Chapter I: Instruction on Self-Realization

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
1.1	जनक उवाच। कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति। वैराग्यं च कथं प्राप्तं एतद् ब्रूहि मम प्रभो॥	Janaka said: Master, how is Knowledge to be achieved, detachment acquired, liberation attained?	Janaka: How is knowledge to be acquired? How is liberation to be attained? And how is dispassion to be reached? Tell me this, sir.	Janaka asked: How can knowledge be acquired? How can liberation be attained? How is renunciation possible? - Tell me this, O Lord.
1.2	अष्टावक्र उवाच। मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यज। क्षमार्जवदयातोषसत्यं पीयूषवद्भज॥	Ashtavakra said: To be free, shun the experiences of the senses like poison. Turn your attention to forgiveness, sincerity, kindness, simplicity, truth.	Ashtavakra: If you are seeking liberation, my son, shun the objects of the senses like poison. Practise tolerance, sincerity, compassion, contentment and truthfulness like nectar.	Ashtavakra replied: If you aspire after liberation, my child, shun the objects of the senses as poison and seek forgiveness, sincerity, kindness, contentment and truth as nectar.
1.3	न पृथ्वी न जलं नाग्निर्न वायुद्यौर्न वा भवान्। एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये॥	You are not earth, water, fire or air. Nor are you empty space. Liberation is to know yourself as Awareness alone - the Witness of these.	You do not consist of the elements - earth, water, fire, air or even ether. To be liberated, know yourself as consisting of consciousness, the witness of these.	You are neither earth, nor water, nor fire, nor air, nor ether. In order to attain liberation, know the Self as the witness of all these and Consciousness itself.
1.4	यदि देहं पृथक्कृत्य चिति विश्राम्य तिष्ठसि। अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि॥	Abide in Awareness with no illusion of person. You will be instantly free and at peace.	If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds.	If you detach (yourself from) the body and rest in Intelligence, you will at once be happy, peaceful and free from bondage.
1.5	न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः। असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव॥	You have no caste or duties. You are invisible, unattached, formless. You are the Witness of all things. Be happy.	You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - so be happy.	You do not belong to the Brahmana or any other caste or to any Ashrama. You are not perceived by the eyes. Unattached, formless and witness of all are you. Be happy.
1.6	धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो। न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा॥	Right and wrong, pleasure and pain, exist in mind only. They are not your concern. You neither do nor enjoy. You are free.	Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences, so you are always free.	Virtue and vice, pleasure and pain, are of the mind, not of you, O all-pervading one. You are neither doer nor enjoyer. Verily you are ever free.
1.7	एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा। अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम्॥	You are the Solitary Witness of All That Is, forever free. Your only bondage is not seeing This.	You are the one witness of everything, and are always completely free. The cause of your bondage is that you see the witness as something other than this.	You are the one seer of all and really ever free. Verily this alone is your bondage that you see the seer as other than such.
1.8	अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः। नाहं कर्तेति विश्वासामृतं पीत्वा सुखी भव॥	The thought: "I am the doer" is the bite of a poisonous snake. To know: "I do nothing" is the wisdom of faith. Be happy.	Since you have been bitten by the black snake, the opinion about yourself that "I am the doer", drink the antidote of faith in the fact that "I am not the doer", and be happy.	Do you who have been bitten by the great black serpent of the egoism "I am the doer", drink the nectar of the faith "I am not the doer", and be happy.
1.9	एको विशुद्धबोधोऽहमिति निश्चयवह्निना। प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव॥	A single understanding: "I am the One Awareness", consumes all suffering in the fire of an instant. Be happy.	Burn down the forest of ignorance with the fire of the understanding that "I am the one pure awareness", and be happy and free from distress.	Burn down the forest of ignorance with the fire of conviction, "I am the One, and Pure Consciousness", and be free from grief and be happy.
1.10	यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत्। आनन्दपरमानन्दः स बोधस्त्वं सुखं भव॥	You are unbounded Awareness - Bliss, Supreme Bliss - in which the universe appears like the mirage of a snake in a rope. Be happy.	That in which all this appears - imagined like the snake in a rope, that joy, supreme joy and awareness is what you are, so be happy.	You are that Consciousness, Bliss - Supreme Bliss, in and upon which this universe appears superimposed, like a snake on a rope. Live happily.
1.11	मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि। किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत्॥	It is true what they say: "You are what you think." If you think you are bound you are bound. If you think you are free you are free.	If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, "Thinking makes it so".	One who considers oneself free is free indeed and one who considers oneself bound remains bound. "As one thinks, so one becomes", is a popular saying in this world, which is too true.
1.12	आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः। असङ्गो निस्पृहः शान्तो भ्रमात् संसारवानिव॥	You are Self - the Solitary Witness. You are perfect, all-pervading, One. You are free, desireless, forever still. The universe is but a seeming in You.	Your real nature is as the one perfect, free, and actionless consciousness, the all-pervading witness - unattached to anything, desireless and at peace. It is from illusion that you seem to be involved in samsara.	The Self is witness, all-pervading, perfect, One, free, Intelligence, actionless, unattached, desireless and quiet. Through illusion it appears as if of the world.
1.13	कूटस्थं बोधमद्वैतमात्मानं परिभावय। आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम्॥	Meditate on this: "I am Awareness alone - Unity itself." Give up the idea that you are separate, a person, that there is within and without.	Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness, or anything external or internal.	Meditate on the Atman as immovable, Intelligence and non-dual, having given up external and internal self-modifications and the illusion "I am the reflected self (individual soul)".
1.14	देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक। बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव॥	You have long been bound thinking: "I am a person." Let the knowledge: "I am Awareness alone" be the sword that frees you.	You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that "I am awareness", and be happy, my son.	My child, you have long been in the noose of body-consciousness. Sever it with the sword of the knowledge "I am Intelligence" and be happy.
1.15	निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः। अयमेव हि ते बन्धः समाधिमनुतिष्ठसि॥	You are now and forever free, luminous, transparent, still. The practice of meditation keeps one in bondage.	You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind.	You are unattached, actionless, self-effulgent and without any blemish. This indeed is your bondage that you practise Samadhi.
1.16	त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः। शुद्धबुद्धस्वरुपस्त्वं मा गमः क्षुद्रचित्तताम्॥	You are pure Consciousness - the substance of the universe. The universe exists within you. Don't be small-minded.	All of this is really filled by you and strung out in you, for what you consist of is pure awareness - so don't be small-minded.	You pervade this universe and this universe exists in you. You are really Pure Consciousness by nature. Do not be small-minded.
1.17	निरपेक्षो निर्विकारो निर्भरः शीतलाशयः। अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः॥	You are unconditioned, changeless, formless. You are solid, unfathomable, cool. Desire nothing. You are Consciousness.	You are unconditioned and changeless, formless and immovable, unfathomable awareness and unperturbable, so hold to nothing but consciousness.	You are unconditioned, immutable, formless, unimpassioned, of unfathomable intelligence and unperturbed. Desire for Chit alone.
1.18	साकारमनृतं विद्धि निराकारं तु निश्चलम्। एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः॥	That which has form is not real. Only the formless is permanent. Once this is known, you will not return to illusion.	Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again.	Know that which has form to be unreal and the formless to be permanent. Through this spiritual instruction you will escape the possibility of rebirth.
1.19	यथैवादर्शमध्यस्थे रुपेऽन्तः परितस्तु सः। तथैवास्मिन् शरीरेऽन्तः परितः परमेश्वरः॥	Just as a mirror exists both within and without the image reflected, the Supreme Self exists both within and without the body.	Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body.	Just as a mirror exists within and without the image reflected in it, even so the Supreme Lord exists inside and outside this body.
1.20	एकं सर्वगतं व्योम बहिरन्तर्यथा घटे। नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा॥	Just as the same space exists both within and without a jar, the timeless, all-pervasive One exists as Totality.	Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things.	As the same all-pervading ether is inside and outside a jar, even so the eternal, all-pervasive Brahman exists in all things.

