Krishjan

Chapter 3 — Atmadvaita

Ashtavakra Gita

14 Shloka • Translation Only

Aṣṭāvakra said: Having truly realized the Ātman as the one, imperishable Reality, how can a wise person, established in Self-knowledge, still take delight in the pursuit and accumulation of worldly wealth?

Ah! Through ignorance of the Ātman, attachment arises toward the illusory objects of the senses. Just as, through ignorance of a shell, greed arises from the mistaken appearance of silver within it.

In that Reality where this entire universe appears, like waves upon the ocean, knowing “I am That,” why do you run about like one who is poor and lacking?

Even after hearing that the Ātman is pure Consciousness, supremely beautiful, one who remains intensely attached to sensual pleasure falls into impurity and degradation.

It is indeed astonishing that even a sage who knows the Self in all beings, and all beings in the Self, should still continue to entertain a sense of mine-ness (Mamatā).

It is astonishing that one who has embraced the highest Non-duality (Advaita), and is firmly established in the pursuit of Liberation, should still come under the sway of desire, becoming distracted by the longing for sensual enjoyment.

It is astonishing that a person, though recognizing desire as an enemy that arises to obstruct Knowledge, and though seeing the frailty of life as it moves inevitably toward death, should still continue to long for the objects of desire.

It is astonishing that one who is detached from both this world and the next, who clearly discerns between the eternal and the transient, and who longs for Liberation, should still feel fear even of Liberation itself.

The wise one, whether honored or insulted, whether enjoying pleasures or enduring suffering, sees only the Self. Therefore, he neither becomes delighted nor grows angry.

The noble sage sees his own body acting and moving about as though it were someone else's body. How, then, could he be disturbed by praise or blame?

Seeing this entire universe as nothing but Māyā, and being free from fascination with it, how could the wise and steadfast one be afraid, even when death stands close at hand?

How can anyone be compared to the great soul whose mind is free from desire, who remains unattached even amid disappointment, and who is fulfilled by the knowledge of the Self?

Knowing by his very nature that all that is perceived is, in truth, nothing, what can the wise one see as something to be accepted, and what can he see as something to be rejected?

For one who has abandoned inner impurities, who is free from dualities and devoid of expectations, whatever experience or enjoyment comes of its own accord becomes neither a cause of sorrow nor a source of delight.