Ashtavakra Gita
Leave a commentFebruary 19, 2017 by styagi68
Ashtavakra Gita is one of the most influential texts of Advait Philosophy. It is variously dated to 700 BCE, 400-500 BCE, 8th AD, 14th AD. There are several translations available by Nath (1907), Ramana Maharishi, Sri Sri Ravi Shankar, Osho, John Richards, Anubhavananda Saraswati. Those who can read devnagri, there is a wonderful detailed version on archive.org.
Ashtavakra Gita means “song(geet) of Ashtavakra.” Ashtavakra was a sage who had eight (asht) bends (vakra) in his body. The book is a dialogue between King Janaka, the philosopher king, who is recognized by Krishna in Bhagvad Gita as the enlightened king, and Ashtavakra. It is organized in 20 chapters.
Chapter 1: Janaka asks Ashtavakra to tell him how to be liberated. Ashtavakra says your true self is already liberated. Your true self is the consciousness which is different from your physical body and mind. The source of bondage is identification with the body and the physical world. The consciousness has no desires, is not the actor or reaper of action. The physical world emerges as an illusion in our consciousness and creates suffering. details of Chapter 1
Chapter 2: Janak realizes that there is no duality. That the physical world exists only in consciousness. He expresses wonder how the delusion of this physical world emerges in our consciousness and creates people with ego. He also questions if there is no physical world, people, then what is our duty? details of Chapter 2
Chapter 3: Ashtavakra says that one who realizes that there is no duality, will realize that the material world has no separate and permanent existence. So there is nothing to grasp or avoid. One must experience what comes without suffering, excitement or attachment.details of Chapter 3
Chapter 4: A person established in non-duality is beyond attraction and repulsion and is free to do anything.details of Chapter 4
Chapter 5: A person established in non-duality is at peace and complete in all situations. details of Chapter 5
Chapter 6: Self is infinite, undifferentiated and non-dual, but illusion makes multitudes appear real. details of Chapter 6
Chapter 7: Self is like an infinite sea in which we imagine a world like a boat. We also imagine its activity like waves. Neither the boat or the waves are real. Be secure in the sea of Self details of Chapter 7
Chapter 8: The source of bondage is attachments and aversions in this imagined world by our ego. details of Chapter 8
Chapter 9: There are many rules, idol worship and opinions from saints, sages and yogis. But these have never satisfied the doubts. Self realization and equanimity in the face of transience of the world is the way to find liberation. details of Chapter 9
Chapter 10: Go beyond the worldly desires, attachments and even the duties prescribed in scriptures. You have done all these scriptural duties with no affect. Only self realization and renunciation will give you lasting peace details of Chapter 10
Chapter 11: Knowing that the world is an illusion, and that joys and sorrows come from the creator, the realized person, keeps pure intention and works without worrying and without getting entangled with desires.details of Chapter 11
Chapter 12: Janak says that he has understood that the world is an illusion and so are the rules and methods. Even the methods of meditation, renunciation and sanyas which supposedly lead to liberation are worthless. So he is happy as is. details of Chapter 12
Chapter 13: Janak continues that since there is nothing to gain or lose by doing or not doing anything, he is happy as he is and lives as he pleases. details of Chapter 13
Chapter 14: Janak further continues that I can continue to live in the world without entanglement. This enlightened state of clarity may appear confused to others but is recognized by others so liberated. details of Chapter 14
Chapter 15: Ashtavakra elaborates that the world is only in our Consciousness with no other actors or causes inside or outside of it. That the body and mind are created and destroyed and have other attributes. But consciousness is pure awareness and singular without any other attributes. He also encourages Janaka to give up such curiosity about attaining liberation, since he is already free. details of Chapter 15
Chapter 16: Ashtavakra further says that attachment and aversion is the root of unhappiness, not the physical world or what we do in it. You can be in the world doing everything and enjoying everything without strong emotional attachment or aversion and you will find peace. Also you can renounce everything and seek liberation with a strong emotional attachment and you will not find peace. details of Chapter 16
Chapter 17: Ashtavakra says that the learned person is fully complete and content within self. They view all situations equally and are neither attached or averse to anything. Such a person is not striving to achieve anything whether sensory enjoyment, worldly success, liberation. They live with the way life presents itself. details of Chapter 17
Chapter 18: This is a 100 verse long chapter. It summarizes the whole argument. It asserts that the physical world is an illusion and only a reflection of the single non-dual reality, the Self. The learned know this and do not feel bound by any past actions, or future duties. Chasing the material world can never give happiness. Even attachment to liberation or renunciation is not the answer. The real yogi is unattached to all such desires and acts spontaneously, without any bondage, desires or attachments. They are the same in all situations, with everyone and in every place. People get bewildered by the illusion and try to control it with single pointed concentration or the mind control exercises. But desires, words and actions return as soon as you stop the practices. The only way, as described in 18.67 is to give up selfish desires and work spontaneously and uninterrupted without any emotional attachment. details of Chapter 18
Chapter 19: Janak praises the knowledge imparted by Ashtvakra by saying that there are no doubts and no need for anything now that he is at peace in his Self. He does not need any more instruction in yog or wisdom details of Chapter 19
Chapter 20: Janak concludes that now that he has realized that there is nothing besides Self, no more duality, no differences between opposites are needed. No more instruction or knowledge is needed either. The knowledge of non-duality where nothing besides the self exists is all that is needed. details of Chapter 20
Chapter 1 Details Back to Chapter Summary
1.1 Janaka asks Ashtavakra, very respectfully, to tell him how to acquire knowledge, how to become liberated and how to become indifferent (vairagya). Janaka already has heard of the answer that the true knowledge is to be “liberated” through “vairagya”. He is seeking counsel on how to proceed on this path. Should this be the question–how to be liberated? Or is it how to be happy, or content?