Chapter II: Joy of Self-Realization

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
2.1	जनक उवाच। अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः। एतावन्तमहं कालं मोहेनैव विडम्बितः॥	Janaka said: I am now spotless and at peace - Awareness beyond Consciousness. All this time I have been duped by illusion.	Janaka: Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion.	Janaka said: O, I am spotless, tranquil, Pure Consciousness and beyond Nature. All this time I have been duped by illusion.
2.2	यथा प्रकाशयाम्येको देहमेनं तथा जगत्। अतो मम जगत्सर्वमथवा न च किञ्चन॥	By this light alone the body and the universe appear. I am Everything or Nothing.	As I alone give light to this body, so I do to the world. As a result the whole world is mine, or alternatively nothing is.	As I alone reveal this body, even so do I reveal this universe. Therefore mine is all this universe, or verily nothing is mine.
2.3	सशरीरमहो विश्वं परित्यज्य मयाधुना। कुतश्चित् कौशलादेव परमात्मा विलोक्यते॥	Seeing there is no universe or body, by grace the Self is revealed.	So now that I have abandoned the body and everything else, by some good fortune or other my true self becomes apparent.	O, having renounced the universe along with the body, I am now perceiving the Supreme Self through wisdom (received from my Guru).
2.4	यथा न तोयतो भिन्नास्तरङ्गाः फेनबुद्बुदाः। आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम्॥	As waves, foam and bubbles are not different from water, so the universe emanating from Self is not different from Self.	Just as waves, foam and bubbles are not different from water, so all this which has emanated from oneself, is no other than oneself.	As waves, foam and bubbles are not different from water, even so the universe emanating from the Self is not different from it.
2.5	तन्तुमात्रो भवेदेव पटो यद्वद्विचारितः। आत्मतन्मात्रमेवेदं तद्वद्विश्वं विचारितम्॥	Look closely at cloth, you see only threads. Look closely at creation, you see only Self.	In the same way that when analysed cloth is found to be just thread, so when all this is analysed it is found to be no other than oneself.	As cloth when analysed is found to be nothing but thread, even so this universe, duly considered, is nothing but the Self.
2.6	यथैवेक्षुरसे कॢप्ता तेन व्याप्तैव शर्करा। तथा विश्वं मयि कॢप्तं मया व्याप्तं निरन्तरम्॥	As sweetness pervades sugarcane juice, I am the essence of creation.	Just as the sugar produced from the juice of the sugarcane is permeated with the same taste, so all this, produced out of me, is completely permeated with myself.	Just as sugar generated in sugarcane juice is wholly pervaded by it (juice), even so the universe produced in me is permeated by me through and through.
2.7	आत्माज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते। रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद्भासते न हि॥	Not seeing Self, the world is materialized. Seeing Self, the world is vanished. A rope is not a snake, but can appear to be.	From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope a snake appears, and by knowledge of it it appears no longer.	The world appears from the ignorance of the Self and disappears with the knowledge of the Self, even as the snake appears from the non-cognition of the rope and disappears with its recognition.
2.8	प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः। यदा प्रकाशते विश्वं तदाहम्भास एव हि॥	I am not other than Light. The universe manifests at my glance.	Shining is my essential nature, and I am nothing over and beyond that. When the world shines forth, it is simply me that is shining forth.	Light is my very nature and I am no other than that. When the universe manifests itself verily then it is I that shine.
2.9	अहो विकल्पितं विश्वमज्ञानान्मयि भासते। रूप्यं शुक्तौ फणी रज्जौ वारि सूर्य्यकरे यथा॥	The mirage of universe appears in me as silver appears in mother-of-pearl, as a snake appears in a rope, as water appears on a desert horizon.	All this appears in me imagined due to ignorance, just as a snake appears in the rope, the mirage of water in the sunlight, and silver in mother of pearl.	O, the universe appears in me being conceived through ignorance, even as silver appears in the mother-of-pearl, snake in the rope and water in the sunbeam.
2.10	मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति। मृदि कुम्भो जले वीचिः कनके कटकं यथा॥	As a pot returns to clay, a wave to water, a bracelet to gold, so will the universe return to Me.	All this, which has originated out of me, is resolved back into me too, like a jug back into clay, a wave into water, and a bracelet into gold.	Just as a jug dissolves into earth, a wave into water or a bracelet into gold, even so the universe which has emanated from me will dissolve into me.
2.11	अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे। ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशेऽपि तिष्ठतः॥	I am wonderful indeed - beyond adoration. I cannot decay nor ever die, though God and all the universe should perish to the last blade of grass.	How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last clump of grass.	Wonderful am I! Adoration to myself who know no decay and survive even the destruction of the world from Brahma down to the clump of grass.
2.12	अहो अहं नमो मह्यमेकोऽहं देहवानपि। क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः॥	I am wonderful indeed - beyond adoration. Even with a body I am One. I neither come nor go. I am everywhere at once.	How wonderful I am! Glory to me, solitary even though with a body, neither going nor coming anywhere, I who abide forever, filling all that is.	Wonderful am I! Adoration to myself who, though with a body am one, who neither go anywhere nor come from anywhere but abide pervading the universe.
2.13	अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः। असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम्॥	I am wonderful indeed - beyond adoration. I am astounded at my powers. The universe appears within me but I do not touch it.	How wonderful I am! Glory to me! There is no one so clever as me! I who have borne all that is forever, without even touching it with my body!	Wonderful am I! Adoration to myself! There is none so capable as I, who am bearing the universe for all eternity without touching it with the body.
2.14	अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन। अथवा यस्य मे सर्वं यद्वाङ्मनसगोचरम्॥	I am wonderful indeed - beyond adoration. I am everything thought or spoken, and have nothing.	How wonderful I am! Glory to me! I who possess nothing at all, or alternatively possess everything that speech and mind can refer to.	Wonderful am I! Adoration to myself who have nothing or have all that is thought and spoken of.
2.15	ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम्। अज्ञानाद्भाति यत्रेदं सोऽहमस्मि निरञ्जनः॥	In Reality, knowledge, the knower, and the knowable do not exist. I am the transparent Self in which through ignorance they appear.	Knowledge, what is to be known, and the knower - these three do not exist in reality. I am the spotless reality in which they appear because of ignorance.	Knowledge, knower and knowable - these three do not in reality exist. I am that stainless (Self) in which this triad appears through ignorance.
2.16	द्वैतमूलमहो दुःखं नान्यत्तस्यास्ति भेषजम्। दृश्यमेतन्मृषा सर्वं एकोऽहं चिद्रसोऽमलः॥	Looking at One and seeing many is the cause of all misery. The only cure is to realize what is seen is not there. I am One - aware, blissful, immaculate.	Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness.	Oh, duality is the root of misery. There is no other remedy for it except the realization that all objects of experience are false and that I am one and pure, intelligence and bliss.
2.17	बोधमात्रोऽहमज्ञानादुपाधिः कल्पितो मया। एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम॥	I am unbounded Awareness. Only in imagination do I have limits. Reflecting on this, I abide in the Absolute.	I am pure awareness though through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is in the Unimagined.	I am Pure Intelligence. Through ignorance I have imposed limitation (upon myself). Constantly reflecting in this way, I am abiding in the Absolute.
2.18	न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्ता निराश्रया। अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम्॥	I am neither free nor bound. The illusion of such things has fallen into disbelief. Though I contain creation, it has no substance.	For me here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me.	I have neither bondage nor freedom. The illusion having lost its support has ceased. Oh, the universe, though existing in me, does not in reality so exist.
2.19	सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम्। शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना॥	Having seen for certain that this universe and body is without form or substance, I am revealed as Awareness alone. Imagination has no place here.	I have recognised that all this and my body are nothing, while my true self is nothing but pure consciousness, so what is there for the imagination [to] work on now?	I have known for certain that the body and the universe are nothing and that the Self is only Pure Consciousness. So on which now can imagination be possible?
2.20	शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा। कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः॥	The body exists only in imagination, as do heaven and hell, bondage, freedom, fear. Are these my concern? I, who am pure Awareness?	The body, heaven and hell, bondage and liberation, and fear too, all this is pure imagination. What is there left to do for me whose very nature is consciousness?	Body, heaven and hell, bondage and freedom, as also fear, all these are mere imagination. What have I to do with all these - I whose nature is Chit?
2.21	अहो जनसमूहेऽपि न द्वैतं पश्यतो मम। अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम्॥	I see no differences or separation. Even the multitudes appear as a single formless desert. To what should I cling?	Truly I do not even see dualism in a crowd of people, so what would I gain by replacing it with a wilderness?	O, I do not find any duality. Even the multitude of human beings, therefore, has become like a wilderness. What should I attach myself to?
2.22	नाहं देहो न मे देहो जीवो नाहमहं हि चित्। अयमेव हि मे बन्ध आसीत् या जीविते स्पृहा॥	I am not the body. I do not have a body. I am Awareness, not a person. My thirst for life bound me to a seeming of life.	I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage.	Neither am I this body, nor am I embodied. I am not Jiva, I am Chit. This indeed was my bondage that I had thirst for life.
2.23	अहो भुवनकल्लोलैर्विचित्रैर्द्राक् समुत्थितम्। मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते॥	In the limitless ocean of Myself the winds of the mind roil the myriad waves of the world.	Truly it is in the limitless ocean of myself, that stimulated by the colourful waves of the worlds everything suddenly arises in the wind of consciousness.	Oh, in me, the limitless ocean, diverse waves of worlds are produced forthwith on the rising of the wind of the mind.
2.24	मय्यनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति। अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः॥	But when the wind subsides in the limitless ocean the ark of personhood is swallowed up, along with the universe it carries.	It is in the limitless ocean of myself, that the wind of thought subsides, and the trader-like living being's world-boat is wrecked by lack of goods.	With the calming of the wind of the mind in the infinite ocean of myself, the ark of the universe of Jiva the trader, unfortunately meets destruction.
2.25	मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचयः। उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः॥	And how wonderful it is! In the limitless ocean of Myself, waves of beings arise, collide, play for a time, then disappear - as is their nature.	How wonderful it is that in the limitless ocean of myself the waves of living beings arise, collide, play and disappear, according to their natures.	How wonderful! In me, the shoreless ocean, the waves of individual selves rise, strike (each other), play (for a time) and disappear, each according to its nature.

