Chapter 18 — Ashtavakra Gita

Aṣṭāvakra said: When Awakening (Bodha) dawns in a person, delusion becomes like a dream. To that One, whose nature is pure Happiness alone, who is Peace itself, and who is self-luminous Radiance, I offer my salutations.

One may acquire all forms of wealth and enjoy abundant pleasures. Yet no one attains true happiness without the complete relinquishment of all attachment and possessiveness.

For one whose inner being is scorched by the blazing fire of the suffering born of "I must do this" and "this ought to be done," how can there be happiness except through the cooling stream of the nectar of inner peace?

This worldly existence (Bhava) is nothing but a projection of thought and imagination. In the ultimate sense, it has no independent reality. For those who perceive both existence and non-existence as mere appearances, there is neither becoming nor non-becoming in their true nature.

The state of the Self is not attained by going somewhere far away, nor is it reached through withdrawal or contraction. It is ever attained already— beyond all mental distinctions, effortless, changeless, and stainless.

When delusion alone comes to an end, and one simply abides in one's own true nature, free from sorrow, those whose vision is unobstructed shine in their natural radiance.

Knowing that all this is merely a projection of the mind, and that the Ātman is eternally free, what remains for the wise person to practice? Only a child would imagine that something still needs to be attained.

Having realized with certainty that the Ātman is Brahman, and that both existence and non-existence are merely conceptual projections, what remains for one who is free from desire to know? What is there for him to say? And what is there for him to do?

For the Yogī whose notions such as "This am I" and "This am I not" have completely come to an end, and who has realized with certainty that "All is the Self," there remains only profound silence.

For the Yogī who has become completely tranquil, there is no distraction, nor concentration. There is no extraordinary enlightenment, nor any delusion. There is neither pleasure nor pain.

For the Yogī whose nature is free from all mental distinctions, there is no difference between sovereignty and living on alms, between gain and loss, between being among people and being in the forest. All are the same to him.

For the Yogī who is free from all dualities such as "This has been done" and "This has not been done," where is Dharma? Where is Kāma? Where is Artha? And where is discrimination between alternatives?

For the Jīvanmukta Yogī (one liberated while living), there is nothing whatsoever that must be done. There is no attachment or emotional coloring in the heart. He simply lives life as it unfolds, naturally and spontaneously.

For the Mahātman who has come to rest at the very limit of all mental constructions and concepts, where is delusion? Where is the world? Where is meditation upon it? And where is liberation? For one established beyond all conceptual thought, such distinctions no longer arise.

Let the one who perceives this universe declare that it does not exist, if he wishes. But what does the one who is free from Vāsanās do? Even while seeing, he does not truly see anything as separate from the Self.

One who has realized the Supreme Brahman may contemplate, "I am Brahman." But what does the one who is utterly free from thought and concern contemplate— the one who no longer perceives any separation at all?

One who perceives distraction in the mind strives to bring it under control. But the noble one, who is free from distraction, and for whom there is no goal left to attain, what could he possibly do?

The wise one, though appearing different from the ways of the world, may outwardly conduct himself like an ordinary person. Yet he sees in himself neither Samādhi nor distraction, neither gain nor loss, nor any change in his true nature.

The wise one who is free from notions of existence and non-existence, who is content and free from Vāsanās, does not truly do anything at all, even though, from the world's point of view, he may appear to be acting.

The wise one has no rigid attachment either to engagement in action or to withdrawal from action. Whatever action comes to be done at a given moment, he does it, and then remains at peace and in happiness.

Free from Vāsanās, without dependence on any support, moving in complete spontaneity, liberated from all bondage, he acts only as he is carried by the winds of past impressions (Saṃskāras), like a dry leaf blown by the wind.

For one who is free from Saṃsāra, there is neither joy nor sorrow anywhere. Ever cool and serene in mind, he shines as though beyond identification with the body.

For the wise one who delights in the Self, whose nature is pure, clear, and serene, there is nowhere any desire to renounce something, nor any craving to acquire or preserve anything. He simply abides in his own fullness.

For the wise one whose mind is naturally empty of mental constructions, and who acts only according to what arises spontaneously, like an ordinary person outwardly, there is neither honor nor dishonor. Such distinctions have no significance for him.

One who understands, "This action has been performed by the body, not by me, whose nature is pure Awareness," acts in accordance with that understanding. Even while acting, he does not regard himself as the doer.

Though he may appear to speak contrary to convention and may not seem wise by ordinary standards, he is not childish or ignorant. The Jīvanmukta—liberated while living—is happy, inwardly rich, and radiant. Even while moving through the world, he shines in his natural greatness.

The wise one does not attain peace through becoming exhausted by endless inquiry and speculation. Having come to true rest, he neither imagines, nor seeks to know, nor listens with the intent of acquiring knowledge, nor sees anything as separate from himself.

