṁ nirvikalpe sthitirmama||2-17||
I (aham) (am) solely Consciousness (bodha-mātraḥ). I have imagined (kalpitaḥ mayā) the upādhi --limiting conditioning-- (upādhi) due to ignorance (ajñānāt). When I reflect (vimṛśataḥ) in this way (evam) constantly (nityam), I remain --lit. "My permanence"-- (sthitiḥ mama) in Nirvikalpa --in a state devoid of vikalpa-s or mental fluctuations-- (nirvikalpe)||2-17||
न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्ता निराश्रया।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम्॥२-१८॥
Na me bandho'sti mokṣo vā bhrāntiḥ śāntā nirāśrayā|
Aho mayi sthitaṁ viśvaṁ vastuto na mayi sthitam||2-18||
There is no (na... asti) bondage (bandhaḥ) or (vā) Liberation (mokṣaḥ) for Me (me), (and) the confusion (bhrāntiḥ), being without support (nirāśrayā), has subsided (śāntā). O! (aho), (although) the universe (viśvam) remains (sthitam) in Me (mayi), really (vastutas) it does not remain (na... sthitam) in Me (mayi)||2-18||
सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम्।
शुद्धचिन्मात्र आत्मा च तत्कस्मिन्कल्पनाधुना॥२-१९॥
Saśarīramidaṁ viśvaṁ na kiñciditi niścitam|
Śuddhacinmātra ātmā ca tatkasminkalpanādhunā||2-19||
This (idam) universe (viśvam), together with the body (sa-śarīram), is definitely «nothing» (na kiñcid iti niścitam), and (ca) the Ātmā (ātmā) is solely Pure Consciousness (śuddha-cit-mātraḥ). Therefore (tad), now (adhunā) on what (kasmin) (will it be based) the imagination (kalpanā)?||2-19||
शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा।
कल्पनामात्रमेवैतत्किं मे कार्यं चिदात्मनः॥२-२०॥
Śarīraṁ svarganarakau bandhamokṣau bhayaṁ tathā|
Kalpanāmātramevaitatkiṁ me kāryaṁ cidātmanaḥ||2-20||
This (etad) is only imagination (kalpanā-mātram eva): Body (śarīram), Heaven and Hell (svarga-narakau), bondage and Liberation (bandha-mokṣau), as well as (tathā) fear (bhayam). What (kim) have I to do (me kāryam), who am Consciousness (cit-ātmanaḥ), (with all that)?||2-20||
अहो जनसमूहेऽपि न द्वैतं पश्यतो मम।
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम्॥२-२१॥
Aho janasamūhe'pi na dvaitaṁ paśyato mama|
Araṇyamiva saṁvṛttaṁ kva ratiṁ karavāṇyaham||2-21||
O! (aho), for Me (mama), for the One who perceives (paśyatas), there is no duality (na dvaitam) even (api) in a multitude of people (jana-samūhe), as if (iva) (such duality) had become (saṁvṛttam) a forest (araṇyam). Where (kva) (then) should I develop attachment (ratim karavāṇi aham)?||2-21||
नाहं देहो न मे देहो जीवो नाहमहं हि चित्।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा॥२-२२॥
Nāhaṁ deho na me deho jīvo nāhamahaṁ hi cit|
Ayameva hi me bandha āsīdyā jīvite spṛhā||2-22||
I (aham) (am) not (na) the body (dehaḥ) nor (na) do I have a body (me dehaḥ). I (aham) (am) not (na) the jīva --the individual soul which is the upādhi of the Ātmā-- (jīvaḥ). I (aham) (am) truly (hi) Consciousness (cit). Only (eva) this (ayam) (is) undoubtedly (hi) my (me) bondage (bandhaḥ): That (yā) there was (āsīt) a desire (spṛhā) to live (jīvite)||2-22||
अहो भुवनकल्लोलैर्विचित्रैर्द्राक्समुत्थितम्।
मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते॥२-२३॥
Aho bhuvanakallolairvicitrairdrāksamutthitam|
Mayyanantamahāmbhodhau cittavāte samudyate||2-23||
When the mental wind (citta-vāte samudyate) arises in Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), quickly (drāk) there appears (a manifestation) (samutthitam) endowed with various waves of worlds (bhuvana-kallolaiḥ vicitraiḥ) --Janaka's Sanskrit is a bit convoluted--||2-23||
मय्यनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति।
अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः॥२-२४॥
Mayyanantamahāmbhodhau cittavāte praśāmyati|
Abhāgyājjīvavaṇijo jagatpoto vinaśvaraḥ||2-24||
When the mental wind subsides (citta-vāte praśāmyati) in Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), unfortunately (abhāgyāt) the merchant (called) the jīva (jīva-vaṇijaḥ) has his ship (named) universe (jagat-potaḥ) perishing --being destroyed-- (vinaśvaraḥ) --the Sanskrit could have been better--||2-24||
मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचयः।
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः॥२-२५॥
Mayyanantamahāmbhodhāvāścaryaṁ jīvavīcayaḥ|
Udyanti ghnanti khelanti praviśanti svabhāvataḥ||2-25||
In Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), wonderfully (āścaryam), waves of jīva-s --of individual souls-- (jīva-vīcayaḥ) spontaneously (svabhāvatas) arise (udyanti), beat (ghnanti), move to and fro (khelanti) (and) penetrate (praviśanti)||2-25||
Chapter 3
अष्टावक्र उवाच॥
अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः।
तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः॥३-१॥
Aṣṭāvakra uvāca||
Avināśinamātmānamekaṁ vijñāya tattvataḥ|
Tavātmajñānasya dhīrasya kathamarthārjane ratiḥ||3-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
After knowing (vijñāya) really (tattvatas) that the Ātmā is One and Indestructible (avināśinam ātmānam ekam), how (katham) (can there be) attachment (ratiḥ) to the acquisition of wealth (artha-arjane) in someone like you, who are a serious and intelligent knower of the Ātmā (tava ātma-jñasya dhīrasya)?||3-1||
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे॥३-२॥
Ātmājñānādaho prītirviṣayabhramagocare|
Śukterajñānato lobho yathā rajatavibhrame||3-2||
Alas! (aho), due to ignorance of the Ātmā (ātma-ajñānāt), (there exists) addiction (prītiḥ) to the sphere where (reigns) the confusion of sense objects (viṣaya-bhrama-gocare), as (yathā) greed (lobhaḥ), due to ignorance (ajñānatas), for a pearl oyster (śukteḥ) when mistaking it for silver (rajata-vibhrame)||3-2||
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि॥३-३॥
Viśvaṁ sphurati yatredaṁ taraṅgā iva sāgare|
So'hamasmīti vijñāya kiṁ dīna iva dhāvasi||3-3||
(The Ātmā is) where (yatra) this (idam) universe (viśvam) springs forth (sphurati) as (iva) waves (taraṅgāḥ) in the ocean (sāgare). After knowing (vijñāya) that (iti) «I (aham) am (asmi) He --the Ātmā-- (saḥ)», why (kim) do you run (dhāvasi) as if (iva) you were someone afflicted and miserable (dīnaḥ)?||3-3||
श्रुत्वापि शुद्धचैतन्यमात्मानमतिसुन्दरम्।
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति॥३-४॥
Śrutvāpi śuddhacaitanyamātmānamatisundaram|
Upasthe'tyantasaṁsakto mālinyamadhigacchati||3-4||
Even (api) after hearing (śrutvā) that the Ātmā is Supremely Beautiful and Pure Consciousness (śuddha-caitanyam ātmānam ati-sundaram), one (follows) extremely attached (atyanta-saṁsaktaḥ) to the genitals (upasthe) (and thus) becomes impure (mālinyam adhigacchati)||3-4||
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि।
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते॥३-५॥
Sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani|
Munerjānata āścaryaṁ mamatvamanuvartate||3-5||
Wonderfully (āścaryam), (even) in the case of the sage who knows (muneḥ jānataḥ) the Ātmā (ātmānam) in all beings (sarva-bhūteṣu ca) and (ca) all beings (sarva-bhūtāni) in the Ātmā (ātmani), the state of «mine-ness» (mamatvam) continues (anuvartate)||3-5||
आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः।
आश्चर्यं कामवशगो विकलः केलिशिक्षया॥३-६॥
Āsthitaḥ paramādvaitaṁ mokṣārthe'pi vyavasthitaḥ|
Āścaryaṁ kāmavaśago vikalaḥ keliśikṣayā||3-6||
Extraordinarily (āścaryam), someone who has reached (āsthitaḥ) the Supreme Non-Dualism (parama-advaitam) (and) who is established (vyavasthitaḥ) even (api) in the goal of Liberation (mokṣa-arthe), (also) remains under the sway of carnal desire (kāma-vaśa-gaḥ) (and) becomes confused (vikalaḥ) by the art of amorous play (keli-śikṣayā)||3-6||
उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः।
आश्चर्यं काममाकाङ्क्षेत्कालमन्तमनुश्रितः॥३-७॥
Udbhūtaṁ jñānadurmitramavadhāryātidurbalaḥ|
Āścaryaṁ kāmamākāṅkṣetkālamantamanuśritaḥ||3-7||
Strangely (ācaryam), after understanding (avadhārya) that the upsurge (of sexual desire) (udbhūtam) is not friendly to Knowledge (jñāna-durmitram), (even so,) someone extremely weak (ati-durbalaḥ) who has reached (anuśritaḥ) the last part of his life --lit. «the final time»-- (kālam antam) (still) desires (ākāṅkṣet) carnal gratification (kāmam)||3-7||
इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः।
आश्चर्यं मोक्षकामस्य मोक्षादेव विभीषिका॥३-८॥
Ihāmutra viraktasya nityānityavivekinaḥ|
Āścaryaṁ mokṣakāmasya mokṣādeva vibhīṣikā||3-8||
Amazingly (āścaryam), in the case of someone who is dispassionate (viraktasya) in this world and the next (ihāmutra), who discerns between the eternal and the ephemeral (nitya-anitya-vivekinaḥ), (and) who desires Liberation (mokṣa-kāmasya), (there is) terror (vibhīṣikā) of Liberation itself (mokṣāt eva)||3-8||
धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा।
आत्मानं केवलं पश्यन्न तुष्यति न कुप्यति॥३-९॥
Dhīrastu bhojyamāno'pi pīḍyamāno'pi sarvadā|
Ātmānaṁ kevalaṁ paśyanna tuṣyati na kupyati||3-9||
But (your) the wise and intelligent person (dhīraḥ) who always perceives (sarvadā... paśyan) only (kevalam) the Ātmā (ātmānam) neither rejoices (na tuṣyati) nor (na) becomes angry (kupyati) even (api) when made to enjoy (bhojyamānaḥ) (or) even (api) when made to suffer (pīḍyamānaḥ)||3-9||
चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत्।
संस्तवे चापि निन्दायां कथं क्षुभ्येन्महाशयः॥३-१०॥
Ceṣṭamānaṁ śarīraṁ svaṁ paśyatyanyaśarīravat|
Saṁstave cāpi nindāyāṁ kathaṁ kṣubhyenmahāśayaḥ||3-10||
A very noble person (mahāśayaḥ) perceives (paśyati) his own body (śarīram svam) acting (ceṣṭamānam) as if it were another's body (anya-śarīra-vat); (then,) how (katham) could he be disturbed (kṣubhyet) in praise (saṁstave) and even (ca api) in censure (nindāyām)?||3-10||
मायामात्रमिदं विश्वं पश्यन्विगतकौतुकः।
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः॥३-११॥
Māyāmātramidaṁ viśvaṁ paśyanvigatakautukaḥ|
Api sannihite mṛtyau kathaṁ trasyati dhīradhīḥ||3-11||
(If) the sage --lit. «of intelligent intellect»-- (dhīra-dhīḥ) who has lost all interest (vigata-kautukaḥ) perceives (paśyan) that this (idam) universe (viśvam) is only Māyā (māyā-mātram), how (katham) could he fear (trasyati) even (api) when death is near (sannihite mṛtyau)?||3-11||
निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः।
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते॥३-१२॥
Niḥspṛhaṁ mānasaṁ yasya nairāśye'pi mahātmanaḥ|
Tasyātmajñānatṛptasya tulanā kena jāyate||3-12||
In the case of that high-souled person (mahā-ātmanaḥ... tasya) who is satisfied with the Knowledge of the Ātmā (ātma-jñāna-tṛptasya), (and) whose (yasya) mind (mānasam) is free from desires (niḥspṛham) even (api) in hopelessness (nairāśye), with whom (kena) could there be (jāyate) equality (tulanā)? --that is, no one is equal to him--||3-12||
स्वभावादेव जानानो दृश्यमेतन्न किञ्चन।
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः॥३-१३॥
Svabhāvādeva jānāno dṛśyametanna kiñcana|
Idaṁ grāhyamidaṁ tyājyaṁ sa kiṁ paśyati dhīradhīḥ||3-13||
(If) the person of wise intellect (dhīra-dhīḥ) knows (jānānaḥ) that this (etad) perceptible reality (dṛśyam) is, by nature, nothing (svabhāvāt eva... na kiñcana), (then,) why (kim) should he see --I expected the optative conjugation-- (saḥ... paśyati) this (idam) as acceptable (grāhyam) (and) this (other) (idam) as rejectable (tyājyam)?||3-13||
अन्तस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः।
यदृच्छयागतो भोगो न दुःखाय न तुष्टये॥३-१४॥
Antastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ|
Yadṛcchayāgato bhogo na duḥkhāya na tuṣṭaye||3-14||
For the one who has internally abandoned (all) stupidity and attachment to objects (antar-tyakta-kaṣāyasya), who is indifferent to the pairs of opposites (nirdvandvasya), (and) who is free from desires (nirāśiṣaḥ), an enjoyment (bhogaḥ) that has come to him (āgataḥ) spontaneously/by accident/unexpectedly (yadṛcchayā) generates no pain (na duḥkhāya) nor satisfaction/contentment (na tuṣṭaye)||3-14||
Chapter 4
जनक उवाच॥
हन्तात्मज्ञस्य धीरस्य खेलतो भोगलीलया।
न हि संसारवाहीकैर्मूढैः सह समानता॥४-१॥
Janaka uvāca||
Hantātmajñasya dhīrasya khelato bhogalīlayā|
Na hi saṁsāravāhīkairmūḍhaiḥ saha samānatā||4-1||
Janaka (janakaḥ) said (uvāca):
Ah! (hanta) There is no similarity at all (na hi... samānatā) between the sage knower of the Ātmā who plays (ātma-jñasya dhīrasya khelataḥ) with the pastime of enjoyment (bhoga-līlayā) (and) the deluded oxen of Saṁsāra --it refers to ordinary deluded people who are like beasts of burden-- (saṁsāra-vāhīkaiḥ mūḍhaiḥ saha)||4-1||
यत्पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः।
अहो तत्र स्थितो योगी न हर्षमुपगच्छति॥४-२॥
Yatpadaṁ prepsavo dīnāḥ śakrādyāḥ sarvadevatāḥ|
Aho tatra sthito yogī na harṣamupagacchati||4-2||
(There exists) a state (padam) that (yad) all the afflicted deities, beginning with Indra (dīnāḥ śakra-ādyāḥ sarva-devatāḥ), desire to reach (prepsavaḥ). Alas! (aho), the yogī (yogī) does not rejoice (harṣam upagacchati) while remaining (sthitaḥ) there --in that state-- (tatra)||4-2||
तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते।
न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः॥४-३॥
Tajjñasya puṇyapāpābhyāṁ sparśo hyantarna jāyate|
Na hyākāśasya dhūmena dṛśyamānāpi saṅgatiḥ||4-3||
For the one who knows That --the Ātmā-- (tad-jñasya), no contact (sparśaḥ hi... na) with virtue and sin (puṇya-pāpābhyām) arises (jāyate) within (antar), (just as) there is also no visible union (na hi... dṛśyamānā api saṅgatiḥ) of space (ākāśasya) with smoke (dhūmena)||4-3||
आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना।
यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः॥४-४॥
Ātmaivedaṁ jagatsarvaṁ jñātaṁ yena mahātmanā|
Yadṛcchayā vartamānaṁ taṁ niṣeddhuṁ kṣameta kaḥ||4-4||
All (sarvam) this (idam) universe (jagat) that has been known (jñātam) as the Ātmā Himself (ātmā eva) by such a high-souled one (yena mahā-ātmanā) exists (vartamānam) spontaneously (yadṛcchayā). Who (kaḥ) could (kṣameta) forbid him --such a high-souled one-- (tam niṣeddhum)? --I am tired of Janaka and his such strange Sanskrit, or perhaps there are typographical errors--||4-4||
आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे।
विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने॥४-५॥
Ābrahmastambaparyante bhūtagrāme caturvidhe|
Vijñasyaiva hi sāmarthyamicchānicchāvivarjane||4-5||
In the fourfold collection of beings, from Brahmā to a blade of grass (ā-brahma-stamba-paryante bhūta-grāme caturvidhe), the capacity (sāmarthyam) to abandon desires and aversions (icchā-anicchā-vivarjane) belongs solely to the knower --to the sage-- (vijñasya eva hi)||4-5||
आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरम्।
यद्वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित्॥४-६॥
Ātmānamadvayaṁ kaścijjānāti jagadīśvaram|
Yadvetti tatsa kurute na bhayaṁ tasya kutracit||4-6||
(Rarely) someone (kaścid) knows (jānāti) the Ātmā (ātmānam) as non-dual (advayam) (and) as the Lord of the universe (jagat-īśvaram). What (yad... tad) he (saḥ) knows (vetti), he does (kurute). For him (tasya) there is no fear (na bhayam) anywhere (kutracid)||4-6||
Chapter 5
अष्टावक्र उवाच॥
न ते सङ्गोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि।
सङ्घातविलयं कुर्वन्नेवमेव लयं व्रज॥५-१॥
Aṣṭāvakra uvāca||
Na te saṅgo'sti kenāpi kiṁ śuddhastyaktumicchasi|
Saṅghātavilayaṁ kurvannevameva layaṁ vraja||5-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
There is no (na... asti) contact (saṅgaḥ) of Yours (te) with anything (na... kenāpi). (You are) Pure (śuddhaḥ). (Then,) what (kim) do you wish (icchasi) to abandon (tyaktum)? Having completely dissolved the mass --it refers to the body, which is a collection of various things-- (saṅghāta-vilayam kurvan), reach (vraja) in this way (evam eva) dissolution (layam)||5-1||
उदेति भवतो विश्वं वारिधेरिव बुद्बुदः।
इति ज्ञात्वैकमात्मानमेवमेव लयं व्रज॥५-२॥
Udeti bhavato viśvaṁ vāridheriva budbudaḥ|
Iti jñātvaikamātmānamevameva layaṁ vraja||5-2||
The universe (viśvam) arises (udeti) from You (bhavataḥ) as (iva) a bubble (budbudaḥ) from the ocean (vāridheḥ). Thus (iti), having known (jñātvā) the One Ātmā (ekam ātmānam), reach (vraja) in this way (evam eva) dissolution (layam)||5-2||
प्रत्यक्षमप्यवस्तुत्वाद्विश्वं नास्त्यमले त्वयि।
रज्जुसर्प इव व्यक्तमेवमेव लयं व्रज॥५-३॥
Pratyakṣamapyavastutvādviśvaṁ nāstyamale tvayi|
Rajjusarpa iva vyaktamevameva layaṁ vraja||5-3||
Although (api) present before the eyes (pratyakṣam), in You who are Pure (amale tvayi) there is no (na asti) universe (viśvam), since it is unreal (avastutvāt) and becomes manifested (vyaktam) just like (iva) the snake in the rope (rajju-sarpaḥ). Reach (vraja) in this way (evam eva) dissolution (layam)||5-3||
समदुःखसुखः पूर्ण आशानैराश्ययोः समः।
समजीवितमृत्युः सन्नेवमेव लयं व्रज॥५-४॥
Samaduḥkhasukhaḥ pūrṇa āśānairāśyayoḥ samaḥ|
Samajīvitamṛtyuḥ sannevameva layaṁ vraja||5-4||
Being (san) equanimous in pleasure and pain (sama-duḥkha-sukhaḥ), Full and Perfect (pūrṇaḥ), equanimous (samaḥ) in hope and hopelessness (āśā-nairāśyayoḥ), (and) equanimous before life and death (sama-jīvita-mṛtyuḥ), reach (vraja) in this way (evam eva) dissolution (layam)||5-4||
Chapter 6
जनक उवाच॥
आकाशवदनन्तोऽहं घटवत्प्राकृतं जगत्।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६-१॥
Janaka uvāca||
Ākāśavadananto'haṁ ghaṭavatprākṛtaṁ jagat|
Iti jñānaṁ tathaitasya na tyāgo na graho layaḥ||6-1||
I (aham) (am) Infinite (anantaḥ) like the ether or space (ākāśa-vat), (while) the ordinary (prākṛtam) universe (jagat) (is) like a pot (ghaṭa-vat). This is Knowledge (iti jñānam). In this way (tathā), there is neither rejection (na tyāgaḥ) nor acceptance (grahaḥ) of this --of the universe-- (etasya), (but rather) its (etasya) dissolution (layaḥ)||6-1||
महोदधिरिवाहं स प्रपञ्चो वीचिसन्निभः।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६-२॥
Mahodadhirivāhaṁ sa prapañco vīcisannibhaḥ|
Iti jñānaṁ tathaitasya na tyāgo na graho layaḥ||6-2||
I (aham) (am) like (iva) a Great Ocean (mahā-udadhiḥ), (and) the (universal) manifestation (saḥ prapañcaḥ) (is) like a wave (vīci-sannibhaḥ). This is Knowledge (iti jñānam). In this way (tathā), there is neither rejection (na tyāgaḥ) nor acceptance (grahaḥ) of this --of the universe-- (etasya), (but rather) its (etasya) dissolution (layaḥ)||6-2||
अहं स शुक्तिसङ्काशो रूप्यवद्विश्वकल्पना।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६-३॥
Ahaṁ sa śuktisaṅkāśo rūpyavadviśvakalpanā|
Iti jñānaṁ tathaitasya na tyāgo na graho layaḥ||6-3||
I (aham) (am) like a pearl oyster (śukti-saṅkāśaḥ), (and) the imagination (called) universe is like the silver (rūpya-vat-viśva-kalpanā). This is Knowledge (iti jñānam). In this way (tathā), there is neither rejection (na tyāgaḥ) nor acceptance (grahaḥ) of this --of the universe-- (etasya), (but rather) its (etasya) dissolution (layaḥ)||6-3||
अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६-४॥
Ahaṁ vā sarvabhūteṣu sarvabhūtānyatho mayi|
Iti jñānaṁ tathaitasya na tyāgo na graho layaḥ||6-4||
I (aham vā) (am) in all beings (sarva-bhūteṣu) and (atho) all beings (sarvabhūtāni) (are) in Me (mayi). This is Knowledge (iti jñānam). Thus (tathā), there is neither rejection (na tyāgaḥ) nor acceptance (grahaḥ) of this --of the universe-- (etasya), (but rather) its (etasya) dissolution (layaḥ)||6-4||
Chapter 7
जनक उवाच॥
मय्यनन्तमहाम्भोधौ विश्वपोत इतस्ततः।
भ्रमति स्वान्तवातेन न ममास्त्यसहिष्णुता॥७-१॥
Janaka uvāca||
Mayyanantamahāmbhodhau viśvapota itastataḥ|
Bhramati svāntavātena na mamāstyasahiṣṇutā||7-1||
Janaka (janakaḥ) said (uvāca):
In Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), the boat of the universe (viśva-potaḥ) wanders (bhramati) here and there (itas tatas), (impelled) by the wind of its mind (sva-anta-vātena). I am not impatient --lit. «I have no impatience»-- (na mama asti asahiṣṇutā)||7-1||
मय्यनन्तमहाम्भोधौ जगद्वीचिः स्वभावतः।
उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः॥७-२॥
Mayyanantamahāmbhodhau jagadvīciḥ svabhāvataḥ|
Udetu vāstamāyātu na me vṛddhirna ca kṣatiḥ||7-2||
In Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), let the wave of the universe arise or disappear (jagat-vīciḥ... udetu vā astam āyātu) spontaneously (svabhāvatas)! I neither increase (na me vṛddhiḥ) nor diminish (na ca kṣatiḥ)||7-2||