Chapter III: Test of Self-Realization

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
3.1	अष्टावक्र उवाच। अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः। तवात्मज्ञस्य धीरस्य कथमर्थार्जने रतिः॥	Ashtavakra said: Having realized yourself as One, being serene and indestructible, why do you desire wealth?	Ashtavakra: Knowing yourself as truly one and indestructible, how could a wise man possessing self-knowledge like you feel any pleasure in acquiring wealth?	Ashtavakra said: Having known yourself as really indestructible and one, how is it that you, serene and knower of Self, feel attached to the acquisition of wealth?
3.2	आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे। शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे॥	Just as imagining silver in mother-of-pearl causes greed to arise, so does ignorance of Self cause desire for illusion.	Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed arises for the mistaken silver in one who does not know mother of pearl for what it is.	Alas, as greed arises from the illusion of silver caused by the ignorance of mother-of-pearl, even so arises the attachment to the objects of illusory perception from the ignorance of the Self.
3.3	विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे। सोऽहमस्मीति विज्ञाय किं दीन इव धावसि॥	Having realized yourself as That in which the waves of the world rise and fall, why do you run around in turmoil?	All this wells up like waves in the sea. Recognising, "I am That", why run around like someone in need?	Having known yourself to be That in which the universe appears like waves on the sea, why do you run about like a miserable being?
3.4	श्रुत्वापि शुद्धचैतन्यमात्मानमतिसुन्दरम्। उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति॥	Having realized yourself as pure Awareness, as beautiful beyond description, how can you remain a slave to lust?	After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects?	Even after hearing oneself to be Pure Consciousness and surpassingly beautiful, how can one be attached to lust and thus become unclean?
3.5	सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। मुनेर्जानत आश्चर्यं ममत्वमनुवर्त्तते॥	It is strange that in a sage who has realized Self in All and All in Self this sense of ownership should continue.	When the sage has realised that he himself is in all beings, and all beings are in him, it is astonishing that the sense of individuality should be able to continue.	It is strange that the sense of ownership should continue even in the sage who has realized the Self in all and all in the Self.
3.6	आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः। आश्चर्यं कामवशगो विकलः केलिशिक्षया॥	Strange that one abiding in the Absolute, intent on freedom, should be vulnerable to lust and weakened by amorous pastimes.	It is astonishing that a man who has reached the supreme non-dual state and is intent on the benefits of liberation should still be subject to lust and held back by sexual activity.	Strange that abiding in the supreme non-duality and intent on liberation, one should yet be subject to lust and be unsettled by the practice of amorous pastimes!
3.7	उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः। आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः॥	Strange that knowing lust as an enemy of knowledge, one so weak and nearing death should still crave sensual pleasure.	It is astonishing that one already very debilitated, and knowing very well that its arousal is the enemy of knowledge should still hanker after sensuality, even when approaching his last days.	It is strange that knowing lust to be an enemy of Knowledge, one who has grown extremely weak and reached one's last days, should yet be eager for sensual enjoyment.
3.8	इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः। आश्चर्यं मोक्षकामस्य मोक्षादेव विभीषिका॥	Strange that one who is unattached to the things of this world and the next, who can discriminate between the transient and the timeless, who yearns for freedom, should yet fear the dissolution of the body.	It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still be afraid of liberation.	It is strange that one who is unattached to the objects of this world and the next, who discriminates the eternal from the transient and who longs for emancipation, should fear emancipation itself.
3.9	धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा। आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति॥	Whether acclaimed or tormented the serene sage abides in the Self. He is neither gratified nor angered.	Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed.	But feted and feasted or tormented, the serene person ever sees the absolute Self and is thus neither gratified nor angry.
3.10	चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत्। संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः॥	A great soul witnesses his body’s actions as if they were another's. How can praise or blame disturb him?	The great souled person sees even his own body in action as if it were someone else's, so how should he be disturbed by praise or blame?	The high-souled person witnesses his own body acting as if it were another's. As such, how can he be disturbed by praise or blame?
3.11	मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः। अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः॥	Realizing the universe is illusion, having lost all curiosity, how can one of steady mind fear death?	Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person feel fear, even at the approach of death?	Realizing this universe as mere illusion and losing all interest therein, how can one of steady mind fear even the approach of death?
3.12	निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः। तस्यात्मज्ञानतृप्तस्य तुलना केन जायते॥	With whom can we compare the great soul who, content knowing Self, remains desireless in disappointment?	Who can be compared to the great-souled person whose mind is free from desire even in disappointment, and who has found satisfaction in self-knowledge?	With whom can we compare that great-souled one, contented with the knowledge of Self, who is desireless even in disappointment?
3.13	स्वभावादेव जानानो दृश्यमेतन्न किञ्चन। इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः॥	Why should a person of steady mind, who sees the nothingness of objects, prefer one thing to another?	How should a strong-minded person who knows that what he sees is by its very nature nothing, consider one thing to be grasped and another to be rejected?	Why should that steady-minded one who knows the Object to be in its very nature nothing, consider this fit to be accepted and that fit to be rejected?
3.14	अन्तस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः। यदृच्छयागतो भोगो न दुःखाय न तुष्टये॥	He who is unattached, untouched by opposites, free of desire, experiences neither pleasure nor pain as events pass through.	An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment, and who is free free from dualism and from desire.	He who has given up worldly attachment from his mind, who is beyond the pairs of opposites, and who is free from desire, - to him any experience coming as a matter of course does not cause either pleasure or pain.

Chapter IV: Glorification of Self-Realization

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
4.1	अष्टावक्र उवाच। हन्तात्मज्ञस्य धीरस्य खेलतो भोगलीलया। न हि संसारवाहीकैर्मूढैः सह समानता॥	Ashtavakra said: Surely one who knows Self, though he plays the game of life, differs greatly from the world's bewildered burdened beasts.	Ashtavakra: The wise person of self-knowledge, playing the game of worldly enjoyment, bears no resemblance whatever to samsara's bewildered beasts of burden.	Ashtavakra said: Oh, the man of understanding, the knower of Self who plays the game of life has no similarity to the deluded beasts of the world.
4.2	यत्पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः। अहो तत्र स्थितो योगी न हर्षमुपगच्छति॥	Truly the yogi feels no elation, though he abides in the exalted state yearned for by Indra and all the discontented gods.	Truly the yogi feels no excitement even at being established in that state which all the Devas from Indra down yearn for disconsolately.	Oh, the Yogi does not feel elated abiding in that state which Indra and all other gods hanker after and become unhappy.
4.3	तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते। न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः॥	Surely one who knows That is not touched by virtue or vice, just as space is not touched by smoke, though it seems to be.	He who has known That is untouched within by good deeds or bad, just as the sky is not touched by smoke, however much it may appear to be.	The heart of one who has known That is not surely touched by virtue and vice, just as the sky is not touched by smoke, even though it appears to be.
4.4	आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना। यदृच्छया वर्त्तमानं तं निषेद्धुं क्षमेत कः॥	Who can prevent the great soul, who knows the universe as Self, from living life as it comes?	Who can prevent the great-souled person who has known this whole world as himself from living as he pleases?	Who can prohibit that great-souled one who has known this entire universe to be the Self alone, from living as he pleases?
4.5	आब्रह्मस्तम्बपर्यन्ते भूतग्रामे चतुर्विधे। विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने॥	Of the four kinds of beings, from Brahma to a blade of grass, only the sage can renounce aversion and desire.	Of all four categories of beings, from Brahma down to the last clump of grass, only the man of knowledge is capable of eliminating desire and aversion.	Of the four kinds of created beings from Brahma down to the clump of grass, it is the wise one alone who is capable of renouncing desire and aversion.
4.6	आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरं। यद्वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित्॥	Rare is he who knows himself as One with no other - the Lord of the Universe. He acts as he knows and is never afraid.	Rare is the man who knows himself as the undivided Lord of the world, and he who knows this is not afraid of anything.	Rare is the man who knows the Self as One without a second as well as the lord of the universe. He does what he knows and has no fear from any quarter.