The great soul is neither one striving for Samādhi nor one troubled by distraction. He is neither a seeker of Liberation nor its opposite. Knowing with certainty that all appearances are merely conceptual projections, he abides as Brahman alone.

One in whom the sense of ego ("I am the doer") remains, even if he does not act, he is still acting. But for the wise one who is free from ego, nothing is done, even when actions appear to be performed.

The mind of the liberated one shines forth— neither disturbed nor pleased, free from the sense of doership, free from inner agitation, without expectation, and beyond all doubt.

The mind of the liberated one does not move with the intention of meditating, nor does it act with the intention of accomplishing something. Yet, without any motive or cause, it may appear to meditate, and it may appear to act.

Hearing the Truth as it really is, a dull-minded person may become even more confused. Or he may withdraw into passivity and inward contraction. But a truly wise person, though free from delusion, may outwardly appear like one who is simple or even confused.

Concentration and mental restraint are intensely practiced by those who still perceive a goal to be attained. But the wise do not see anything that must be accomplished. Established in their own true nature, they abide like one who is peacefully asleep—yet fully awake to Reality.

Whether through effort or through the absence of effort, the deluded person does not attain peace. But the wise attain perfect peace through the firm realization of the Truth alone.

People who are absorbed in spiritual practices often fail to recognize that Ātman which is: pure, aware, beloved, complete, beyond all manifestation, and free from every defect and affliction. Their attention remains fixed on practice, while the Reality being sought is already ever-present.

The deluded person does not attain Liberation through action, nor through practices that are merely forms of repeated discipline. The blessed one, through direct Knowledge alone, remains liberated, abiding changeless and unmoving in his true nature.

The deluded person does not attain that Brahman, because he seeks to become It. But the wise one, even without any desire to become anything, is already established as the very nature of the Supreme Brahman.

The deluded, lacking a true foundation and preoccupied with grasping and holding on, continually nourish Saṃsāra. But the wise have cut off the very root of this source of misfortune and suffering.

The deluded person does not attain peace, because he desires to become peaceful. But the wise one, having realized the Truth with certainty, is always of a peaceful mind.

How can there be realization of the Self for one who depends upon something that is seen and perceived? The wise do not see That as an object among objects. They behold the imperishable Self alone.

What is mental restraint (Nirodha) to the deluded person, who strives and struggles to impose control upon the mind? For the wise one who delights in the Self, that natural stillness is ever-present and effortless.

One person contemplates existence as real. Another contemplates non-existence as real. But there is a rare one who transcends both existence and non-existence. Such a person alone remains completely free from disturbance.

Those of immature understanding contemplate the Ātman as pure and non-dual, yet, through delusion, they do not truly know It. Therefore, they remain without genuine peace and fulfillment for as long as they live.

The mind of a seeker of Liberation (Mumukṣu) cannot function without some support or object upon which to depend. But the mind of the liberated one is forever without support, free from all desire, and resting in itself alone.

Seeing the tiger of sense-objects, frightened seekers run in search of refuge. They quickly retreat into the cave of mental restraint (Nirodha) and concentration (Ekāgratā), hoping thereby to attain mastery and security.

When the elephants of sense-objects behold the lion of freedom from Vāsanās, they become silent and powerless. Unable to dominate such a person, they retreat. Indeed, they seem to follow him like tamed attendants.

One whose mind is integrated and free from fear does not concern himself with methods or disciplines intended to produce Liberation. Seeing, hearing, touching, smelling, and eating, he simply abides in natural ease and happiness.

Upon merely hearing the Truth, one whose understanding is pure becomes free from all inner disturbance. He no longer sees distinctions such as proper conduct and improper conduct, nor does he fall into indifference or apathy. He simply abides in the clarity of Reality.

Whatever action comes to him at a given moment, that he performs with simplicity and straightforwardness. Whether it appears auspicious or inauspicious, his actions are natural and spontaneous, like those of a child.

Through inner freedom (Svātantrya), one attains happiness. Through inner freedom, one attains the Supreme. Through inner freedom, one reaches perfect peace and fulfillment. Through inner freedom, one attains the highest state.

When one truly understands that the Self is neither the doer nor the experiencer, then all the modifications and movements of the mind naturally come to an end.

The state of the wise shines forth as natural and uncontrived, even though it may appear unconventional or unrestrained to others. But the apparent peace of the deluded person, whose mind is still filled with desire, is artificial and not genuine.

The wise, whose imaginations and mental constructions have been dissolved, whose understanding is free and unbound, may enjoy great pleasures, or they may dwell in mountain caves. In either case, they remain free, unattached, and liberated in understanding.