मय्यनन्तमहाम्भोधौ विश्वं नाम विकल्पना।
अतिशान्तो निराकार एतदेवाहमास्थितः॥७-३॥
Mayyanantamahāmbhodhau viśvaṁ nāma vikalpanā|
Atiśānto nirākāra etadevāhamāsthitaḥ||7-3||
In Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), (lies) the imagination (vikalpanā) named (nāma) universe (viśvam). I (aham), (who am) only This --I expected «That», the Ātmā-- (etad eva), remain (āsthitaḥ) extremely Peaceful (ati-śāntaḥ) (and) Formless (nirākāraḥ) --the Sanskrit is very confusing here--||7-3||
नात्मा भावेषु नो भावस्तत्रानन्ते निरञ्जने।
इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्थितः॥७-४॥
Nātmā bhāveṣu no bhāvastatrānante nirañjane|
Ityasakto'spṛhaḥ śānta etadevāhamāsthitaḥ||7-4||
The Ātmā (ātmā) is not (is) (na) in positive entities --objects, etc.-- (bhāveṣu) nor (no) is the positive entity --I expected «bhāvāḥ»-- (bhāvaḥ) (is) in Him (tatra) who is Infinite and Stainless (anante nirañjane). Thus (iti), I (aham), (who am) only This --the Ātmā-- (etad eva), remain (āsthitaḥ) Free from attachment and desires (asakta aspṛhaḥ), (and) Peaceful (śāntaḥ)||7-4||
अहो चिन्मात्रमेवाहमिन्द्रजालोपमं जगत्।
इति मम कथं कुत्र हेयोपादेयकल्पना॥७-५॥
Aho cinmātramevāhamindrajālopamaṁ jagat|
Iti mama kathaṁ kutra heyopādeyakalpanā||7-5||
O (aho), I (aham) (am) only Pure Consciousness (cit-mātram eva), (and) the universe (jagat) is similar to Indra's net --a delusion, a magic trick-- (indrajāla-upamam). Thus (iti), how (katham) (and) where (kutra) could I have the imagination of acceptable and rejectable (mama... heya-upādeya-kalpanā)?||7-5||
Chapter 8
अष्टावक्र उवाच॥
तदा बन्धो यदा चित्तं किञ्चिद्वाञ्छति शोचति।
किञ्चिन्मुञ्चति गृह्णाति किञ्चिद्धृष्यति कुप्यति॥८-१॥
Aṣṭāvakra uvāca||
Tadā bandho yadā cittaṁ kiñcidvāñchati śocati|
Kiñcinmuñcati gṛhṇāti kiñciddhṛṣyati kupyati||8-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
When (yadā) the mind (cittam) desires (vāñchati) (or) grieves (śocati) for something (kiñcid), abandons (muñcati) (or) accepts (gṛhṇāti) something (kiñcid), rejoices (hṛṣyati) (or) becomes angry (kupyati) for something (kiñcid), then (tadā) (there is) bondage (bandhaḥ)||8-1||
तदा मुक्तिर्यदा चित्तं न वाञ्छति न शोचति।
न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति॥८-२॥
Tadā muktiryadā cittaṁ na vāñchati na śocati|
Na muñcati na gṛhṇāti na hṛṣyati na kupyati||8-2||
When (yadā) the mind (cittam) neither desires (na vāñchati) nor grieves (na śocati), neither abandons (na muñcati) nor accepts (na gṛhṇāti), neither rejoices (na hṛṣyati) nor becomes angry (kupyaty), then (tadā) (there is) Liberation (muktiḥ)||8-1||
तदा बन्धो यदा चित्तं सक्तं कास्वपि दृष्टिषु।
तदा मोक्षो यदा चित्तमसक्तं सर्वदृष्टिषु॥८-३॥
Tadā bandho yadā cittaṁ saktaṁ kāsvapi dṛṣṭiṣu|
Tadā mokṣo yadā cittamasaktaṁ sarvadṛṣṭiṣu||8-3||
When (yadā) the mind (cittam) is attached (saktam) to whatever it sees/perceives (kāsvapi dṛṣṭiṣu), then (tadā) (there is) bondage (bandhaḥ). When (yadā) the mind (cittam) is not attached (asaktam) to all that it sees/perceives (sarva-dṛṣṭiṣu), then (tadā) (there is) Liberation (mokṣaḥ)||8-3||
यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा।
मत्वेति हेलया किञ्चिन्मा गृहाण विमुञ्च मा॥८-४॥
Yadā nāhaṁ tadā mokṣo yadāhaṁ bandhanaṁ tadā|
Matveti helayā kiñcinmā gṛhāṇa vimuñca mā||8-4||
When (yadā) there is no (na) I --it refers to the ego-- (aham), then (tadā) (there is) Liberation (mokṣaḥ). When (yadā) (there is) I (aham), then (tadā) (there is) bondage (bandhanam). Thinking (matvā) thus (iti), playfully (helayā), neither (mā) accept (gṛhāṇa) nor (mā) reject (vimuñca) anything (kiñcid)||8-4||
Chapter 9
अष्टावक्र उवाच॥
कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा।
एवं ज्ञात्वेह निर्वेदाद्भव त्यागपरोऽव्रती॥९-१॥
Aṣṭāvakra uvāca||
Kṛtākṛte ca dvandvāni kadā śāntāni kasya vā|
Evaṁ jñātveha nirvedādbhava tyāgaparo'vratī||9-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
Whose (kasya) are what has been done and what has not been done (kṛta-akṛte), and (ca) the pairs of opposites (dvandvāni)?, or (vā) when (kadā) do they cease (śāntāni)? Having known (jñātvā) thus (evam), through complete indifference (nirvedāt) here --in this world-- (iha), become (bhava) one who observes no religious vows (avratī) (and) who is devoted to renunciation (tyāga-paraḥ)||9-1||
कस्यापि तात धन्यस्य लोकचेष्टावलोकनात्।
जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः॥९-२॥
Kasyāpi tāta dhanyasya lokaceṣṭāvalokanāt|
Jīvitecchā bubhukṣā ca bubhutsopaśamaṁ gatāḥ||9-2||
O little one! (tāta), in the case of some blessed one (kasyāpi... dhanyasya), the desire to live (jīvita-icchā), the desire to enjoy (bubhukṣā) and (ca) the desire to know (bubhutsā) have ceased (upaśamam gatāḥ) contemplating the behavior of people --other translations are possible-- (loka-ceṣṭā-avalokanāt)||9-2||
अनित्यं सर्वमेवेदं तापत्रितयदूषितम्।
असारं निन्दितं हेयमिति निश्चित्य शाम्यति॥९-३॥
Anityaṁ sarvamevedaṁ tāpatritayadūṣitam|
Asāraṁ ninditaṁ heyamiti niścitya śāmyati||9-3||
One becomes serene (śāmyati) after resolving (niścitya) that (iti) all (sarvam eva) this (idam) is transient (anityam), is contaminated by the triple affliction (tāpa-tritaya-dūṣitam), is worthless (asāram), despicable (ninditam) (and) abandonable (heyam)||9-3||
कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणाम्।
तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात्॥९-४॥
Ko'sau kālo vayaḥ kiṁ vā yatra dvandvāni no nṛṇām|
Tānyupekṣya yathāprāptavartī siddhimavāpnuyāt||9-4||
What (kaḥ) (is) that (asau) time (kālaḥ) or (kim vā) that (asau) age --that period of life-- (vayas) where (yatra) the pairs of opposites (dvandvāni) are not (operative) (no) in the case of human beings (nṛṇām)? Having abandoned them --the pairs of opposites-- (tāni upekṣya), he who behaves in conformity with circumstances (yathā-prāpta-vartī) attains (avāpnuyāt) success/perfection (siddhim)||9-4||
नाना मतं महर्षीणां साधूनां योगिनां तथा।
दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः॥९-५॥
Nānā mataṁ maharṣīṇāṁ sādhūnāṁ yogināṁ tathā|
Dṛṣṭvā nirvedamāpannaḥ ko na śāmyati mānavaḥ||9-5||
Who (kaḥ) (is) the man (mānavaḥ) who, having become indifferent (nirvedam āpannaḥ) after seeing (dṛṣṭvā) the various opinions --I expected «nānāmatāni»-- (nānā matam) of great Seers (mah-ṛṣīṇām), holy men (sādhūnām) and (tathā) Yogī-s (yoginām), does not become serene (na śāmyati)?||9-5||
कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः।
निर्वेदसमतायुक्त्या यस्तारयति संसृतेः॥९-६॥
Kṛtvā mūrtiparijñānaṁ caitanyasya na kiṁ guruḥ|
Nirvedasamatāyuktyā yastārayati saṁsṛteḥ||9-6||