Chapter V: Four Ways to Dissolution

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
5.1	अष्टावक्र उवाच। न ते सङ्गोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि। सङ्घातविलयं कुर्वन्नेवमेव लयं व्रज॥	Ashtavakra said: You are immaculate, touched by nothing. What is there to renounce? The mind is complex - let it go. Know the peace of dissolution.	Ashtavakra: You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can go to your rest.	Ashtavakra said: You have no contact with anything whatsoever. Therefore, pure as you are, what do you want to renounce? Destroy the complex and even thus enter into (the state of) Dissolution.
5.2	उदेति भवतो विश्वं वारिधेरिव बुद्बुदः। इति ज्ञात्वैकमात्मानमेवमेव लयं व्रज॥	The universe arises from you like foam from the sea. Know yourself as One. Enter the peace of dissolution.	All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can go to your rest.	The universe rises from you like bubbles rising from the sea. Thus know the Atman to be one and enter even thus into (the state of) Dissolution.
5.3	प्रत्यक्षमप्यवस्तुत्वाद्विश्वं नास्त्यमले त्वयि। रज्जुसर्प इव व्यक्तमेवमेव लयं व्रज॥	Like an imagined snake in a rope the universe appears to exist in the immaculate Self but does not. Seeing this you know: "There is nothing to dissolve."	In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can go to your rest.	The universe, being manifested like the snake in the rope, does not exist in you who are pure, even though it is present to the senses; because it is unreal. Thus verily do you enter into (the state of) Dissolution.
5.4	समदुःखसुखः पूर्ण आशानैराश्ययोः समः। समजीवितमृत्युः सन्नेवमेव लयं व्रज॥	You are perfect, changeless, through misery and happiness, hope and despair, life and death. This is the state of dissolution.	Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can go to your rest.	You are perfect and equanimous in misery and happiness, hope and despair, and life and death. Therefore even thus do you attain (the state of) Dissolution.

Chapter VI: The Higher Knowledge

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
6.1	जनक उवाच। आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत्। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥	Janaka said: I am infinite space; the universe is a jar. This I know. No need to renounce, accept or destroy.	Janaka: I am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it.	Janaka said: Boundless as space am I. The phenomenal world is like a jar. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.
6.2	महोदधिरिवाहं स प्रपञ्चो वीचिसन्निभः। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥	I am a shoreless ocean; the universe makes waves. This I know. No need to renounce, accept or destroy.	I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it.	That I am like the ocean and the phenomenal universe is like the wave. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.
6.3	अहं स शुक्तिसङ्काशो रूप्यवद्विश्वकल्पना। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥	I am mother-of-pearl; the universe is the illusion of silver. This I know. No need to renounce, accept or destroy.	I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it.	That I am like mother-of-pearl; and the world-projection is like silver. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.
6.4	अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥	I am in all beings; all beings are in me. This I know. No need to renounce, accept or destroy.	Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it.	I am indeed in all beings and all beings are in me. This is Knowledge. So it has neither to be renounced nor accepted nor destroyed.

Chapter VII: Nature of Self-Realization

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
7.1	जनक उवाच। मय्यनन्तमहाम्भोधौ विश्वपोत इतस्ततः। भ्रमति स्वान्तवातेन न ममास्त्यसहिष्णुता॥	Janaka said: In me, the shoreless ocean, the ark of universe drifts here and there on the winds of its nature. I am not impatient.	Janaka: In the infinite ocean of myself the world boat drifts here and there, moved by its own inner wind. I am not put out by that.	Janaka said: In me, the boundless ocean, the ark of the universe moves hither and thither impelled by the wind of its own nature. I am not impatient.
7.2	मय्यनन्तमहाम्भोधौ जगद्वीचिः स्वभावतः। उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः॥	In me, the shoreless ocean, let the waves of the universe rise and fall as they will. I am neither enhanced nor diminished.	Let the world wave of its own nature rise or disappear in the infinite ocean of myself. I neither gain nor lose anything by that.	In me, the limitless ocean, let the wave of the world rise or vanish of itself. I neither increase nor decrease thereby.
7.3	मय्यनन्तमहाम्भोधौ विश्वं नाम विकल्पना। अतिशान्तो निराकार एतदेवाहमास्थितः॥	In me, the shoreless ocean, the universe is imagined. I am still and formless. In this alone I abide.	It is in the infinite ocean of myself that the mind-creation called the world takes place. I am supremely peaceful and formless, and I remain as such.	In me, the boundless ocean, is the imagination of the universe. I am highly tranquil and formless. In this alone do I abide.
7.4	नात्मा भावेषु नो भावस्त​त्रानन्ते निरञ्जने। इत्यसक्तोऽस्पृहः शान्त​ एतदेवाहमास्थितः॥	The Self is not in objects, nor are objects in the pure and infinite Self. The Self is tranquil, free of attachment and desire. In this alone I abide.	My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desireless and at peace, and I remain as such.	The Self is not in the object nor is the object in That which is infinite and stainless. Thus It is free from attachment and desire and tranquil. In this alone do I abide.
7.5	अहो चिन्मात्रमेवाहमिन्द्रजालोपमं जगत्। अतो मम कथं कुत्र हेयोपादेयकल्पना॥	I am Awareness alone. The world is passing show. How can thoughts arise of acceptance or rejection? And where?	Truly I am but pure consciousness, and the world is like a magician's show, so how could I imagine there is anything there to take up or reject?	Oh, I am really Consciousness itself. The world is like a juggler's show. So how and where can there be any thought of rejection and acceptance in me?

Chapter VIII: Bondage and Liberation

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
8.1	अष्टावक्र उवाच​। तथा बन्धो यदा चित्तं किञ्चिद्वाञ्छति शोचति। किञ्चिन्मुञ्चति गृह्णाति किञ्चिद्धृष्यति कुप्यति॥	Ashtavakra said: When the mind desires or grieves things, accepts or rejects things, is pleased or displeased by things - this is bondage.	Ashtavakra: Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something.	Ashtavakra said: It is bondage when the mind desires or grieves at anything, rejects or accepts anything, feels happy or angry at anything.
8.2	तदा मुक्तिर्यदा चित्तं न वाञ्छति न शोचति। न मुञ्चति न गृह्णाति न हृष्यति न कुप्यति॥	When the mind does not desire or grieve, accept or reject, become pleased or displeased, liberation is at hand.	Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything.	Liberation is attained when the mind does not desire or grieve or reject or accept or feel happy or angry.
8.3	तदा बन्धो यदा चित्तं सक्तं कास्वपि दृष्टिषु। तदा मोक्षो यदा चित्तमसक्तं सर्वदृष्टिषु॥	If the mind is attached to any experience, this is bondage. When the mind is detached from all experience, this is liberation.	Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses.	It is bondage when the mind is attached to any particular sense-organ. It is liberation when the mind is not attached to any of the sense-organs.
8.4	यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा। मत्वेति हेलया किञ्चिन्मा गृहाण विमुञ्च मा॥	When there is no "I" there is only liberation. When "I" appears bondage appears with it. Knowing this, it is effortless to refrain from accepting and rejecting.	When there is no "me" that is liberation, and when there is "me" there is bondage. Consider this carefully, and neither hold on nor reject.	When there is no 'I', there is liberation; when there is 'I', there is bondage. Considering thus, easily refrain from accepting or rejecting anything.

Chapter IX: Detachment

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
9.1	अष्टावक्र उवाच। कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा। एवं ज्ञात्वेह निर्वेदाद्भव त्यागपरोऽव्रती॥	Ashtavakra said: Opposing forces, duties done and left undone - when does it end and for whom? Considering this, be ever desireless, let go of all things, and to the world turn an indifferent eye.	Ashtavakra: Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things.	Ashtavakra said: Duties done and not done as well as the pairs of opposites - when do they cease and for whom? Knowing thus, be intent on renunciation and desireless through complete indifference to the world.
9.2	कस्यापि तात धन्यस्य लोकचेष्टावलोकनात्। जीवितेच्छा बुभुक्षा च बुभुत्सोपशमं गताः॥	Rare and blessed is one whose desire to live, to enjoy and to know, has been extinguished by observing the ways of men.	Rare indeed, my son, is the lucky man whose observation of the world's behaviour has led to the extinction of his thirst for living, thirst for pleasure and thirst for knowledge.	Rare indeed, my child, is that blessed person whose desire for life, enjoyment and learning have been extinguished by observing the ways of men.
9.3	अनित्यं सर्वमेवेदं तापत्रितयदूषितम्। असारं निन्दितं हेयमिति निश्चित्य शाम्यति॥	Seeing all things as threefold suffering, the sage becomes still. Insubstantial, transient, contemptible - the world is fit only for rejection.	All this is impermanent and spoilt by the three sorts of pain. Recognising it to be insubstantial, comtemptible and only fit for rejection, one attains peace.	A wise man becomes quiet by realizing that all this is vitiated by the threefold misery and is transient, unsubstantial, contemptible and worthy to be rejected.
9.4	कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणाम्। तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात्॥	Was there an age or time men existed without opposites? Leave the opposites behind. Be content with what comes. Perfection.	When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection.	What is that time or that age in which the pairs of opposites do not exist for men? One who quitting those is content with what comes of itself attains perfection.
9.5	नाना मतं महर्षीणां साधूनां योगिनां तथा। दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः॥	The greatest seers, saints and yogis agree on very little. Seeing this, who could not be indifferent to knowledge and become still?	Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints and yogis?	What man is there, who having observed the diversity of opinions among the great seers, saints and Yogis, and become completely indifferent (to learning) does not attain quietude?
9.6	कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः। निर्वेदसमतायुक्त्या यस्तारयति संसृतेः॥	One who through worldly indifference, through serenity and reason, sees his true nature and escapes illusion - is he not a true teacher?	Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara?	He who gains a knowledge of the true nature of Pure Consciousness by means of complete indifference to the world, equanimity and reasoning, and saves others from the world, - is he not really the spiritual guide?
9.7	पश्य भूतविकारांस्त्वं भूतमात्रान् यथार्थतः। तत्क्षणाद्बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि॥	In the myriad forms of the universe see the primal element alone. You will be instantly free, and abide in Self.	If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature.	Look upon the modifications of the elements as nothing in reality but the primary elements themselves and you will at once be free from bondage and abide in your true self.
9.8	वासना एव संसार इति सर्वा विमुञ्च ताः। तत्त्यागो वासनात्यागात्स्थितिरद्य यथा तथा॥	Desire creates the world - renounce it. Renounce desires and you renounce the world. Now you may live as you are.	One's inclinations are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are.	Desire alone is the world. Do you, therefore, renounce all those. The renunciation of that (i.e. the world) follows the renunciation of desire. Now you may live wherever you are.