Upon seeing a learned sage, a deity, a sacred place, a beautiful woman, a king, or a beloved person, the wise one may show due respect and honor. Yet no Vāsanā (latent desire, attachment, or craving) arises in his heart.

Even if a Yogī is mocked, laughed at, or criticized by servants, children, spouse, grandchildren, or relatives, he does not undergo the slightest inner disturbance or change.

Though appearing content, he is not dependent on contentment. Though appearing troubled, he is not truly troubled. The wonder of that state is such that only those who have realized the same truth can understand it.

The very sense of "something must be done" is Saṃsāra. The wise do not perceive such a notion. They abide as though empty of all mental constructions, formless, changeless, and free from all affliction.

Even while doing nothing, the deluded person remains agitated and restless because of inner disturbance. But the wise one, though engaged in actions, remains skillful, composed, and completely free from anxiety.

The one whose understanding is at peace sits in happiness, sleeps in happiness, comes and goes in happiness. He speaks in happiness, eats in happiness, and even while engaged in ordinary worldly activities, he remains established in peace.

One who, by his very nature, is free from inner distress, though outwardly conducting himself like an ordinary person, shines forth free from all affliction. Like a vast and deep lake, he remains unshaken and undisturbed.

For the deluded person, even withdrawal from action (Nivṛtti) becomes a form of activity (Pravṛtti). But for the wise one, even activity bears the fruit of withdrawal. For though actions may occur, inwardly he remains untouched, free, and at rest.

For the deluded person, dispassion toward possessions and acquisitions is often observed. But for one in whom all attachment to the body has dissolved, where is attachment? And where is dispassion? Having gone beyond identification with the body, he transcends both attraction and renunciation alike.

The deluded person's vision is always bound up with mental constructions and with the absence of such constructions. He remains occupied with what should be contemplated and what should not be contemplated. But for one established in the Self, that very tendency has come to an end. His vision is no longer shaped by any object of contemplation; it is free, natural, and beyond conceptualization.

The sage who is free from desire in all undertakings and moves through life with the natural simplicity of a child, remains untouched by action. For that pure one, no stain or bondage arises, even while actions are being performed.

Blessed indeed is the knower of the Self who remains the same in all circumstances. Seeing, hearing, touching, smelling, and eating, his mind remains free from thirst, craving, and longing.

For the wise one, who is ever free from all mental distinctions and vast like space, where is Saṃsāra? Where is mere appearance or illusion? Where is the goal to be attained? And where are the means of attainment? For one established in the boundless, non-conceptual Self, none of these distinctions remain.

Victorious indeed is the one who has renounced all pursuit of worldly gain and acquisition, who is the very embodiment of fullness and the essence of the Self. In him abides a natural and uncontrived Samādhi, uninterrupted and without limitation.

But what more need be said? The great soul who has realized the Truth has no desire either for enjoyment or for Liberation. Ever free from craving and personal interest, he remains unattached in all circumstances.

This dualistic universe, beginning with Mahat and all the subsequent manifestations, is nothing more than an expansion of names and appearances. For one established in pure Awareness, having abandoned identification with all of this, what remains to be done?

One who is firmly convinced that all this is sustained by delusion and that, in truth, nothing exists as a separate reality, becomes established in the pure, unobjectifiable radiance of Awareness. Being pure, he comes to rest naturally, by his very nature alone.

For one whose nature is pure, self-luminous Awareness, who no longer sees reality in the world of objects, where is injunction or prescribed discipline? Where is dispassion (Vairāgya)? Where is renunciation (Tyāga)? And where is even tranquility (Śama)? For one established in pure Awareness, all such spiritual categories lose their separate significance.

For one who shines as the Infinite Reality, and who no longer perceives Prakṛti as something separate, where is bondage? Where is Liberation? Where is joy? And where is sorrow? For such a one, all these distinctions have vanished in the recognition of the Infinite Self.

Within the realm that extends only as far as the intellect (Buddhi), all manifestation is merely a transformation of Māyā. The wise one, free from possessiveness, free from egoism, and free from desire, shines in his natural splendor.

For the sage who beholds the Ātman as imperishable and free from all sorrow, where is knowledge? Where is the universe? Where is the body? And where are notions such as "I" and "mine"? For one established in the deathless Self, these distinctions no longer arise.

If a person of immature understanding abandons practices such as mental restraint (Nirodha) and other disciplines prematurely, then, in the very next moment, he becomes carried away by mental fantasies, desires, and idle talk. Mere abandonment of practice is not freedom; without true understanding, the mind simply returns to its habitual tendencies.

The dull-minded person, even after hearing of that Supreme Reality, does not abandon his delusion. Outwardly, through effort, he may appear free from mental distinctions and concepts, yet inwardly he still longs for sense-objects and worldly enjoyments.