1.2 If you desire liberation then understand the worldly objects to be a poison and forbearance, sincerity, compassion, contentment and truthfulness as the antidote.
1.3 You are not made of the elements–earth, water, fire, air or ether. Know yourself to be the consciousness, a witness to the objects.
1.4 If you rest yourself in consciousness separate from the physical body, you will become happy, at peace and free from bondage.
1.5 You are not brahmin or any other caste, or at life stage (student, householder, etc.), nor are you what your sight or other senses perceive. You are unattached and formless witness to all this. Knowing this you can be happy now
1.6 What your mind thinks as dharam or adharma (righteous or unrighteous), pleasant or unpleasant (sukh or dukh) are not for you (consciousness). You are neither the doer nor the reaper of the consequences. You are always free.
1.7 As the only seer (witness, dhrista) of everything (and not the doer) you are free from everything. However because you continue to believe someone else is the seer, you are tied down.
1.8 The big black snake of ego that “I am the doer” has bitten you. Drink the antidote that you are not the doer to be happy.
1.9 Knowing that you are pure consciousness, burn down the forest of ignorance and become sorrow-less and happy.
1.10 This world is illusory–like a snake in a rope. You have the ultimate source of eternal joy inside you, know this and be free.
1.11 One who believes that they are free is so, and one who thinks that they are tied down are so. The popular saying is true here–as you think so it will be.
1.12 Your Self is a witness (not doer), complete, all pervasive, free consciousness. It is action-less, has no attachments and no desires but appears otherwise due to the illusion of this world.
1.13 Your self is Unchanging, all-knowing and non-dual. Give up the duality of subject and object.
1.14 For long you have been trapped in the attachment to the physical body. Become happy by cutting this bondage using the sword of the knowledge of your true self.
1.15 Your self is already unattached, inactive, fault-free and self-illuminated. You keep trying to still your mind, this is your bondage.
1.16 This whole world is arisen from you and is your consciousness is what holds it together. You are pure consciousness, do not be misled.
1.17 You are desire-less, faultless and a deep storehouse of stillness. Establish yourself deep in your consciousness which knows this.
1.18 The manifest world is false, the unmanifest is constant–knowing this abiding truth one does not get trapped in the world.
1.19 Like we see this body in a mirror, we see the God outside us. It means like the image in the mirror is a reflection of the real body, an external God is a reflection of our Self
1.20 Just like space is present inside and outside a container, similarly the consciousness is present in all living things
Chapter 2 Details Back to Chapter Summary
Janaka says
2.1 I am without attributes, at peace, all-knowing and beyond the physical world. All this time, I was confused by this delusion [of the physical world].
2.2 Self gives light [life] to the physical body, similarly Self gives light[life] to the whole physical world. So the whole world is me or nothing is me.
2.3 It is surprising that by understanding the body, mind, world to be in my Self, I can see Supreme Self clearly
2.4-2.6 Like foam and bubbles emerge from water (2.4), cloth is no different than thread (2.5) and sugar is extracted from cane juice has same sweetness(2.6), so the physical reality emerges from, is made of and has the same essence as the Self [consciousness]
2.7, 2.9 Lack of knowledge of Self gives rise to the delusion of the physical, with knowledge it [delusion] does not exist. Just like with delusion a rope appears as snake, with knowledge it does not (2.7, 2.9). Or like mother of pearl appears to contain silver or reflected sunlight [in a mirage] appears as water (2.9)
2.8 Self is illuminated and that is its essential nature. Self then illuminates the whole world.
2.10 All that emerges from Self, will dissolve in Self. Like bangles emerge from gold and dissolve into gold, waves emerge from water and dissovle into water, a jar emerges from clay and dissolves into clay
[Seems like Janak is expressing sarcasm here in the next few verses]
2.11 I am amazing, I bow to Self! Even if the whole world from Brahma to a blade of grass is destroyed, Self will still remain
2.12 I am amazing, I bow to Self! Even though I am in a body, I don’t come from anywhere or go anywhere, I exist forever and permeate the whole world
2.13 I am amazing, I bow to Self! How capable I am. Without touching the world, I have forever illumined the world.
2.14 I am amazing, I bow to Self! I have nothing or I possess everything I can describe or imagine
2.15 Perception, object of perception, perceiver have no separate existence. Due to delusion they appear so. In reality Self is without attributes in which they all [separation into perception, object and subject] appear
2.16 Duality is the source of all suffering. All we perceive is a delusion, Self is non-dual spotless consciousness
2.17 I am pure non-dual consciousness, but I have assumed attributes and by doing this over time I have become established in the imaginary.
2.18 There is no bondage or liberation. My doubts have been clarified understanding that what I have perceived in my consciousness is not really there.