Chapter X: Quietude

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
10.1	अष्टावक्र उवाच। विहाय वैरिणं काममर्थं चानर्थसङ्कुलम्। धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु॥	Ashtavakra said: Give up desire, which is the enemy. Give up prosperity, which is born of mischief and good works. Be indifferent.	Ashtavakra: Abandoning desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two - practice indifference to everything.	Ashtavakra said: Be indifferent to everything having given up Kama (desire) the enemy, Artha (worldly prosperity) which is attended with mischief as well as Dharma (good works) which is the cause of these two.
10.2	स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा। मित्रक्षेत्रधनागारदारदायादिसम्पदः॥	Look upon friends, lands, wealth, houses, wives, gifts - and all apparent good fortune - as a passing show, as a dream lasting three to five days.	Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a magician's show lasting three or five days.	Look upon friends, lands, wealth, houses, wives, presents and such other good fortunes as a dream or a juggler's show, lasting three or five days.
10.3	यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै। प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव॥	Where there is desire, there is the world. Be firm in non-attachment. Be free of desire. Be happy.	Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy.	Know wherever there is desire there is the world. Betaking yourself to firm non-attachment, go beyond desire and be happy.
10.4	तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते। भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः॥	Bondage and desire are the same. Destroy desire and be free. Only by detaching from the world does one joyfully realize Self.	The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached.	Bondage consists only in desire and its destruction is said to be liberation. By non-attachment to the world alone is attained constant joy of the realization (of the Self).
10.5	त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा। अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते॥	You are One - Awareness itself. The universe is neither aware nor does it exist. Even ignorance is unreal. What is left to know?	You are one, conscious and pure, while all this is just inert non-being. Ignorance itself is nothing, so what need have you of desire to understand?	You are One, Pure Intelligence. The universe is non-intelligent and unreal. Ignorance also is not anything. Yet what desire to know can there be for you?
10.6	राज्यं सुताः कलत्राणि शरीराणि सुखानि च। संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि॥	Attached as you have been to kingdoms, sons, wives, bodies, pleasures - life after life - still they are now lost forever.	Kingdoms, children, wives, bodies, pleasures - these have all been lost to you, life after life, attached to them though you were.	Kingdom, sons, wives, bodies and pleasures have been lost to you birth after birth, even though you were attached (to them).
10.7	अलमर्थेन कामेन सुकृतेनापि कर्मणा। एभ्यः संसारकान्तारे न विश्रान्तमभून्मनः॥	Prosperity, pleasure, pious deeds ... Enough! In the dreary forest of the world the mind finds no rest.	Enough of wealth, sensuality and good deeds. In the forest of samsara the mind has never found satisfaction in these.	Enough of prosperity, desire and pious deed. The mind did not find repose in these in the dreary forest of the world.
10.8	कृतं न कति जन्मानि कायेन मनसा गिरा। दुःखमायासदं कर्म तदद्याप्युपरम्यताम्॥	For how many lifetimes have you done hard and painful labor with body, mind and speech? It is time to stop.	How many births have you not done hard and painful labour with body, mind and speech. Now at last stop!	For how many births have you not done hard and painful work with your body, mind and speech! Therefore cease at least today.

Chapter XI: Wisdom

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
11.1	अष्टावक्र उवाच। भावाभावविकारश्च स्वभावादिति निश्चयी। निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति॥	Ashtavakra said: Existence, non-existence, change - this is the nature of things. Realizing this, stillness, serenity and bliss naturally follow.	Ashtavakra: Unmoved and undistressed, realising that being, non-being and change are of the very nature of things, one easily finds peace.	Ashtavakra said: One who has realized that existence, destruction and change are in the nature of things, easily finds repose, being unperturbed and free from pain.
11.2	ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी। अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते॥	One who knows for certain that "Self creates All and is alone" becomes still, desireless, unattached.	At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything.	Knowing for certain that Ishwara is the creator of all and that there is none else here, one becomes peaceful with all his desires set at rest within and is not attached to anything whatsoever.
11.3	आपदः सम्पदः काले दैवादेवेति निश्चयी। तृप्तः स्वस्थेन्द्रियो नित्यं न वाञ्छति न शोचति॥	One who knows for certain that adversity and success come and go in obedience to destiny becomes content. He neither desires nor grieves.	Realising that misfortune and fortune come in their turn from fate, one is contented, one's senses under control, and does not like or dislike.	Knowing for certain that adversity and prosperity come in (their own) time through fate, one is ever contented, has all his senses in control and does not desire or grieve.
11.4	सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी। साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते॥	One who knows for certain that birth and death, happiness and misery, come and go in obedience to destiny sees nothing to accomplish. He engages in non-action, and in action remains unattached.	Realising that pleasure and pain, birth and death are from fate, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached.	Knowing for certain that happiness and misery, birth and death are due to one's fate, one comes to see that it is not possible to accomplish the desired things and thus becomes inactive and is not attached even though engaged in action.
11.5	चिन्तया जायते दुःखं नान्यथेहेति निश्चयी। तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः॥	One who has realized that only by caring is misery caused in the world becomes free, happy, serene, desireless.	Realising that suffering arises from nothing other than thinking, dropping all desires one rids oneself of it, and is happy and at peace everywhere.	One who has realized that care (alone) breeds misery in this world and nothing else, becomes free from it, and is happy, peaceful and rid of desires everywhere.
11.6	नाहं देहो न मे देहो बोधोऽहमिति निश्चयी। कैवल्यमिव संप्राप्तो न स्मरत्यकृतं कृतम्॥	"I am not the body, nor is the body my possession - I am Awareness itself." One who realizes this for certain has no memory of things done or left undone. There is only the Absolute.	Realising, "I am not the body, nor is the body mine. I am awareness", one attains the supreme state and no longer remembers things done or undone.	"I am not the body nor is the body mine. I am Intelligence itself" - one who has realized this for certain, does not remember what he has done or not done as if he has attained the state of Absoluteness.
11.7	आब्रह्मस्तम्बपर्यन्तमहमेवेति निश्चयी। निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः॥	"From Brahma to the last blade of grass - I alone exist." One who knows this for certain becomes immaculate, serene, unconflicted. Attainment has no meaning.	Realising, "I alone exist, from Brahma down to the last clump of grass", one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not.	"It is verily I from Brahma down to the clump of grass", - one who knows this for certain, becomes free from the conflict of thought, pure and peaceful and turns away from what is attained and not attained.
11.8	नानाश्चर्यमिदं विश्वं न किञ्चिदिति निश्चयी। निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति॥	One who knows for certain that this manifold and wonderful universe is nothing becomes desireless Awareness and abides in the stillness of No-thing.	Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace.	One who knows for certain that this manifold and wonderful universe is nothing, becomes desireless and Pure Intelligence, and finds peace as if nothing exists.