One whose actions have fallen away through Knowledge may still appear, from the world's point of view, to be engaged in action. Yet he does not find any occasion to regard himself as a doer, nor even to speak of action as something that truly belongs to him.

For the wise one who is ever changeless and free from all fear and disturbance, where is darkness? Where is light? Where is loss? And where is the absence of loss? For one established in the unchanging Self, such opposites have no meaning.

For the Yogī whose nature is indescribable and beyond all defining characteristics, where is courage? Where is discrimination (Viveka)? And where is even fearlessness? For one who has transcended all attributes and conceptual distinctions, none of these categories truly apply.

There is no heaven, nor indeed any hell. There is no liberation while living (Jīvanmukti) either. But what more need be said? From the standpoint of Yoga—the direct realization of Reality— nothing whatsoever exists as a separate entity.

The wise one does not seek gain, nor does he grieve over loss. His mind is cool, serene, and at peace, as though filled with nectar itself.

Being free from desire, he does not praise what is considered peaceful, nor does he condemn what is considered wicked. Equal in pleasure and pain, inwardly content, he sees nothing whatsoever that must be accomplished.

The wise one does not hate Saṃsāra, nor does he seek to behold the Self as an object. Free from both elation and resentment, he is neither dead, nor does he live in the ordinary sense. He simply abides as the Self, beyond all such distinctions.

Free from possessive attachment toward children, spouse, and family, free from desire for sense-objects, free from anxiety even regarding his own body, and free from expectation, the wise one shines in his natural radiance.

The wise one is content everywhere, accepting whatever comes of its own accord. Moving freely from place to place, and resting wherever evening finds him, he remains inwardly fulfilled and at peace.

Let the body fall, or let it continue to live and function— the great soul has no concern about it. Having come to rest in the ground of his own true nature, he has forgotten the entire cycle of Saṃsāra and all its concerns.

Possessing nothing, moving freely according to what arises naturally, beyond all dualities, with every doubt cut off, unattached to all states and conditions, the wise one delights in the Self alone.

The wise one, free from the sense of "mine," shines in his natural splendor. To him, a clod of earth, a stone, and gold are the same. The knot of the heart has been completely cut asunder, and the qualities of Rajas and Tamas have been thoroughly shaken off and dissolved.

For the liberated one, who is free from fixation upon anything whatsoever, no Vāsanā remains in the heart. Completely free from craving and perfectly fulfilled, with whom can such a person be compared?

Though knowing, he does not regard himself as a knower. Though seeing, he does not see anything as separate from the Self. Though speaking, he does not think, "I am speaking." Who other than one who is completely free from Vāsanās could abide in such a state?

Whether a mendicant or a king, one who is free from desire shines alike. For him, the notions of good and bad, beautiful and ugly, worthy and unworthy, have dissolved with respect to all things.

For the Yogī who has fulfilled the purpose of life, whose nature is utterly simple, straightforward, and free from all pretense, where is freedom to act as one pleases? Where is restraint or withdrawal? And where is even certainty regarding Truth? For one established in Reality itself, such distinctions no longer arise.

For one who is fulfilled through resting in the Self, free from expectation, and beyond all sorrow, whatever is experienced inwardly— how can it be described? And to whom could it be explained? It is a reality that can only be directly known, not adequately conveyed in words.

Though asleep, he is not in deep sleep. Though dreaming, he is not truly asleep. Though awake, he is not awake in the ordinary sense. The wise one, fulfilled in every moment, transcends all the states of waking, dreaming, and deep sleep.

The knower of Truth, though appearing to think, is free from worry and concern. Though possessing senses, he is as one beyond the senses. Though endowed with intelligence, he is beyond the limitations of intellect. Though an ego may appear to function, he is free from any sense of ego-identification.

He is neither happy nor unhappy. He is neither detached nor attached. He is neither a seeker of Liberation nor one who is liberated. He is not something, nor is he nothing. He transcends all such conceptual categories and opposites.

Even amidst distraction, he is not distracted. Even in Samādhi, he is not one who possesses Samādhi. Even when dullness appears, he is not dull. Even when learning and wisdom appear, he is not a scholar. Blessed indeed is such a one, who remains free from identification with every state that arises.

The liberated one remains at ease in whatever condition may arise, established in his own natural state. Having fulfilled all that was to be fulfilled, he rests in complete contentment. Equal toward everything and free from craving, he does not dwell upon what has been done or what has been left undone.

He does not become pleased when praised, nor does he become angry when criticized. He is not disturbed by death, nor does he celebrate or cling to life. He remains established in the same inner peace under all conditions.

The one of tranquil understanding does not run toward crowded places, nor does he flee to the forest. However and wherever circumstances may be, he remains the same, firmly established in equanimity.

Chapter 18 — Jivanmukti