2.19 Once we determine that this body and world are nothing, and we are pure consciousness, what is left to imagine.
2.20 When this body, heaven and hell, bondage or liberation are all imaginary, then what is my duty as pure consciousness
2.21 I see no duality between a group of people and the jungle, so why should I have any attachment to people.
2.22 I am not the body, nor the body is me. I am consciousness, bonded by desire to live.
2.23 In the huge sea of consciousness, mind, like wind, produces multitude of waves
2.24 When the winds of mind calm down in this ocean, then the Self’s delusion of body is destroyed
2.25 In this ocean of consciousness, people emerge, fight, play and develop their ego.
Chapter 3 Details Back to Chapter Summary
Ashtavakra says
3.1 Knowing the Self to be indestructible, why are you still attached to material success.
3.2 Surprisingly, lack of self knowledge leads people after material success just as lack of knowledge might lead someone to seek silver in mother of pearl
3.3 Knowing the world to be like waves on our sea of our consciousness, why do we chase after it like a beggar.
3.4 After hearing about beautiful and pure consciousness, only a fool can remain deeply attached to the material world
3.5 Knowing that Self is in all beings, and all beings have the same Self, a wise person can’t have any selfish attachments
3.6 It is surprising that one who has firmly established in non-duality and is seeking liberation, is still anxious for material and physical pleasure
3.7 It is surprising that a realized person knows that passion/desire is the enemy of true knowledge, continues to pursue material and physical desires to the last breath
3.8 It is surprising that one who is unattached to the gains in this world or next, one who understands what is ephemeral and what is permanent, and seeks liberation, is still afraid of being liberated
3.9 Experiencing life’s ups and downs, one who realizes his true eternal Self, neither has doubt nor any suffering.
3.10 A learned being who sees his physical body’s efforts like one sees the effort of another physical body will not be affected by praise or insult
3.11 A learned person views the world as an illusion and is not distressed even in the face of death
3.12 A person who who is even beyond the desire for liberation, such a self realized man can’t be compared to anyone
3.13 A person who realizes that the world has no inherent existence [only subjective existence] can not be attached to some things and reject other things
3.14 One who has given up internal bondage, and has no duality/doubt or expectation, experiences what comes spontaneously without suffering or satisfaction
Chapter 4 Details Back to Chapter Summary
4.1 A self-realized person experiencing this material world can’t be compared to a foolish engrossed in the world
4.2 Reaching a state that even gods seek, a true yogi is not over-joyed
4.3 One who knows the truth is not affected by virtue or sin, like space is unaffected by smoke even though you see it in space
4.4 Nothing can stop the great soul who sees the whole world as Self from living as they please
4.5 Of all living things, from Brahm to grass, only a knower [gyani] is can go beyond desires and aversions
4.6 One who knows his self and the supreme self to be the same, they are not afraid of doing what they believe is right
Chapter 5 Details Back to Chapter Summary
5.1 You are not attached to anything, so what do you want to give up. Thinking this way you can rise above all attachments and attain liberation
5.2 This world emerges from within me like bubbles emerge from water, thinking this way find peace
5.3 The world though visible has no reality, just like snake in a rope is visible but has no reality, thinking thus find peace
5.4 Be equal and complete in happiness and sadness, in hope and disappointment, in life and death, thinking thus find peace
Chapter 6 Details Back to Chapter Summary
6.1 Self is infinite space, while the material world is like a jar, so there is no renunciation, no consumption or cessation of it. This is knowledge.
6.2 Self is infinite ocean, while the material world is like waves, so there is no renunciation, no consumption or cessation of it. This is knowledge.
6.3 Self is like mother of pearl, while the material world is like silver, so there is no renunciation, no consumption or cessation of it. This is knowledge. [Interestingly world is equated to silver while reality to mother of pearl. It is not indicative of value, but illusion. Like a snake in a rope, so silver in mother of pearl]
6.4 Self is in all living beings, and all living beings are in Self. so there is no renunciation, no consumption or cessation of it. This is knowledge.
Chapter 7 Details
7.1 In the infinite sea of Self, the world is like a boat, moved around by winds of our mind. This movement should not be bothersome.[Causality is changed here. We generally believe that the changes in the world impact our mind. Here author is saying the world is shaped according to the winds of the mind. Why should we bother because the sea does not change?]
7.2 In the infinite sea of Self, whether the waves rise or fall, what harm or gain do I [Self] get?
7.3 In the infinite sea of Self, an imagined world exists in the mind. Self is at peace, formless and secure in itself.
7.4 Neither Self is in the body, nor body is in the Self. So disassociated from the body, Self is at peace and secure in itself.
7.5 Oh! I am pure consciousness and this world is an imaginary net of Indra [Indrajal]. Why should I be attached or averse to anything.
Chapter 8 Details
8.1 When the mind desires something, grieves something, gives up something, takes on something, rejoice something, saddened by something, then it is in bondage.
8.2 And when the mind does not desire anything, grieve anything, gives up anything, takes on anything, rejoice anything, is not saddened by anything, then it is free.
8.3 Till the mind is engrossed in the sight [senses] it is bonded, when it becomes dissociated from the sight [senses] then it is free.
8.4 Till their is ego, there will be bondage, when there is no ego, there is freedom. Believing this, do not desire anything or give up anything.
Chapter 9 Details
9.1 To do or not to do, such doubts have never been pacified for anyone. Knowing this go beyond the worldly knowledge and beyond renunciation.
9.2 Even by watching the creation and destruction of this world, which fortunate person’s desire to live, to enjoy, to know has been pacified.
9.3 This world is transient, without core essence, and worthy of renunciation, knowing this you can find peace. [Confusing. In 9.1 he says go beyond renunciation. Here he says, renounce. It appears the difference is in 9.1 he is asking Janak to go beyond the ritualistic renunciation and in 9.3 it is the renunciation of attachments]
9.4 These doubts have never subsided in any time or place for anyone. The one who accepts whatever comes is truly liberated.