Chapter XII: Abiding in the Self

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
12.1	जनक उवाच। कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः। अथ चिन्तासहस्तस्मादेवमेवाहमास्थितः॥	Janaka said: Becoming first intolerant of action, then of excessive speech, then of thought itself, I come to be here.	Janaka: First of all I was averse to physical activity, then to lengthy speech, and finally to thinking itself, which is why I am now established.	Janaka said: First I became intolerant of physical action, then of extensive speech and then of thought. Thus verily do I, therefore, abide.
12.2	प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मनः। विक्षेपैकाग्रहृदय एवमेवाहमास्थितः॥	Neither sounds nor other sense perceptions attract my attention. Even the Self is unperceived. The mind is free, undistracted, one-pointed. And here I am.	In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction - which is why I am now established.	I having no attachment for sound etc. and the Self also not being an object of perception, I have my mind free from distraction and one-pointed. Even thus do I abide.
12.3	समाध्यासादिविक्षिप्तौ व्यवहारः समाधये। एवं विलोक्य नियममेवमेवाहमास्थितः॥	Effort is required to concentrate a distracted mind superimposed with illusion. Knowing this, I remain here.	In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction - which is why I am now established.	Effort is made for concentration when there is distraction of mind owing to superimposition etc. Seeing this to be the rule, thus verily do I abide.
12.4	हेयोपादेयविरहादेवं हर्षविषादयोः। अभावादद्य हे ब्रह्मन्नेवमेवाहमास्थितः॥	Nothing to reject, nothing to accept. No joy, no sorrow. Lord God I am here.	By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, brahman - I am now established.	Being devoid of the sense of the rejectable and the acceptable, and having no joy and sorrow, thus, O Brahman, do I abide to-day.
12.5	आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनम्। विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः॥	The four stages of life, life without stages, meditation, renunciation, objects of mind - nothing but distractions. I am forever here.	Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects - by means of these I have seen my error, and I am now established.	A stage of life or no stage of life, meditation, renunciation of the objects of the mind, - finding them causing distractions to me, thus verily do I abide.
12.6	कर्मानुष्ठानमज्ञानाद्यथैवोपरमस्तथा। बुध्वा सम्यगिदं तत्त्वमेवमेवाहमास्थितः॥	Doing and not-doing both arise from ignorance. I know this. And I am here.	Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established.	The cessation from action is as much an outcome of ignorance as the performance thereof. Knowing this truth fully well, thus verily do I abide.
12.7	अचिन्त्यं चिन्त्यमानोऽपि चिन्तारूपं भजत्यसौ। त्यक्त्वा तद्भावनं तस्मादेवमेवाहमास्थितः॥	Thinking of the unthinkable One unavoidably conjures thought. I choose no-thought and remain here.	Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established.	Thinking on the Unthinkable One, one betakes oneself only to a form of thought. Therefore giving up that thought, thus verily do I abide.
12.8	एवमेव कृतं येन स कृतार्थो भवेदसौ। एवमेवंस्वभावो यः स कृतार्थो भवेदसौ॥	Blessed is he who attains this by effort. Blessed is he who is such by nature.	He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done.	Blessed is the man who has accomplished this. Blessed is he who is such by nature.

Chapter XIII: Happiness

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
13.1	जनक उवाच। अकिञ्चनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभम्। त्यागादाने विहायास्मादहमासे यथासुखम्॥	Janaka said: The tranquil state of knowing Self alone is rare - even among those who own but a loincloth. I therefore neither renounce nor accept and am happy.	Janaka: The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please abandoning both renunciation and acquisition.	Janaka said: The tranquillity that springs in one who is without anything, is rare even when one possesses but a loin-cloth. Therefore, giving up renunciation and acceptance, I live happily.
13.2	कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खिद्यते। मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम्॥	The body is strained by practices. The tongue tires of scripture. The mind numbs with meditation. Detached from all this, I live as I am.	Sometimes one experiences distress because of one's body, sometimes because of one's speech, and sometimes because of one's mind. Abandoning all of these, I live as I please in the goal of humanity.	There is trouble of the body somewhere, trouble of the tongue somewhere and trouble of the mind somewhere. Having renounced these, I live happily in life's supreme goal.
13.3	कृतं किमपि नैव स्यादिति सञ्चिन्त्य तत्त्वतः। यदा यत्कर्त्तुमायाति तत्कृत्वासे यथासुखम्॥	Realizing that nothing is done, I do what comes and am happy.	Recognising that in reality no action is ever committed, I live as I please, just doing what presents itself to be done.	Fully realizing that nothing whatsoever is really done by the Self, I do whatever presents itself to be done and live happily.
13.4	कर्मनैष्कर्म्यनिर्बन्धभावा देहस्थयोगिनः। संयोगायोगविरहादहमासे यथासुखम्॥	Yogis who preach either effort or non-effort are still attached to the body. I neither dissociate nor associate with any of that and am happy.	Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection.	The Yogis who are attached to the body insist upon action or inaction. Owing to the absence of association and dissociation, I live happily.
13.5	अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा। तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम्॥	I have nothing to gain or lose by standing, walking or sitting down. So whether I stand, walk or sit I am happy.	No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping.	No good or evil accrues to me by staying, going or sleeping. So I live happily whether I stay, go or sleep.
13.6	स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा। नाशोल्लासौ विहायास्मादहमासे यथासुखम्॥	I do not lose by sleeping nor attain by effort. Not thinking in terms of loss or gain I am happy.	I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning loss and success.	I do not lose by sleeping or gain by striving. So giving up (thoughts of) loss and elation I live happily.
13.7	सुखादिरूपानियमं भावेष्वालोक्य भूरिशः। शुभाशुभे विहायास्मादहमासे यथासुखम्॥	Pleasure and pain fluctuate and are inconsistent. Without good or bad I live happily.	Frequently observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant.	Observing again and again the fluctuations of pleasure etc. under different conditions, I have renounced good and evil and am happy.

Chapter XIV: Tranquility

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
14.1	जनक उवाच। प्रकृत्या शून्यचित्तो यः प्रमादाद्भावभावनः। निद्रितो बोधित इव क्षीणसंस्मरणो हि सः॥	Janaka said: Though appearing asleep like other men, one whose interest in the world is exhausted, whose mind has been emptied, who thinks only by inadvertence, is in Reality awake.	Janaka: He who by nature is empty minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream.	Janaka said: He verily has his recollections (of worldly life) exhausted, who is empty-minded by nature, who thinks of objects through inadvertence, and who is, as it were, awake though asleep.
14.2	क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः। क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा॥	When desire has melted, how can there be wealth, or friends, or the seduction of senses? What use is scripture and knowledge?	When my desire has been eliminated, I have no wealth, friends, robber senses, scriptures or knowledge?	When my desire has melted away, where are my riches, where the friends, where the robbers in the forms of the sense-objects, where the scriptures and where knowledge?
14.3	विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे। नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम॥	I have realized the Supreme Self, the Witness, the One. I am indifferent to bondage and freedom. I have no need for liberation.	Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation.	As I have realized the Supreme Self who is the Witness and the Lord, and have lost all desire for bondage and liberation, I feel no anxiety for emancipation.
14.4	अन्तर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः। भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते॥	The inner condition of one who is devoid of doubt yet moves among creatures of illusion can only be known by those like him.	The various states of one who is free of uncertainty within, and who outwardly wanders about as he pleases like an idiot, can only be known by someone in the same condition.	The different conditions of one who within is devoid of doubts but without moves about at his own pleasure like a deluded person, can only be understood by those like him.