Is he not (na kim) a Guru (guruḥ) who (yaḥ), after perceiving the form --nature-- (kṛtvā mūrti-parijñānam) of Consciousness (caitanyasya), liberates (tārayati) from Saṁsāra (saṁsṛteḥ) through indifference, equanimity and reasoning (nirveda-samatā-yuktyā)?||9-6||
पश्य भूतविकारांस्त्वं भूतमात्रान्यथार्थतः।
तत्क्षणाद्बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि॥९-७॥
Paśya bhūtavikārāṁstvaṁ bhūtamātrānyathārthataḥ|
Tatkṣaṇādbandhanirmuktaḥ svarūpastho bhaviṣyasi||9-7||
See (paśya) the changes in the elements (bhūta-vikārān) as only the elements (bhūta-mātrān) really (yathārthatas), (and) at once (tatkṣaṇāt) you will become (tvam... bhaviṣyasi) one who resides in his essential nature (svarūpa-sthaḥ), free from bondage (bandha-nirmuktaḥ)||9-7||
वासना एव संसार इति सर्वा विमुञ्च ताः।
तत्त्यागो वासनात्यागात्स्थितिरद्य यथा तथा॥९-८॥
Vāsanā eva saṁsāra iti sarvā vimuñca tāḥ|
Tattyāgo vāsanātyāgātsthitiradya yathā tathā||9-8||
The latent tendencies themselves --the inclinations and desires-- (vāsanāḥ eva) (are) Saṁsāra (saṁsāraḥ). Thus (iti), abandon them all (sarvāḥ vimuñca tāḥ). Through the abandonment of (such) latent tendencies (vāsanā-tyāgāt) (there occurs) the abandonment of that --of Saṁsāra-- (tad-tyāgaḥ). Now (adya) you can remain --lit. «remaining»-- (sthitiḥ) as you please --lit. in whatever manner, in every way-- (yathā tathā)||9-8||
Chapter 10
अष्टावक्र उवाच॥
विहाय वैरिणं काममर्थं चानर्थसङ्कुलम्।
धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु॥१०-१॥
Aṣṭāvakra uvāca||
Vihāya vairiṇaṁ kāmamarthaṁ cānarthasaṅkulam|
Dharmamapyetayorhetuṁ sarvatrānādaraṁ kuru||10-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
After abandoning (vihāya) desire (kāmam) which is the enemy (vairiṇam), and (ca) wealth (artham) which is full of misfortune (anartha-saṅkulam), and even (api) dharma (dharmam) which is the cause (hetum) of these two --of desire and wealth-- (etayoḥ), develop indifference (anādaram kuru) towards everything (sarvatra)||10-1||
स्वप्नेन्द्रजालवत्पश्य दिनानि त्रीणि पञ्च वा।
मित्रक्षेत्रधनागारदारदायादिसम्पदः॥१०-२॥
Svapnendrajālavatpaśya dināni trīṇi pañca vā|
Mitrakṣetradhanāgāradāradāyādisampadaḥ||10-2||
See (paśya) the achievements and acquisitions (such as) friends, fields, money, houses, wife, gifts, etc. (mitra-kṣetra-dhana-āgāra-dāra-dāya-ādi-sampadaḥ) as a dream or as Indra's net --as a magic trick-- (svapna-indra-jāla-vat) (which lasts only) three (trīṇi) or (vā) five (pañca) days (dināni)||10-2||
यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै।
प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव॥१०-३॥
Yatra yatra bhavettṛṣṇā saṁsāraṁ viddhi tatra vai|
Prauḍhavairāgyamāśritya vītatṛṣṇaḥ sukhī bhava||10-3||
Wherever (yatra yatra) there may be (bhavet) desire --thirst-- (tṛṣṇā), know (viddhi) that Saṁsāra (saṁsāram) (is) there (tatra) certainly (vai). After resorting (āśritya) to intense dispassion (prauḍha-vairāgyam), be (bhava) one in whom desire has disappeared (vīta-tṛṣṇaḥ... bhava), (and) become (bhava) happy (sukhī)||10-3||
तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते।
भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः॥१०-४॥
Tṛṣṇāmātrātmako bandhastannāśo mokṣa ucyate|
Bhavāsaṁsaktimātreṇa prāptituṣṭirmuhurmuhuḥ||10-4||
Bondage (bandhaḥ) consists only of desires (tṛṣṇā-mātra-ātmakaḥ). The destruction of that --of bondage-- (tad-nāśaḥ) is said to be (ucyate) Liberation (mokṣaḥ). Through only detachment in relation to Saṁsāra (bhava-asaṁsakti-mātreṇa) (one attains) again and again (muhur muhur) the satisfaction/gratification/contentment that comes from achievement (prāpti-tuṣṭiḥ)||10-4||
त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा।
अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते॥१०-५॥
Tvamekaścetanaḥ śuddho jaḍaṁ viśvamasattathā|
Avidyāpi na kiñcitsā kā bubhutsā tathāpi te||10-5||
You (tvam) (are) the Only (ekaḥ) (and) Pure (śuddhaḥ) Consciousness (cetanaḥ), and (tathā) the universe (viśvam) (is) inert (jaḍam) (and) unreal (asat). Ignorance (avidyā) is nothing (na kiñcid) either (api). Nevertheless (all that) (tathā api), what (kā) (is) that (sā) desire to know (bubhutsā) of yours (te)?||10-5||
राज्यं सुताः कलत्राणि शरीराणि सुखानि च।
संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि॥१०-६॥
Rājyaṁ sutāḥ kalatrāṇi śarīrāṇi sukhāni ca|
Saṁsaktasyāpi naṣṭāni tava janmani janmani||10-6||
Birth after birth (janmani janmani), you have lost (naṣṭāni tava) kingdom (rājyam), sons (sutāḥ), wives (kalatrāṇi), bodies (śarīrāṇi) and (ca) pleasures (sukhāni), although you were attached (to all that) (saṁsaktasya api)||10-6||
अलमर्थेन कामेन सुकृतेनापि कर्मणा।
एभ्यः संसारकान्तारे न विश्रान्तमभून्मनः॥१०-७॥
Alamarthena kāmena sukṛtenāpi karmaṇā|
Ebhyaḥ saṁsārakāntāre na viśrāntamabhūnmanaḥ||10-7||
Enough (alam) of wealth (arthena), of desires (kāmena) (and) even (api) of good/virtuous actions (sukṛtena... karmaṇā)! In the forest of Saṁsāra (saṁsāra-kāntāre), the mind (manas) did not rest (ever) (na viśrāntam abhūt) because of them (ebhyaḥ)||10-7||
कृतं न कति जन्मानि कायेन मनसा गिरा।
दुःखमायासदं कर्म तदद्याप्युपरम्यताम्॥१०-८॥
Kṛtaṁ na kati janmāni kāyena manasā girā|
Duḥkhamāyāsadaṁ karma tadadyāpyuparamyatām||10-8||
How many (kati) births (janmāni) (has) painful (duḥkham) (and) fatiguing (āyāsa-dam) action (karma) not been done (kṛtam na) with body, mind and speech (kāyena manasā girā)? Therefore (tad), let it stop from now on (adya api uparamyatām)!||10-8||
Chapter 11
अष्टावक्र उवाच॥
भावाभावविकारश्च स्वभावादिति निश्चयी।
निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति॥११-१॥
Aṣṭāvakra uvāca||
Bhāvābhāvavikāraśca svabhāvāditi niścayī|
Nirvikāro gatakleśaḥ sukhenaivopaśāmyati||11-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
He who has the firm resolution (niścayī) that (iti) the change (that appears as) existence and nonexistence (bhāva-abhāva-vikāraḥ ca) (occurs) spontaneously/naturally (svabhāvāt) (becomes) immutable (nirvikāraḥ), free from afflictions (gata-kleśaḥ), (and) easily (sukhena eva) becomes serene (upaśāmyati)||11-1||
ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी।
अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते॥११-२॥
Īśvaraḥ sarvanirmātā nehānya iti niścayī|
Antargalitasarvāśaḥ śāntaḥ kvāpi na sajjate||11-2||
He who has the firm resolution (niścayī) that (iti) the Lord (īśvaraḥ) (is) the Creator of everything (sarva-nirmātā), (and that) here (iha) there is (na) no other (anyaḥ), (becomes) peaceful (śāntaḥ) (and) one in whom all his inner desires have vanished (antar-galita-sarva-āśas). He does not become attached (na sajjate) ever anywhere (kva api na)||11-2||
आपदः सम्पदः काले दैवादेवेति निश्चयी।
तृप्तः स्वस्थेन्द्रियो नित्यं न वाञ्छति न शोचति॥११-३॥
Āpadaḥ sampadaḥ kāle daivādeveti niścayī|
Tṛptaḥ svasthendriyo nityaṁ na vāñchati na śocati||11-3||