9.5 Seeing the multitude of opinions from sages and yogis who would not go beyond the scriptural knowledge and find peace.
9.6 Going beyond idols and scriptures, one who goes beyond the world relying only on the knowledge of consciousness and equanimity, is a guru.
9.7 When you see the transformation of elements as just elements, then you will be situated in self-knowledge and be free from all bondage.
9.8 Our desires are the world. Renunciation of these is the renunciation of that [world]. That you will be situated as is [at peace].
Chapter 10 Details
10.1 Give up desires, worldly gains, and even the prescribed duties to attain the first two [as laid out in vedas]. Disrespect all three. [Dharm, arth, kaam]
10.2 Watch friends, land, home, wife [spouse, to be gender inclusive], son[children] as illusory [indrajaal] for three to five days.
10.3 For what ever you feel strong craving, practice full renunciation. Thus going beyond cravings, you will be liberated.
10.4 Strong cravings are the source of bondage, and freedom from cravings is liberation. Dispassion to these will repeatedly give you contentment.
10.5 You are one pure, consciousness and the world is innate and untrue. Then what more is to know and what curiosity remains with you.
10.6 Kingdom, sons[children], women[spouses] and body all get destroyed for everyone who is attached to such pleasures. And you will also lose them life after life.
10.7 You have had plenty of worldly objects, desires [fulfilled] and good deeds. Even then these three have not been able to provide peace through life.
10.8 What all have you not done with your physical body, mind and voice. All these actions have not prevented sorrow, so give it a rest.
Chapter 11 Details
11.1 The distress of gain and loss not exists only in our mind. Knowing this, go beyond distress and happiness and sorrow and be established in peace.
11.2 Knowing that only the creator exists and nothing else, the person conquers all desires and is at peace having overcome all attachments.
11.3 Realizing that gains and losses come from the creator, one is always content and [in control of senses]. Never getting excited or disappointed.
11.4 Joys and sorrows, life and death are determined by the creator, knowing this, one clearly focuses and effortlessly acts without getting entangled. [Richards translation is wrong. He has translated Nirayas as inactive, whereas it means effortless–big difference].
11.5 Sorrow is caused by worrying and nothing else, knowing this, one remains joyous and at peace and gives up all attachments.
11.6 I am not this body, and this body is not me, realizing this, the realized person is not concerned about do’s and don’ts.
11.7 Self permeates everything from Brahma to a blade of grass, realizing this without doubt, one becomes pure and at peace, going beyond gains and losses and becomes joyous.
11.8 This world filled with various wonders is an illusion, realizing this, one becomes desire-less, pure energy, not bothered by anything and at peace.
Chapter 12 Details
Janak says
12.1 First controlled physical action, then speech, and after controlling worrying[mind], I am firmly set.
12.2 I am not attracted to words [and other sensory inputs] and my Self is invisible to Self, hence having no distraction, my heart is concentrated and I am firmly set.
12.3 Due to illusion, one strives to attain mental sitllness [Samadhi], by following different rules and behavior. Knowing this I am firmly set.
12.4 Having given up attachment and renunciation, joys and sorrows, now I am firmly set as I am.
12.5 Going beyond the rules of life [ashram], or sanyas, or meditation, or renunciation of this mind created world, now I see a new alternative [that of pure consciousness] in which I am firmly set. [Interestingly, he is going beyond all conventional practices of meditation, sanyas, renunciation, etc. What is to renounce if it is all maya anyway?]
12.6 Like the desire to act is due to ignorance, so the desire to renounce is also due to ignorance. Understanding this well and giving up both, I am firmly set.
12.7 Thinking [worrying] about unthinkable, you are still thinking. Having given up this [the thinking of even unthinkable], I am firmly set.
12.8 Doing so leads one to liberation. Having this attitude, leads one to liberation.
Chapter 13 Details
13.1 The mental stillness that emerges with the thought that there is nothing is not available even if you wear a lions-cloth [become a renunciate]. Having given up aquisitiveness or renunciation, I am happy as I am. [Richard translation of is different then mine]
13.2 Sometimes we suffer because of body, sometimes because of speech, sometimes because of thoughts. Giving up all these, stay firmly set in the goals of life.
13.3 You are not performing any action, believing this just keep doing what comes to you, and be happy.
13.4 Even yogis are bonded to the ideas of action or inaction [renunciation] by physical body. Moving beyond the attachments and detachments of the body, I am happy as I am.
13.5 I neither gain nor lose by staying, going of sleeping. So whether I am staying, going or sleeping, I am happy as I am.
13.6 I lose nothing by sleeping, nor gain by exerting effort. Sobeing beyond loss or excitement, I am happy as I am.
13.7 Having witnessed the transience of happiness over many lives, I have given up what is good or bad, and am happy as I am.
Chapter 14 Details
14.1 The one who has no intention [empty minded] can even consume in the world without effect. It is like the sleeping person when just woken up does not remember anything of the world around them.
14.2 When my cravings are degraded, then what is money, friends, worldly objects, scriptures and knowledge.
14.3 Realizing the witness in my Self as the Supreme Self, the God, I have no desire for bondage or liberation and free of any more worry.
14.4 The one who has no internal doubts but externally appears confused such liberated person is recognized only by other liberated person.
Chapter 15 Details
15.1 A person with pure intellect will be enlightened even with this basic instruction, and one with less intellect will remain curious all their life and still be in an illusion.
15.2 Detachment from physical world is liberation, attachment is bondage, this is the true knowledge. Now do as you please.