Chapter XV: Knowledge of the Self

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
15.1	अष्टावक्र उवाच। यथातथोपदेशेन कृतार्थः सत्त्वबुद्धिमान्। आजीवमपि जिज्ञासुः परस्तत्र विमुह्यति॥	Ashtavakra said: A man of open intuition may realize the Self upon hearing a casual instruction, while a man of cluttered intellect inquires bewildered for a lifetime.	Ashtavakra: While a man of pure intelligence may achieve the goal by the most casual of instruction[s], another may seek knowledge all his life and still remain bewildered.	Ashtavakra said: A man of Pure Intellect gains his end even by instruction casually imparted. The other is bewildered therein even after enquiring throughout life.
15.2	मोक्षो विषयवैरस्यं बन्धो वैषयिको रसः। एतावदेव विज्ञानं यथेच्छसि तथा कुरु॥	Aversion to the world's offerings is liberation. Attraction to the world's offerings is the suffering of bondage. This is the truth. Now do as you please.	Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you please.	Distaste for sense-objects is liberation; love for sense-objects is bondage. Such verily is Knowledge. Now do as you please.
15.3	वाग्मिप्राज्ञमहोद्योगं जनं मूकजडालसम्। करोति तत्त्वबोधोऽयमतस्त्यक्तो बुभुक्षुभिः॥	This knowledge of Truth turns an eloquent, wise and active man mute, empty and inert. Lovers of the world therefore shun it.	This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment.	This knowledge of the Truth makes an eloquent, wise and active person mute, inert and inactive. Hence it is that it is shunned by those who want to enjoy the world.
15.4	न त्वं देहो न ते देहो भोक्ता कर्ता न वा भवान्। चिद्रूपोऽसि सदा साक्षी निरपेक्षः सुखं चर॥	You are not the body. You do not have a body. You neither do nor enjoy. You are Awareness only - the timeless Witness. You are free. Go in happiness.	You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness the witness, in need of nothing - so live happily.	You are not the body, nor is the body yours, nor are you the doer or the enjoyer. You are Intelligence itself, the eternal Witness and free. Go about happily.
15.5	रागद्वेषौ मनोधर्मौ न मनस्ते कदाचन। निर्विकल्पोऽसि बोधात्मा निर्विकारः सुखं चर॥	Attachment and aversion are attributes of the mind. You are not the mind. You are Consciousness itself - changeless, undivided, free. Go in happiness.	Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless, awareness itself and unchanging - so live happily.	Attachment and abhorrence are attributes of mind. The mind is never yours. You are free from conflict, Intelligence itself and changeless. Go about happily.
15.6	सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि। विज्ञाय निरहंकारो निर्ममस्त्वं सुखी भव॥	Realize Self in All and All in Self. Be free of personal identity and the sense of "mine". Be happy.	Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with "me".	Realizing the Self in all and all in the Self, free from egoism and free from the sense of 'mine', be you happy.
15.7	विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे। तत्त्वमेव न सन्देहश्चिन्मूर्ते विज्वरो भव॥	You are That in which the universe appears like waves appearing in the ocean. You are Consciousness itself. No need to worry.	Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance.	O you Intelligence, you indeed are that in which the universe manifests itself like waves on the ocean. Be you free from fever.
15.8	श्रद्धस्व तात श्रद्धस्व नात्र मोहं कुरुष्व भोः। ज्ञानस्वरूपो भगवानात्मा त्वं प्रकृतेः परः॥	Have faith, my son, have faith. You are Awareness alone, the Self, the One. You are the Lord of Nature.	Have faith, my son, have faith. Don't let yourself be deluded in this, sir. You are yourself the Lord, whose very nature is knowledge, and are beyond natural causation.	Have faith, my son, have faith. Never delude yourself in this. You are Knowledge itself, you are the lord, you are the Self, and you are superior to Nature.
15.9	गुणैः संवेष्टितो देहस्तिष्ठत्यायाति याति च। आत्मा न गन्ता नागन्ता किमेनमनुशोचसि॥	The body is made of worldly stuff. It comes, it lingers, it goes. The Self neither comes nor goes, yet remains. Why mourn the body?	The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them?	The body together with the organs of senses comes, stays and goes. The Self neither comes nor goes. Why do you then mourn it?
15.10	देहस्तिष्ठतु कल्पान्तं गच्छत्वद्यैव वा पुनः। क्व वृद्धिः क्व च वा हानिस्तव चिन्मात्ररूपिणः॥	If the body lasts until the end of time or perishes today - is there gain or loss for you? You who are Awareness?	Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness?	Let the body last to the end of the Kalpa (cycle) or let it go even to-day. Where is there any increase or decrease in you who are Pure Intelligence?
15.11	त्वय्यनन्तमहाम्भोधौ विश्ववीचिः स्वभावतः। उदेतु वास्तमायातु न ते वृद्धिर्न वा क्षतिः॥	Let the waves of the universe rise and fall as they will. You have nothing to gain or lose. You are the ocean.	Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you.	Let the waves of the universe rise or fall of their own accord in you who are the infinite Ocean. That means no gain or loss to you.
15.12	तात चिन्मात्ररूपोऽसि न ते भिन्नमिदं जगत्। अतः कस्य कथं कुत्र हेयोपादेयकल्पना॥	You are the substance of Consciousness. The world is You. Who is it that thinks he can accept or reject it? And where does he stand?	My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why?	My child, you are Pure Intelligence itself. This universe is nothing different from you. Therefore who will accept and reject? And how and where would he do so?
15.13	एकस्मिन्नव्यये शान्ते चिदाकाशेऽमले त्वयि। कुतो जन्म कुतो कर्म कुतोऽहंकार एव च॥	In you who are One - immaculate, still Awareness - from where can birth, action or a separate person arise?	How can there be either birth, karma or responsibility in that one unchanging, peaceful, unblemished and infinite consciousness which is you?	Wherefrom will there be birth, action and even egoism for thee who art one, immutable, calm, the space of Intelligence and pure?
15.14	यत्त्वं पश्यसि तत्रैकस्त्वमेव प्रतिभाससे। किं पृथक् भासते स्वर्णात् कटकाङ्गदनूपुरम्॥	Whatever you perceive is You and You alone. How can bracelets, armlets and anklets be other than the gold they are made of?	Whatever you see, it is you alone manifest in it. How could bracelets, armlets and anklets be different from the gold they are made of?	In whatever you perceive you alone appear. Do bracelets, armlets and anklets appear different from gold?
15.15	अयं सोऽहमयं नाहं विभागमिति सन्त्यज। सर्वमात्मेति निश्चित्य निःसङ्कल्पः सुखी भव॥	Leave behind such distinctions as "I am He, the Self", and "I am not this". Consider everything Self. Be desireless. Be happy.	Giving up such distinctions as "He is what I am", and "I am not that", recognise that "Everything is myself", and be without distinction and happy.	Completely give up such distinctions as 'I am He' and 'I am not this'. Consider all as the Self and be desireless and happy.
15.16	तवैवाज्ञानतो विश्वं त्वमेकः परमार्थतः। त्वत्तोऽन्यो नास्ति संसारी नासंसारी च कश्चन॥	Your ignorance alone creates the universe. In reality One alone exists. There is no person or god other than You.	It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara.	It is verily through your ignorance that the universe exists. In reality you alone are. There is no Jiva or Ishwara other than you.
15.17	भ्रान्तिमात्रमिदं विश्वं न किञ्चिदिति निश्चयी। निर्वासनः स्फूर्तिमात्रो न किञ्चिदिव शाम्यति॥	One who knows for certain that the universe is illusion, a no-thing, becomes desireless, pure Awareness, and finds peace in the existence of nothing.	Knowing that all this is an illusion, one becomes free of desire, pure receptivity and at peace, as if nothing existed.	One who knows for certain that this universe is but an illusion and a nothing, becomes desireless and Pure Intelligence, and finds peace as if nothing exists.
15.18	एक एव भवाम्भोधावासीदस्ति भविष्यति। न ते बन्धोऽस्ति मोक्षो वा कृतकृत्यः सुखं चर॥	In the ocean of existence only One is, was, and ever will be. You are neither bound nor free. Live content and be happy.	Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled.	In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented and happy.
15.19	मा सङ्कल्पविकल्पाभ्यां चित्तं क्षोभय चिन्मय। उपशाम्य सुखं तिष्ठ स्वात्मन्यानन्दविग्रहे॥	Do not stir the mind with "yes" or "no". You are pure Consciousness. Be still, and abide in the bliss of Self.	Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence of joy.	O Pure Intelligence, do not disturb your mind with affirmation and negation. Be calm and abide happily in your own self which is Bliss itself.
15.20	त्यजैव ध्यानं सर्वत्र मा किञ्चिद्धृदि धारय। आत्मा त्वं मुक्त एवासि किं विमृश्य करिष्यसि॥	Give up completely all contemplation. Hold nothing in the mind or heart. You are the Self, forever free. Of what use is thinking to you?	Give up meditation completely but don't let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind?	Completely give up even contemplation and hold nothing in your mind. You are verily the Self and therefore free. What will you do by thinking?

Chapter XVI: Special Instruction

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
16.1	अष्टावक्र उवाच। आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः। तथापि न तव स्वास्थ्यं सर्वविस्मरणादृते॥	Ashtavakra said: You can recite and discuss scripture all you want, but until you drop everything you will never know Truth.	Ashtavakra: My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything.	Ashtavakra said: My child, you may often speak upon various scriptures or hear them. But you cannot be established in the Self unless you forget all.
16.2	भोगं कर्म समाधिं वा कुरु विज्ञ तथापि ते। चित्तं निरस्तसर्वाशमत्यर्थं रोचयिष्यति॥	You can enjoy and work and meditate, but you will still yearn for That which is beyond all experience, and in which all desires are extinguished.	You may, as a learned man, indulge in wealth, activity and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals.	O Sage, you may enjoy, or work, or practise mental concentration. But your mind will still yearn for That which is beyond all objects and in which all desires are extinguished.
16.3	आयासात्सकलो दुःखी नैनं जानाति कश्चन। अनेनैवोपदेशेन धन्यः प्राप्नोति निर्वृतिम्॥	Everyone is miserable because they exert constant effort. But no one understands this. A ripe mind can become unshackled upon hearing this one instruction.	Everyone is in pain because of their own effort, but no-one realises it. By just this very instruction, the lucky one attains tranquillity.	All are unhappy because they exert themselves. But none knows this. The blessed one attains emancipation through this very instruction.
16.4	व्यापारे खिद्यते यस्तु निमेषोन्मेषयोरपि। तस्यालस्यधुरीणस्य सुखं नान्यस्य कस्यचित्॥	The master idler, to whom even blinking is a bother, is happy. But he is the only one.	Happiness belongs to no-one but that supremely lazy man for whom even opening and closing his eyes is a bother.	Happiness belongs to that master idler to whom even the closing and opening of eyelids is an affliction, to none else.
16.5	इदं कृतमिदं नेति द्वन्द्वैर्मुक्तं यदा मनः। धर्मार्थकाममोक्षेषु निरपेक्षं तदा भवेत्॥	When the mind is free of opposites like "This is done", and "This is yet undone", one becomes indifferent to merit, wealth, pleasure and liberation.	When the mind is freed from such pairs of opposites as, "I have done this", and "I have not done that", it becomes indifferent to merit, wealth, sensuality and liberation.	When the mind is free from such pairs of opposites as 'this is done' and 'this is not done', it becomes indifferent to religious merit, worldly prosperity, sensual enjoyment and liberation.
16.6	विरक्तो विषयद्वेष्टा रागी विषयलोलुपः। ग्रहमोक्षविहीनस्तु न विरक्तो न रागवान्॥	One who abhors sense objects avoids them. One who desires them becomes ensnared. One who neither abhors nor desires is neither detached nor attached.	One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy.	One who abhors the sense-objects, becomes non-attached, and one who covets them, becomes attached to them. But he who does not accept or reject, is neither unattached nor attached.
16.7	हेयोपादेयता तावत्संसारविटपांकुरः। स्पृहा जीवति यावद्वै निर्विचारदशास्पदम्॥	As long as there is desire - which is the absence of discrimination - there will be attachment and non-attachment. This is the cause of the world.	So long as desire, which is the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara.	As long as desire which is the abode of the state of indiscrimination continues, there will verily be the sense of attachment and aversion, which is the branch and sprout of the (tree of) Samsara.
16.8	प्रवृत्तौ जायते रागो निवृत्तौ द्वेष एव हि। निर्द्वन्द्वो बालवद्धीमानेवमेव व्यवस्थितः॥	Indulgence creates attachment. Aversion creates abstinence. Like a child, the sage is free of both and thus lives on as a child.	Desire springs from usage, and aversion from abstension, but the wise man is free from the pairs of opposites like a child, and becomes established.	Activity begets attachment, abstention from it aversion. The man of wisdom is free from the pairs of opposites like a child, and he lives on verily as such.
16.9	हातुमिच्छति संसारं रागी दुःखजिहासया। वीतरागो हि निर्दुःखस्तस्मिन्नपि न खिद्यति॥	One who is attached to the world thinks renouncing it will relieve his misery. One who is attached to nothing is free and does not feel miserable even in the world.	The passionate man wants to be rid of samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in it.	One who is attached to the world wants to renounce it in order to avoid sorrow. But one without attachment is free from sorrow and does not feel miserable even there.
16.10	यस्याभिमानो मोक्षेऽपि देहेऽपि ममता तथा। न च ज्ञानी न वा योगी केवलं दुःखभागसौ॥	He who claims liberation as his own, as an attainment of a person, is neither enlightened nor a seeker. He suffers his own misery.	He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer.	He who has an egoistic feeling even towards liberation and considers even the body as his own, is neither a Jnani nor a Yogi. He only suffers misery.
16.11	हरो यद्युपदेष्टा ते हरिः कमलजोऽपि वा। तथापि न तव स्वास्थ्यं सर्वविस्मरणादृते॥	Though Hara, Hari or the lotus-born Brahma himself instruct you, until you know nothing you will never know Self.	If even Shiva, Vishnu or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within.	Let even Hara, Hari or the lotus-born Brahma be your instructor, but unless you forget all, you cannot be established in the Self.