He who has the firm resolution (niścayī) that (iti) misfortunes (āpadaḥ) (and) successes (sampadaḥ) (occur) at (their own) time (kāle) due to providence/destiny/fate --and also «accidentally, by chance»-- (daivāt eva), is always (nityam) satisfied/content (tṛptaḥ) (and) with the indriya-s in the Self --with the powers of perception and action under control-- (sva-stha-indriyaḥ). He neither (na) desires (vāñchati) nor (na) grieves (śocati)||11-3||
सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी।
साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते॥११-४॥
Sukhaduḥkhe janmamṛtyū daivādeveti niścayī|
Sādhyādarśī nirāyāsaḥ kurvannapi na lipyate||11-4||
He who has the firm resolution (niścayī) that (iti) pleasure and pain (sukha-duḥkhe), (just like) birth and death (janma-mṛtyū), (occur) due to providence/destiny/fate --and also «accidentally, by chance»-- (daivāt eva), (becomes) one who does not contemplate goals --does not seek what most people seek-- (sādhya-adarśī) (and) who lacks fatigue and anguish (nirāyāsaḥ). Even (api) while doing (kurvan) he does not become attached (na lipyate)||11-4||
चिन्तया जायते दुःखं नान्यथेहेति निश्चयी।
तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः॥११-५॥
Cintayā jāyate duḥkhaṁ nānyatheheti niścayī|
Tayā hīnaḥ sukhī śāntaḥ sarvatra galitaspṛhaḥ||11-5||
He who has the firm resolution (niścayī) that (iti) here (iha) pain (duḥkham) comes into existence (jāyate) through thought (cintayā) (and) not (na) otherwise (anyathā), remains without it --without thought-- (tayā hīnaḥ), (and becomes) happy (sukhī), peaceful (śāntaḥ) (and) everywhere (sarvatra) one in whom desires have disappeared (galita-spṛhaḥ)||11-5||
नाहं देहो न मे देहो बोधोऽहमिति निश्चयी।
कैवल्यमिव सम्प्राप्तो न स्मरत्यकृतं कृतम्॥११-६॥
Nāhaṁ deho na me deho bodho'hamiti niścayī|
Kaivalyamiva samprāpto na smaratyakṛtaṁ kṛtam||11-6||
He who has the firm resolution (niścayī) that (iti) «I (aham) (am) not (na) the body (dehaḥ), nor (na) is the body (dehaḥ) mine (me); I (aham) (am) Consciousness (bodhaḥ)», does not remember (na smarati) what he did (kṛtam) (or) did not do (akṛtam), as if (iva) he had reached (samprāptaḥ) Kaivalya --lit. Isolation-- (kaivalyam)||11-6||
आब्रह्मस्तम्बपर्यन्तमहमेवेति निश्चयी।
निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः॥११-७॥
Ābrahmastambaparyantamahameveti niścayī|
Nirvikalpaḥ śuciḥ śāntaḥ prāptāprāptavinirvṛtaḥ||11-7||
He who has the firm resolution (niścayī) that (iti) «I Myself (aham eva) (am all,) from Brahmā down to a blade of grass (ā-brahma-stamba-paryantam)», (becomes) devoid of vikalpa-s --of mental fluctuations-- (nirvikalpaḥ), pure (śuciḥ), peaceful (śāntaḥ), (and) satisfied with/emancipated from what he has obtained or not (prāpta-aprāpta-vinirvṛtaḥ)||11-7||
नानाश्चर्यमिदं विश्वं न किञ्चिदिति निश्चयी।
निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति॥११-८॥
Nānāścaryamidaṁ viśvaṁ na kiñciditi niścayī|
Nirvāsanaḥ sphūrtimātro na kiñcidiva śāmyati||11-8||
He who has the firm resolution (niścayī) that (iti) this (idam) manifold and wonderful (nānā-āścaryam) universe (viśvam) is nothing (na kiñcid), (becomes) free of vāsanā-s or latent tendencies (nirvāsanaḥ), (and) only vibration (sphūrti-mātraḥ). (In fact,) he becomes serene (śāmyati) as if (iva) there were nothing (na kiñcid)||11-8||
Chapter 12
जनक उवाच॥
कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः।
अथ चिन्तासहस्तस्मादेवमेवाहमास्थितः॥१२-१॥
Janaka uvāca||
Kāyakṛtyāsahaḥ pūrvaṁ tato vāgvistarāsahaḥ|
Atha cintāsahastasmādevamevāhamāsthitaḥ||12-1||
Janaka (janakaḥ) said (uvāca):
First (pūrvam) (I became) unable to bear physical activities (kāya-kṛtya-asahaḥ), after that (tatas), (I became) unable to bear verbosity (vāk-vistara-asahaḥ), and (finally) (atha) (I became) unable to bear thought (cintā-asahaḥ). Therefore (tasmāt), I remain (aham āsthitaḥ) thus (evam eva)||12-1||
प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मनः।
विक्षेपैकाग्रहृदय एवमेवाहमास्थितः॥१२-२॥
Prītyabhāvena śabdāderadṛśyatvena cātmanaḥ|
Vikṣepaikāgrahṛdaya evamevāhamāsthitaḥ||12-2||
In the absence of pleasurable sensations (prīti-abhāvena) from sounds, etc. (śabda-ādeḥ), and (ca) since the Ātmā is not a perceptible object (a-dṛśyatvena... ātmanaḥ), (my) mind is very attentive to distractions --to eliminate them-- (vikṣepa-eka-agra-hṛdayaḥ). I remain (aham āsthitaḥ) thus (evam eva)||12-2||
समाध्यासादिविक्षिप्तौ व्यवहारः समाधये।
एवं विलोक्य नियममेवमेवाहमास्थितः॥१२-३॥
Samādhyāsādivikṣiptau vyavahāraḥ samādhaye|
Evaṁ vilokya niyamamevamevāhamāsthitaḥ||12-3||
For samādhi --trance-- (samādhaye) (one needs) to occupy oneself (vyavahāraḥ) with all the distraction (caused) by superimpositions, etc. (sama-adhyāsa-ādi-vikṣiptau) --Janaka's Sanskrit could be less convoluted, really--. Having perceived (vilokya) the rule/restriction (niyamam) so (evam), I remain (aham āsthitaḥ) thus (evam eva)||12-3||
हेयोपादेयविरहादेवं हर्षविषादयोः।
अभावादद्य हे ब्रह्मन्नेवमेवाहमास्थितः॥१२-४॥
Heyopādeyavirahādevaṁ harṣaviṣādayoḥ|
Abhāvādadya he brahmannevamevāhamāsthitaḥ||12-4||
In this way (evam), due to the lack of anything acceptable or rejectable (Heya-upādeya-virahāt), (and) due to the absence (abhāvāt) of joy and despondency (harṣa-viṣādayoḥ), now (adya), O (he) Brahma (brahman)!, I remain (aham āsthitaḥ) thus (evam eva)||12-4||
आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनम्।
विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः॥१२-५॥
Āśramānāśramaṁ dhyānaṁ cittasvīkṛtavarjanam|
Vikalpaṁ mama vīkṣyaitairevamevāhamāsthitaḥ||12-5||
A stage of life and its opposite --according to the Vedic scriptures, life is divided into four stages of twenty-five years each-- (āśrama-anāśramam), meditation (dhyānam), an exception/exclusion accepted by the mind (citta-svīkṛta-varjanam). After observing (vīkṣya) my (mama) vikalpa --mental fluctuation-- (vikalpam) (generated) by these (things) (etaiḥ), I remain (aham āsthitaḥ) thus (evam eva)||12-5||
कर्मानुष्ठानमज्ञानाद्यथैवोपरमस्तथा।
बुद्ध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थितः॥१२-६॥
Karmānuṣṭhānamajñānādyathaivoparamastathā|
Buddhvā samyagidaṁ tattvamevamevāhamāsthitaḥ||12-6||
Just as (yathā eva) the act of carrying out actions (karma-anuṣṭhānam) (comes) from ignorance (ajñānāt), similarly (tathā) the act of restraining (uparamaḥ) (also comes from ignorance). After knowing (buddhvā) correctly (samyak) this (idam) truth (tattvam), I remain (aham āsthitaḥ) thus (evam eva)||12-6||
अचिन्त्यं चिन्त्यमानोऽपि चिन्तारूपं भजत्यसौ।
त्यक्त्वा तद्भावनं तस्मादेवमेवाहमास्थितः॥१२-७॥
Acintyaṁ cintyamāno'pi cintārūpaṁ bhajatyasau|
Tyaktvā tadbhāvanaṁ tasmādevamevāhamāsthitaḥ||12-7||