15.3 This knowledges makes an eloquent and energetic learned person, quiet and unreactive. So it is avoided by those who seek engagement [enjoyment].
15.4 Neither this body is yours, nor you are contained in the body. You are not the doer or the bearer of consequences. You are pure consciousness; knowing this be a witness and without expectations, go about in happiness.
15.5 Attachment and aversion are attributes of mind, never of consciousness. Consciousness is without duality, without deformations, just pure awareness.
15.6 Consciousness permeates everything, and everything is in consciousness. Knowing this, be without ego and emotional attachment, and become happy.
15.7 Where this world emerges as waves in ocean is beyond doubt in your Self, which is pure consciousness and without torment.
15.8 Whether you believe in this or not, don’t be in an illusion. You are God, whose form is awareness, and your Self is beyond physical world.
15.9 The physical body has attributes and its created and destroyed, but your Self is neither created nor destroyed so what are you wondering about.
15.10 Whether this body lives till eternity or gets destroyed, there is no gain or loss for Consciousness.
15.11 In this ocean like world waves emerge and subside by nature, but in your consciousness there is neither gain nor loss.
15.12 You are pure consciousness and this world is not separate from you, so who and why would anyone imagine that there is something to be given up or enjoyed.
15.13 In your consciousness space which is without fault, indestructible, at peace, where can birth, duty and ego come from?
15.14 What you observe in the physical world is you yourself. How can gold be different from bangles and anklets?
15.15 Give up the distinction of this is me and this is not me. Knowing everything is consciousness, become without expectation and happy.
15.16 Your ignorance creates this world, there is no other cause in the world or beyond the world.
15.17 This world is merely an illusion and nothing else. Knowing this a person becomes nothing else but pure energy, and without desires, attains peace.
15.18 In the ocean like world, you have been the only one, are the only one and will remain the only one. There is no bondage or liberation, knowing this go about with happiness.
15.19 O Consciousness! Do not delude yourself with desires and duality. Stablize yourself, and establish yourself within you, and go about in bliss.
15.20 Give up all deliberations and do not keep anything in your heart. Your Self is liberated, so what will you gain by such thoughts.
Chapter 16 Details
16.1 You can recite and hear various scriptures, but without forgetting all of them you will not find peace.
16.2 Whether you consume sensory pleasures, do your scriptural duties, or meditate, your mind will be at peace and totally engrossed if you do so without expectations or desires based on this knowledge.
16.3 Struggling tremendously, everyone is unhappy, but they don’t realize that understanding this sermon, they can find ultimate happiness.
16.4 Supremely inert man, who regrets even opening or closing their eyes, is one who achieves happiness, and no one else.
16.5 I have to do this, I should not do this, be free of this doubt. Then you will go beyond the desire of wealth, scriptural duties and liberation.
16.6 One who dislikes this sensory world is a renunciate, one who likes the sensory world is engrossed in it. The one devoid of such tendencies is neither a renunciate nor deeply engrossed in the world.
16.7 Till there is desire, this state of ignorance will remain. The attachment and aversion is the seed which creates this tree like world.
16.8 Engagement creates attachment, detachment creates aversion. Giving up this duality, a learned person, becomes happy with everything as is.
16.9 The person who is attached to the physical world wants to renunciate the world to reduce the pain that comes from the world, but the one who is unattached can remain in the physical world and have no regrets
16.10 The one who has an emotional attachment to liberation like one has an attachment to their body is an egotist. They are neither learned nor a yogi and will only reap unhappiness.
16.11 Whether you are taught by Shiva, Vishnu or Brahma, without forgetting everything you will not be able to set yourself within your Self.
Chapter 17 Details
17.1 One who moves about alone, has pure engagement [through sensory and action organs] and is always content, is the one who receives the fruits of this knowledge and practice of yoga.
17.2 One who knows this has no regrets because they know that they in themselves are complete and sufficient in this universe.
17.3 They find no happiness in any worldly object, just like an elephant who tastes the leaves of Sallaki tree does not find the leaves of Neem appetizing.
17.4 One who is not attached to pleasures that they have experienced nor hankering after the ones that they have not experienced, such a person is hard to find.
17.5 You see people seeking enjoyment and ones seeking liberation, but it is rare to find a great person who is free of desire for both enjoyment or liberation.
17.6 Whose mind is not attached or averse to scriptural duties [dharm], wealth [arth], sensory pleasure [kaam], liberation [moksha], life and death? [means everyone is concerned with these things]
17.7 One who is not desirous of engaging with the world or averse to it, lives happily with whatever life brings about.
17.8 One who subdues their intellect with this knowledge, they are able to remain happy while seeing, listening, touching, smelling and tasting [engaging with the world through senses].
17.9 One who sees nothing, reduces struggle, disables senses, has no emotional attachment, and no aversion, for them the waves in the ocean [of this world] subside.
17.10 Neither asleep nor awake, neither with eyes closed nor open, the state of a liberated consciousness is surprising.
17.11 Liberated one is established in self and at peace everywhere, has no impurities and observing everything has no emotional attachments, so rules over everything.
17.12 While seeing, listening, smelling, eating, enjoying, speaking, coming or going, such a person is free from attachment or aversion, and is fully learned.
17.13 Neither insults nor praises, neither delights nor angers, neither gives nor takes, is free from everything completely without emotions [rasa].
17.14 One who is not excitable seeing a woman [a person of opposite sex] or death nearby and remains stable in one self, such a person is truly liberated.
17.15 The learned views happiness or grief, man or woman, gain or loss as equivalent and does not distinguish between them.
17.16 The person who has weakened the grip of the physical world engages in neither violence nor pity, neither impoliteness nor subservience, neither wonder nor grief.
17.17 The liberated is neither attached nor averse to worldly objects and accepts whatever they receive or not receive without entangled mind.
17.18 Not thinking of solutions or problems, without gain or loss, such a person is situated in kaivalyam [pure isolation from Yog Sutra] with an undisturbed mind.
17.19 One who has subdued all desires, has no emotional attachments, has no ego, believing that there is nothing else, does not get entangled even while performing action.
17.20 With this light in your mind, you will give up your illusions like a person wakes up from a dream. And your mind giving up its desires becomes stable.
Chapter 18 Details
18.1 Salute to that blissful, peaceful and radiant understanding with the rise of which the illusion is broken like a dream.
18.2 By acquiring all the wealth, a person can certainly enjoy all sensory pleasures, but without renouncing them they can’t become happy.
18.3 The person who is striving to complete his/her duties is unhappy like one burning in the hot sun. Where can they get the happiness without the drink of manna of peace?
18.4 This world is in imagination only, there is no reality. There is no non-existence, as the nature can’t distinguish between existince and non-existence.
18.5 This Self is neither far nor obtainable by hesitation. It is changeless, effortless, without any distortion and spotless.
18.6 When it frees itself from the attachment to worldly objects and recognizes its true form, it becomes without any sorrow and recognizes itself in its full glory without any covering.
18.7 That it is all your imagination and the Self is liberated and eternal, knowing this the learned behaves like a child.
18.8 What can the learned person desire, say or do, knowing that Self is Brahm [God], and existence and non-existence is imaginary?
18.9 This is Self, this is not Self this feeling subsides in a yogi, who becomes silent determining that everything is Self.
18.10 For a yogi who is at peace there is neither distraction nor concentration, neither high knowledge nor ignorance, neither happiness nor unhappiness.
18.11 Whether as a king or a beggar, in gain or loss, living among people or in the forest, a Yogi does not differentiate and stays without distinction it his/her own Self.
18.12 Where is the scriptural duty [dharm], where is desire [kama], where is wealth [arth], and where is enlightenment? A yogi is free from the distinction between “Do this, don’t do this.”
18.13 The liberated yogi does not have to do any duty and does not have any excitement about the world and lives the life as it comes.
18.14 For the great Self all ritual boundaries are relaxed. Where is delusion, world, meditation or liberation?
18.15 What does one do who understands that this world is not as it appears? Without desires he/she does not see while seeing.
18.16 One who has seen God, may wonder if they are God. But one who sees no duality [even God] what do they wonder about? [nothing]
18.17 One who sees duality [doubt] in self, tries to control the mind, but one who sees no duality, being objective-less, what do they need to do?
18.18 One who is free from duality, lives in the world as everyone else but does not see deep meditation [samadhi], duality [vikshepam] or entanglement [lepam] as different.
18.19 One who is desire-less, content and learned is above abundance or shortage [of anything]. What people see as their actions are also non-actions [meaning that they will not bear fruit according to karma theory].
18.20 The learned is not obstinate about acting according to their nature [pravriti] or renunciation [nivriti]. When something is to be done, they do it and sit comfortably.
18.21 A learned person is without desires or hooks, unbound and free to move. They move about like a dried leaf getting blown around by the winds of this world.
18.22 A learned person has no excitement or sorrow. With a calm mind, without being tied by this body, they rule.
18.23 One established in self with a calm and pure mind has no desire to renounce or to grab.
18.24 One who acts according to their nature and existing circumstances with zero intention, such a person is beyond praise or blame.
18.25 One who acts understanding that the action is due to the body, not the pure consciousness, such a person while acting is not acting.
18.26 Like a person who says one thing and does another, a learned person does the action while saying [to themselves] that they are not doing the action. In this foolish way, while acting a learned person is able to act in the world with happiness and grace.
18.27 In this way, a learned person, who has become tired of listening to many different views [sermons] finds solace.Then they stop imagining, listening or seeing.
18.28 A learned person does not seek liberation through deep meditation and does not have bondage due to confusion of duality. Knowing the world to be imaginary, they establish in Brahm[self].
18.29 The one who has ego [selfish desires] inside, acts while appearing to not act. Where as the learned who has no ego inside does not act [which bear repurcussions] while performing action
18.30 With no regrets and no satisfaction, or requirement for action or activity, without desires, without doubts, with a free mind, rules everywhere.
18.31 The learned person has no tendency towards action and no desire to act. With a lack of intention it is stable and performs multiple actions.
18.32 A dull person listens to the duality of subject and object and gets confused or creates doubt for themselves. But a learned person understands this [lack of duality] and behaves like a dull person [by performing action in the world].
18.33 A stupid person does a lot of one-pointed meditation or mind control practice. But a learned person does not see these as duties, and stay established in their self.
18.34 A stupid person will not attain liberation by controlling action or by doing efforts. A learned person is liberated by the determination of Self alone.
18.35 People can not recognize the pure, omniscient, pleasant, complete, without possibility of expansion Self through these [one pointed concentration and mind control]
18.36 A stupid person can’t obtain moksha through such practices, but a learned person can obtain liberation through knowledge alone without performing any such actions.
18.37 As a stupid person desires to obtain Brahm, they can’t obtain Brahm. Similarly a learned person is themselves Brahm without even desiring it.