Even (api) when thinking (cintyamānaḥ) of the Inconceivable (acintyam), one (asau) resorts (bhajati) to a form of thought (cintā-rūpam). After abandoning (tyaktvā) that (tad) conception/fantasy (bhāvanam), therefore (tasmāt), I remain (aham āsthitaḥ) thus (evam eva)||12-7||
एवमेव कृतं येन स कृतार्थो भवेदसौ।
एवमेव स्वभावो यः स कृतार्थो भवेदसौ॥१२-८॥
Evameva kṛtaṁ yena sa kṛtārtho bhavedasau|
Evameva svabhāvo yaḥ sa kṛtārtho bhavedasau||12-8||
He becomes (bhavet asau) successful --he has fulfilled his goal-- (saḥ kṛtārthaḥ) who (yena) has done it (kṛtam) in this way (evam eva). He becomes (bhavet asau) successful --he has fulfilled his goal-- (saḥ kṛtārthaḥ) whose essential nature (svabhāvaḥ yaḥ) is in this way (evam eva) --Janaka's Sanskrit is totally appalling, to say the least; anyway, this is what I understood, if it makes any sense--||12-8||
Chapter 13
जनक उवाच॥
अकिञ्चनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभम्।
त्यागादाने विहायास्मादहमासे यथासुखम्॥१३-१॥
Janaka uvāca||
Akiñcanabhavaṁ svāsthyaṁ kaupīnatve'pi durlabham|
Tyāgādāne vihāyāsmādahamāse yathāsukham||13-1||
Janaka (janakaḥ) said (uvāca):
Self-dependence --lit. the healthy state of body and soul-- (svāsthyam) occasioned (by knowing that) there is nothing else (than the Ātmā) (akiñcana-bhavam) is difficult to achieve (durlabham), even (api) in the condition of wearing a loincloth --that is, in the condition of practicing absolute renunciation-- (kaupīnatve). After abandoning (vihāya) renunciation and acceptance (tyāga-ādāne), I remain (aham āse) therefore (asmāt) at ease (yathāsukham)||13-1||
कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खिद्यते।
मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम्॥१३-२॥
Kutrāpi khedaḥ kāyasya jihvā kutrāpi khidyate|
Manaḥ kutrāpi tattyaktvā puruṣārthe sthitaḥ sukham||13-2||
(There is) fatigue (khedaḥ) of the body (kāyasya) somewhere (kutra api), the tongue (jihvā) gets tired (khidyate) somewhere (kutra api), (and) the mind (manas) in some (other) place (kutra api). After abandoning (tyaktvā) that (tad), I remain --lit. remaining-- (sthitaḥ) happy (sukham) in the goal of existence (puruṣa-arthe) --the Sanskrit is very convoluted, as it is usual in Janaka--||13-2||
कृतं किमपि नैव स्यादिति सञ्चिन्त्य तत्त्वतः।
यदा यत्कर्तुमायाति तत्कृत्वासे यथासुखम्॥१३-३॥
Kṛtaṁ kimapi naiva syāditi sañcintya tattvataḥ|
Yadā yatkartumāyāti tatkṛtvāse yathāsukham||13-3||
After truly weighing in the mind (sañcintya tattvatas) that (iti) there is nothing at all (kim api na eva) that is performed (by the Ātmā) (kṛtam... syāt), when (yadā) what (yad) has to be done (kartum) (simply) arrives (āyāti), doing it (tad kṛtvā) I remain (āse) at ease (yathāsukham)||13-3||
कर्मनैष्कर्म्यनिर्बन्धभावा देहस्थयोगिनः।
संयोगायोगविरहादहमासे यथासुखम्॥१३-४॥
Karmanaiṣkarmyanirbandhabhāvā dehasthayoginaḥ|
Saṁyogāyogavirahādahamāse yathāsukham||13-4||
The yogī-s who remain in the body --who are attached to it-- (deha-stha-yoginaḥ) insist on action and inaction (karma-naiṣkarmya-nirbandha-bhāvāḥ). Due to the lack of association and disassociation (saṁyoga-ayoga-virahāt), I remain (aham āse) at ease (yathāsukham)||13-4||
अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा।
तिष्ठन्गच्छन्स्वपन्तस्मादहमासे यथासुखम्॥१३-५॥
Arthānarthau na me sthityā gatyā na śayanena vā|
Tiṣṭhangacchansvapantasmādahamāse yathāsukham||13-5||
Both what is expedient/opportune/advantageous/good and what is not (artha-anarthau) are not mine (na me... na) whether by staying still (sthityā), moving (gatyā) or (vā) resting/sleeping (śayanena). Therefore (tasmāt), staying still (tiṣṭhan), going (gacchan) (and) sleeping (svapan), I remain (aham āse) at ease (yathāsukham)||13-5||
स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा।
नाशोल्लासौ विहायास्मादहमासे यथासुखम्॥१३-६॥
Svapato nāsti me hāniḥ siddhiryatnavato na vā|
Nāśollāsau vihāyāsmādahamāse yathāsukham||13-6||
I have no loss (na asti me hāniḥ) from sleeping (svapatas) nor (na vā) success/prosperity (siddhiḥ) from exerting myself (yatnavatas). Therefore (asmāt), after abandoning (vihāya) loss and joy (nāśa-ullāsau), I remain (aham āse) at ease (yathāsukham)||13-6||
सुखादिरूपानियमं भावेष्वालोक्य भूरिशः।
शुभाशुभे विहायास्मादहमासे यथासुखम्॥१३-७॥
Sukhādirūpāniyamaṁ bhāveṣvālokya bhūriśaḥ|
Śubhāśubhe vihāyāsmādahamāse yathāsukham||13-7||
After observing (ālokya) many times (bhūriśas), in (different) conditions (bhāveṣu), the irregularity and vagueness of the form/nature of pleasures, etc. (sukha-ādi-rūpa-aniyamam), after abandoning (vihāya) good and bad (śubha-aśubhe), therefore (asmāt), I remain (aham āse) at ease (yathāsukham)||13-7||
Chapter 14
जनक उवाच॥
प्रकृत्या शून्यचित्तो यः प्रमादाद्भावभावनः।
निद्रितो बोधित इव क्षीणसंस्मरणो हि सः॥१४-१॥
Janaka uvāca||
Prakṛtyā śūnyacitto yaḥ pramādādbhāvabhāvanaḥ|
Nidrito bodhita iva kṣīṇasaṁsmaraṇo hi saḥ||14-1||
Janaka (janakaḥ) said (uvāca):
His memories will be destroyed (kṣīṇa-saṁsmaraṇaḥ), undoubtedly (hi), for him (saḥ) who (yaḥ) naturally (prakṛtyā) has his mind empty (śūnya-cittaḥ), who has thoughts about objects (bhāva-bhāvanaḥ) accidentally (pramādāt), (and) who, asleep (nidritaḥ), is awake (bodhitaḥ), so to speak (iva)||14-1||
क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः।
क्क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा॥१४-२॥
Kva dhanāni kva mitrāṇi kva me viṣayadasyavaḥ|
Kva śāstraṁ kva ca vijñānaṁ yadā me galitā spṛhā||14-2||
When (yadā) my (me) eager desire (spṛhā) has vanished (galitā), where (kva... kva... kva... kva... kva) (are) the riches (dhanāni), the friends (mitrāṇi), the thieves (called) objects of the senses (viṣaya-dasyavaḥ), the scriptures (śāstram) and (ca) knowledge (vijñānam)?||14-2||
विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे।
नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम॥१४-३॥
Vijñāte sākṣipuruṣe paramātmani ceśvare|
Nairāśye bandhamokṣe ca na cintā muktaye mama||14-3||
When the witnessing Puruṣa who is the Supreme Self and the Lord has been perceived (vijñāte sākṣi-puruṣe parama-ātmani ca īśvare), a state devoid of expectations sets in --I had to improvise here-- (nairāśye) with relation to bondage and Emancipation (bandha-mokṣe), and (ca) there is no anxiety (cintā) with respect to my Liberation --improvising again-- (muktaye mama) --Janaka's Sanskrit leaves much to be desired, really--||14-3||
अन्तर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः।
भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते॥१४-४॥
Antarvikalpaśūnyasya bahiḥ svacchandacāriṇaḥ|
Bhrāntasyeva daśāstāstāstādṛśā eva jānate||14-4||