18.38 The learned have demolished the meaningless, baseless, bad assertion about existence of the world
18.39 Desiring peace, the stupid never attain peace. The intelligent believing that they are that [the physical world] are at peace in mind all the time.
18.40 How can the one who delays in seeing [this truth] can see the Self. The learned don’t see the visible world but surely see the indestructible Self.
18.41 How can a stupid person control the mind when they insist on controlling it. A learned person have control on their mind without doing anything.
18.42 Some people believe that their is a physical world [nyayik], while other believe that there is nothing [shunyata]. The one who believes in neither [non-dual Self] is serene.
18.43 Unintelligent people sense their non-dual and pure Self, but due to illusion they do not see it. So all their life they live unsatisfied.
18.44 The intellect of one desiring moksha can’t stay without something to hang on [aalamban], while the intellect of a liberated person never needs any such thing and is always desireless.
18.45 Seeing the tiger of astonishing physical world of senses, the person seeking refuge immediately wants to run to a mountain cave to practice one pointed meditation and mind control.
18.46 Seeing the desire-less lion, [this world of physical objects of senses] runs away like a quietened elephant. Or the physical world motivated by Ishvara then services such a person [who is desire-less].
18.47 A liberated person who has no doubts remaining does not even follow the yogic rules by force. But they see, listen, touch, smell, taste and live happily.
18.48 Just by listening to this discourse, the one with pure intellect and without anxiety does not see any prescribed duties or indifference.
18.49 When something is to be done, they simply do it. In both good or bad actions their behavior is childlike.
18.50 Through liberation a learned person attains happiness. Through liberation they attain the ultimate benefit. Through liberation they attain freedom from duties. Through liberation they attain the ultimate stage [Self-realization].
18.51 One who realizes that the Self is not the doer, nor will it reap the fruits of action, for such a person all the distortions of mind are diminished.
18.52 A learned person’s natural unbridled actions is glorious but even put on peaceful behavior by a stupid person is inglorious.
18.53 The learned sometimes play with the actions needed based on their past and sometimes enter into a cave as they are without desires, unbounded and with a liberated intellect.
18.54 Even on seeing learned men, gods, pilgrimage sites, well-rounded women, kings or loved ones, the most respected learned people do not have desires emerge in their heart.
18.55 A yogi is not even a little bit disturbed by the insults or laughter of slaves, children, grandchildren or relatives.
18.56 A learned person is not satisfied when people view him/her with satisfaction nor with dissatisfied when people view him/her with dissatisfaction. Their such surprising behavior is only understood by other learned people.
18.57 A learned person does not carry a belief that the world is only duties as they are without shape, established in emptiness, without distortions and illusions.
18.58 A stupid person is anxious everywhere without doing anything and a learned person is without anxiety while doing all the action that is to be done.
18.59 At peace, a learned person is happy sitting, happy sleeping, happy coming or going and in all their behavior.
18.60 One who has this nature [as described in 18.59] is not bothered by the day to day life like a glorious undisturbed large lake.
18.61 Renunciation of a stupid person gives result of natural behavior. Natural behavior of a learned person gives fruit like renunciation.
18.62 It is seen that a stupid person gives up acquisitions when they renounce. When one renounce the body of all desires, then where is the attachment or aversion.
18.63 A stupid person is deeply engrossed in reality or unreality. A learned person easily understand that what appears is not the reality.
18.64 A learned person initiates action with no [selfish?] desires and pure intention like a child and does not get entangled in the action.
18.65 The learned who is balanced [equal] in all emotions while seeing, listening, smelling, touching and tasting is truly fortunate [dhanya].
18.66 For the learned who is like eternal non-dual space what is this world, what is the experience of the world, what is a goal [moksha] and what are the ways to get to the goal.
18.67 Only that who has given up all [selfish] benefits and is independent of selfish emotions and works uninterrupted in a deep meditative state is victorious.
18.68 There is not much to say about the great learned person who understands the physical world to be Self. They have no expectation of enjoyment or liberation and is without emotions everywhere.
18.69 There are no duties left for the learned who understands that the duality of ego and this physical world is a mere imagination.
18.70 Believing that all this is an illusion with no real basis, with a pure nature that follows the consciousness [term used is alakshay-sfuren, which literally translates vibration which has no observable source] the person is at peace.
18.71 What is the duty, renunciation and peace to the pure consciousness who does not see the world that is visible?
18.72 What is bondage or liberation, what is happiness or unhappiness for the consciousness who does not see unlimited manifestation of itself in the nature as separate?
18.73 The learned understand that this world is beyond the intellect and merely an illusion. Without attachment, without ego, without sensual desires they are resplendent.
18.74 What is education, what is the world, what is the feeling that the “I am this body” to the learned who see the Self as indestructible and beyond grief?
18.75 As soon as a stupid person stops doing the mind control practices, the desires, words and actions come right back.
18.76 A stupid person does not give up stupidity on listening to this. They may externally believe in non-duality but inside they do not give up the desires for the sensory world.
18.77 A learned person who through knowledge has destroyed effects of actions appears to be performing actions in the eyes of people, but has no occasion to either perform any action or speak and words [which bear fruits].
18.78 For the one without modification, fearless learned person what is darkness or light and what at all is there to lose?
18.79 For a yogi who has an indescribable personality which is without any individuality where is patience, wisdom or fearlessness?
18.80 There is no heaven, nor hell, no liberation from life. There is not much else to say as in the eyes of a yogi there is nothing.
18.81 The mind of a learned person is soaked in nectar [of this wisdom] so they do not pray for any benefit nor regret any loss.
18.82 The desire-less person does not praise the peaceful nor denigrate the evil. They are content and stay the same in happiness and unhappiness and do not see any duties that must be done.
18.83 The learned person is free from joy or sorrow and is neither living nor dead. They do not have any animosity towards the world nor do they wish to see their Self [atman].
18.84 The enlightened is glorious within their body without any worry. They do not have any attachment towards their children or spouse nor any desire towards the sensory objects.
18.85 Always content, the learned takes it as it comes, wanders about in different places and sleeps where the sun sets.
18.86 Forgetting the rest of the world, resting in their own nature, the great people do not worry whether their body rises or falls.
18.87 Never following sensual desires, without any duality or doubt, they just wander about without any attachments in all situations and complete in themselves.
18.88 [The enlightened person is] resplendent without a sense of possessiveness, viewing clay and gold as equal, with an open heart, and has overcome the tendency towards action (rajas) and sloth (tamas).
18.89 Not paying attention to anything, without any desires in their heart, who can be compared to such a content and liberated Self.
18.90 Who besides the person who has overcome desires, does not know while knowing, does not see while seeing and does not speak while speaking.
18.91 Whether he is a king or a monk, he is resplendent if he is desireless, who has subdued his mind from feeling this is good or bad in all situations.
18.92 The yogi who is attains all their objectives, and is honest and without any deceit, for them what is freedom, what is hesitation and what is right knowledge.
18.93 What a learned person experiences when resting with in their own self, without any desires, there is no way to describe that.
18.94 While sleeping he/she is not asleep, while dreaming he/she is not dreaming, while being awake he/she is not awake, the learned is content at each and every stage.
18.95 The learned is not worried even though with worries, not engrossed by senses even though having senses, not engaged in the intellect even though having intelligence, and not self possessive even though having ego.
18.96 The learned is neither happy nor unhappy, neither a renunciate nor a sensual person nor a liberation seeker, he/she is something nor nothing.
18.97 The fortunate is not distracted in distraction, nor meditative in meditation, nor stupid in stupidity, nor learned in learning.
18.98 The learned is stable in the self whatever the situation is, free from what is done and what is to be done [duties], always content, and does not remember what he/she has done or not done.
18.99 [The learned] is not happy when praised, nor unhappy when criticized. He/she is not afraid of dying nor excited about living.
18.100 He/she does not run towards crowds of people or the forest. Here or there, as is he/she is stays stable.
Chapter 19 Details
Janak says
19.1 Using the specific knowledge of this world as tongs you have extracted arrows of multiple opinions from my heart and body.
19.2 What is dharm (religious duty), what is kama (sensual desire), what is arth (worldly wealth), what is wisdom, what is duality or non-duality, now that I am established in Self glory.
19.3 What is the past, what is the present, what is the future, what are the surroundings, what is eternal, now that I am established in Self glory.
19.4 What is the Self, what is non-self, what is auspicious, what is inauspicious, what is to worry and what is not to worry, now that I am established in Self glory.
19.5 What is a dream, what is the sleep, what is wakefulness, what is complete isolation (kaivalyam), what is there to fear, now that I am established in Self glory.
19.6 What is far, what is near, what is external, what is internal, what is gross and what is subtle, now that I am established in Self glory.
19.7 What is death, what is life, what is the world, what is worldly behavior, what is sensual engagement, what is deep meditation, now that I am established in Self glory.
19.8 I have enough knowledge of the three goals (dharm, arth, kama), enough knowledge of yog and enough knowledge of the wisdom, and I am at peace in my Self.
Chapter 20 Details
20.1 What are the elements, what is this body, what are these senses, what is this mind, what is emptiness, what is giving up desires, now that I am in my own spotless Self.
20.2 What are scriptures, what is self awareness, what is detachment of mind from objects, what is contentment, what is subduing desires, now that all my duality (doubts) are gone.
20.3 What is knowledge, what is ignorance, what is ego, what is “this is mine” (idam mam), what is bondage, what is moksha, and what is the image of my own form.
20.4 What is prior karma (prarabdh), what are duties, what is liberation from cycle of rebirths, what is the completeness(kaivalyam) of this body when I have no specific attributes.
20.5 Who is doer, who is bearer of consequences, who is the inactive spark of vibration [consciousness], what is apparent knowledge, and is the outcome, now that I am without any individuality.
20.6 What is this world, what is the desire for moksha, who is yogi, who is learned, who is enlightened, who is liberated, now that I am established in my own self, non-dual.
20.7 What is creation, what is destruction, what is the end and what are the means, who is capable, what is capability, now that I am established in my own self, non-dual.
20.8 Who is the measurer, what is to be measured, what is the measure, what is the measurement when I am eternally without blemish.
20.9 What is the distraction, what is one-pointedness, what is enlightenment, what is stupidity, what is joy, what is sorrow, when I am eternally without action[that bears consequences].
20.10 What is worldly duty, what is religious duty, what is happiness, what is sorrow, when I am always without care.
20.11 What is illusion, what is this world, what is attachment, what is aversion, what is living being, what is their brahm, when I am always without impurities.
20.12 What is innate nature, what is free of innate nature, what is liberation, what is bondage, when I am eternally indestructible, indivisible, stable in Self.
20.13 What is sermon, what is the holy book, who is the student, who is the teacher, what is the goal of the effort, when I am undesignated Godhead.
201.14 What exists, what does not exist, what is one, what is two, what is the point of saying much when nothing else is there but Self.
Analytical Faith 