Only (eva) those who are like him --lit. «such»-- (tādṛśāḥ) know (jānate) the various (tāḥ tāḥ) states (daśāḥ) of someone who lacks vikalpa-s within --has no mental fluctuations-- (antar-vikalpa-śūnyasya), who moves freely (svacchanda-cāriṇaḥ) outside (bahis), (and who appears) as (iva) someone confused --like an ordinary person-- (bhrāntasya)||14-4||
Chapter 15
अष्टावक्र उवाच॥
यथातथोपदेशेन कृतार्थः सत्त्वबुद्धिमान्।
आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति॥१५-१॥
Aṣṭāvakra uvāca||
Yathātathopadeśena kṛtārthaḥ sattvabuddhimān|
Ājīvamapi jijñāsuḥ parastatra vimuhyati||15-1||
Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):
A sattvic-intellect person (sattva-buddhimān) is successful (kṛtārthaḥ) through a teaching (obtained) in any way (yathā-tathā-upadeśena), (but) another one --of non-sattvic intellect-- (paraḥ), who desires to know (jijñāsuḥ) throughout his whole life (ā-jīvam api), becomes confused (vimuhyati) regarding that --regarding reaching the goal of Illumination-- (tatra)||15-1||
मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः।
एतावदेव विज्ञानं यथेच्छसि तथा कुरु॥१५-२॥
Mokṣo viṣayavairasyaṁ bandho vaiṣayiko rasaḥ|
Etāvadeva vijñānaṁ yathecchasi tathā kuru||15-2||
Liberation (mokṣaḥ) (is) disgust for the objects of the senses (viṣaya-vairasyam), (and) bondage (bandhaḥ) (is) taste (rasaḥ) for such objects (vaiṣayikaḥ). Such (etāvat eva) (is) Knowledge (vijñānam). Do (kuru) as you wish (yathā icchasi tathā)||15-2||
वाग्मिप्राज्ञामहोद्योगं जनं मूकजडालसम्।
करोति तत्त्वबोधोऽयमतस्त्यक्तो बुभुक्षभिः॥१५-३॥
Vāgmiprājñāmahodyogaṁ janaṁ mūkajaḍālasam|
Karoti tattvabodho'yamatastyakto bubhukṣabhiḥ||15-3||
This (ayam) Knowledge of the Truth (tattva-bodhaḥ) makes (karoti) a person (janam) (who is) eloquent, endowed with intelligence and very industrious (vāgmi-prājñā-mahā-udyogam) (a person who is) silent, motionless/inert and inactive (mūka-jaḍa-alasam). For this reason (atas), (that Knowledge of the Truth) is abandoned (tyaktaḥ) by those who wish to enjoy (bubhukṣabhiḥ)||15-3||
न त्वं देहो न ते देहो भोक्ता कर्ता न वा भवान्।
चिद्रूपोऽसि सदा साक्षी निरपेक्षः सुखं चर॥१५-४॥
Na tvaṁ deho na te deho bhoktā kartā na vā bhavān|
Cidrūpo'si sadā sākṣī nirapekṣaḥ sukhaṁ cara||15-4||
You (tvam) (are) not (na) the body (dehaḥ), nor (na) is the body (dehaḥ) yours (te). You (are) not (na) the enjoyer (bhoktā) nor (vā) the doer (kartā). You are (bhavān... asi) Consciousness (cit-rūpaḥ) (which is) always (sadā) an Indifferent/Independent (nirapekṣaḥ) Witness (sākṣī). Live (cara) happily (sukham)!||15-4||
रागद्वेषौ मनोधर्मौ न मनस्ते कदाचन।
निर्विकल्पोऽसि बोधात्मा निर्विकारः सुखं चर॥१५-५॥
Rāgadveṣau manodharmau na manaste kadācana|
Nirvikalpo'si bodhātmā nirvikāraḥ sukhaṁ cara||15-5||
Attachment and aversion (rāga-dveṣau) are the characteristics of the mind (manas-dharmau). The mind (manas) never (na... kadācana) is yours (te). You are (asi) the Conscious Self (bodha-ātmā) who lacks vikalpa-s --mental modifications-- and changes (nirvikalpaḥ... nirvikāraḥ). Live (cara) happily (sukham)!||15-5||
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि।
विज्ञाय निरहङ्कारो निर्ममस्त्वं सुखी भव॥१५-६॥
Sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani|
Vijñāya nirahaṅkāro nirmamastvaṁ sukhī bhava||15-6||
After perceiving (vijñāya) the Ātmā (ātmānam) in all beings (sarva-bhūteṣu) and (ca... ca) all beings (sarva-bhūtāni) in the Ātmā (ātmani), You (tvam) (are) free from ego and the sense of mine-ness (nirahaṅkāraḥ nirmamaḥ). Become (bhava) happy (sukhī)!||15-6||
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे।
तत्त्वमेव न सन्देहश्चिन्मूर्ते विज्वरो भव॥१५-७॥
Viśvaṁ sphurati yatredaṁ taraṅgā iva sāgare|
Tattvameva na sandehaścinmūrte vijvaro bhava||15-7||
There is no doubt (na sandehaḥ) that You Yourself (tvam eva) (are) That (tad) where (yatra) this (idam) universe (viśvam) shines forth (sphurati) like (iva) waves (taraṅgāḥ) in the ocean (sāgare). O Personification of Consciousness (cit-mūrte), become (bhava) free from pain and anxiety (vijvaraḥ)!||15-7||
श्रद्धस्व तात श्रद्धस्व नात्र मोहं कुरुष्व भोः।
ज्ञानस्वरूपो भगवानात्मा त्वं प्रकृतेः परः॥१५-८॥
Śraddhasva tāta śraddhasva nātra mohaṁ kuruṣva bhoḥ|
Jñānasvarūpo bhagavānātmā tvaṁ prakṛteḥ paraḥ||15-8||
O (bhoḥ) little one (tāta)! Have faith (śraddhasva), have faith (śraddhasva)! Do not create a delusion (na... moham kuruṣva) with regard to this (atra)! You (tvam) (are) the Lord (bhagavān), the Ātmā (ātmā), (You are) beyond (paraḥ) Prakṛti (prakṛteḥ), (and Your) essential nature is Knowledge (jñāna-svarūpaḥ)!||15-8||
गुणैः संवेष्टितो देहस्तिष्ठत्यायाति याति च।
आत्मा न गन्ता नागन्ता किमेनमनुशोचसि॥१५-९॥
Guṇaiḥ saṁveṣṭito dehastiṣṭhatyāyāti yāti ca|
Ātmā na gantā nāgantā kimenamanuśocasi||15-9||
The body (dehaḥ), wrapped (saṁveṣṭitaḥ) by the guṇa-s --by the qualities of Prakṛti-- (guṇaiḥ), comes (āyāti), remains (tiṣṭhati) (and) goes away (yāti). The Ātmā (ātmā) neither (na) comes (āgantā) nor (na) goes away (gantā). Why (kim) do you grieve (anuśocasi) for it --for the body-- (enam)?||15-9||
देहस्तिष्ठतु कल्पान्तं गच्छत्वद्यैव वा पुनः।
क्व वृद्धिः क्व च वा हानिस्तव चिन्मात्ररूपिणः॥१५-१०॥
Dehastiṣṭhatu kalpāntaṁ gacchatvadyaiva vā punaḥ|
Kva vṛddhiḥ kva ca vā hānistava cinmātrarūpiṇaḥ||15-10||
Let the body remain (dehaḥ tiṣṭhatu) until the end of a kalpa --twelve hours of Brahmā's day, about 4,320,000,000 years-- (kalpa-antam)! Or (vā) on the contrary (punar), let it go away (gacchatu) this very day (adya eva)! For You who are solely Consciousness (tava cit-mātra-rūpiṇaḥ), where (kva) (is) increase (vṛddhiḥ) or (ca vā) decrease (hānis)?||15-10||
त्वय्यनन्तमहाम्भोधौ विश्ववीचिः स्वभावतः।
उदेतु वास्तमायातु न ते वृद्धिर्न वा क्षतिः॥१५-११॥
Tvayyanantamahāmbhodhau viśvavīciḥ svabhāvataḥ|
Udetu vāstamāyātu na te vṛddhirna vā kṣatiḥ||15-11||
In You (tvayi) who are the endless Great Ocean (ananta-mahā-ambhodhau), let the wave of the universe arise or disappear (viśva-vīciḥ... udetu vā astam āyātu) spontaneously (svabhāvatas)! For You (te) there is neither (na) increase/gain (vṛddhiḥ) nor (na vā) decrease/loss (kṣatiḥ)||15-11||
तात चिन्मात्ररूपोऽसि न ते भिन्नमिदं जगत्।
अतः कस्य कथं कुत्र हेयोपादेयकल्पना॥१५-१२॥
Tāta cinmātrarūpo'si na te bhinnamidaṁ jagat|
Ataḥ kasya kathaṁ kutra heyopādeyakalpanā||15-12||
O little one! (tāta), You are (asi) solely Consciousness (cit-mātra-rūpaḥ). This (idam) universe (jagat) is not different (na... bhinnam) from You (te). For this reason (atas), how (katham) (and) where (kutra) (arose) the imagination about the acceptable and the rejectable (heya-upādeya-kalpanā)? (And) whose (is it) (kasya)?||15-12||
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This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
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