Chapter XVII: The True Knower

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
17.1	अष्टावक्र उवाच। तेन ज्ञानफलं प्राप्तं योगाभ्यासफलं तथा। तृप्तः स्वच्छेन्द्रियो नित्यमेकाकी रमते तु यः॥	Ashtavakra said: One has attained Knowledge and reaped the fruits of yoga who is content, purified of attachments and at home in solitude.	Ashtavakra said: He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too.	Ashtavakra said: He has gained the fruit of Knowledge as well as of the practice of Yoga, who, contented and with purified senses, ever enjoys being alone.
17.2	न कदाचिज्जगत्यस्मिन् तत्त्वज्ञो हन्त खिद्यति। यत एकेन तेनेदं पूर्णं ब्रह्माण्डमण्डलम्॥	The knower of Truth is never miserable in the world, for the whole universe is filled with Himself alone.	The knower of truth is never distressed in this world, for the whole round world is full of himself alone.	Oh, the knower of Truth is never miserable in this world, for the whole universe is filled by himself alone.
17.3	न जातु विषयाः केऽपि स्वारामं हर्षयन्त्यमी। सल्लकीपल्लवप्रीतमिवेभं निम्बपल्लवाः॥	As the foliage of the neem tree does not please an elephant who delights in sallaki leaves, so do sense objects not please he who delights in Self.	None of these senses please a man who has found satisfaction within, just as Nimba leaves do not please the elephant that likes Sallaki leaves.	No sense-objects ever please him who delights in Self even as the leaves of the Neem tree do not please an elephant who delights in the Sallaki leaves.
17.4	यस्तु भोगेषु भुक्तेषु न भवत्यधिवासिता। अभुक्तेषु निराकाङ्क्षी तादृशो भवदुर्लभः॥	Rare in the world is one who does not relish past enjoyments, nor yearn for enjoyments to come.	The man who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed, such a man is hard to find.	Rare in the world is he who does not covet things which he has enjoyed or does not desire things which he has not enjoyed.
17.5	बुभुक्षुरिह संसारे मुमुक्षुरपि दृश्यते। भोगमोक्षनिराकाङ्क्षी विरलो हि महाशयः॥	Those who desire pleasure and those who desire liberation are both common in the world. Rare is the great soul who desires neither enjoyment nor liberation.	Those who desire pleasure and those who desire liberation are both found in samsara, but the great-souled man who desires neither pleasure nor liberation is rare indeed.	One desirous of worldly enjoyment and one desirous of liberation are both found in this world. But rare is the great-souled one who is not desirous of either enjoyment or liberation.
17.6	धर्मार्थकाममोक्षेषु जीविते मरणे तथा। कस्याप्युदारचित्तस्य हेयोपादेयता न हि॥	Rare is the right-minded person who neither covets nor shuns religion, wealth, pleasure, life or death.	It is only the noble-minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too.	It is only some broad-minded person who has neither attraction for, nor aversion to, Dharma, Artha, Kama and Moksha as well as life and death.
17.7	वाञ्छा न विश्वविलये न द्वेषस्तस्य च स्थितौ। यथा जीविकया तस्माद्धन्य आस्ते यथासुखम्॥	The man of Knowledge neither cares for the universe nor desires its dissolution. He lives happily on whatever comes his way. He is blessed.	He feels no desire for the elimination of all this, nor anger at its continuing, so the lucky man lives happily with whatever sustenance presents itself.	The man of Knowledge does not feel any desire for the dissolution of the universe or aversion to its existence. The blessed one, therefore, lives happily on whatever subsistence comes as a matter of course.
17.8	कृतार्थोऽनेन ज्ञानेनेत्येवं गलितधीः कृती। पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम्॥	Knowing Self, mind empty and at peace, the sage lives happily, seeing, hearing, touching, smelling, eating.	Thus fulfilled through this knowledge, contented and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling and tasting.	Being fulfilled by this Knowledge and with his mind absorbed, and contented, the wise one lives happily, seeing, hearing, touching, smelling and eating.
17.9	शून्या दृष्टिर्वृथा चेष्टा विकलानीन्द्रियाणि च। न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे॥	There is no attachment or non-attachment for one in whom the ocean of the world has dried up. His look is vacant, senses still. His actions have no purpose.	In him for whom the ocean of samsara has dried up, there is neither attachment [n]or aversion. His gaze is vacant, his behaviour purposeless, and his senses inactive.	There is no attachment or non-attachment in one for whom the ocean of the world has dried up. His look is vacant, action purposeless and the senses inoperative.
17.10	न जागर्ति न निद्राति नोन्मीलति न मीलति। अहो परदशा क्वापि वर्तते मुक्तचेतसः॥	The sage is neither asleep nor awake. He neither closes nor opens his eyes. Thus, for the liberated soul, everywhere there is only This.	Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens [n]or closes his eyes.	The wise one neither keeps awake nor sleeps, neither opens nor closes his eyes. Oh, the liberated soul anywhere enjoys the supreme condition.
17.11	सर्वत्र दृश्यते स्वस्थः सर्वत्र विमलाशयः। समस्तवासनामुक्तो मुक्तः सर्वत्र राजते॥	The liberated soul abides in Self alone and is pure of heart. He lives always and everywhere, free of desire.	The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart.	The liberated person is always found abiding in Self and pure in heart, and he lives freed from all desires under all conditions.
17.12	पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन् गृह्णन् वदन् व्रजन्। ईहितानीहितैर्मुक्तो मुक्त एव महाशयः॥	Seeing, hearing, touching, smelling, eating, taking, speaking, walking, the great soul exerts neither effort nor non-effort. He is truly free.	Seeing, hearing, feeling, smelling, tasting, speaking and walking about, the great-souled man who is freed from trying to achieve or avoid anything is free indeed.	Seeing, hearing, touching, smelling, eating, taking, speaking and walking, the great-souled one, free from all efforts and non-efforts, is verily emancipated.
17.13	न निन्दति न च स्तौति न हृष्यति न कुप्यति। न ददाति न गृह्णाति मुक्तः सर्वत्र नीरसः॥	The liberated soul does not blame or praise, give or take, rejoice or become angry. He is everywhere unattached and free.	The liberated man is free from desires everywhere. He neither blames, praises, rejoices, is disappointed, gives nor takes.	The liberated one neither slanders nor praises, neither rejoices nor is angry, neither gives nor takes. He is free from attachment to all objects.
17.14	सानुरागां स्त्रियं दृष्ट्वा मृत्युं वा समुपस्थितम्। अविह्वलमनाः स्वस्थो मुक्त एव महाशयः॥	The great soul remains poised and undisturbed, whether in the presence of a passionate woman or observing the approach of his death. He is truly free.	When a great-souled one is unperturbed in mind and self-possessed at either the sight of a woman full of desire or at approaching death, he is truly liberated.	The great-souled one is not perturbed and remains self-poised both at the sight of a woman full of love and of approaching death. He is indeed liberated.
17.15	सुखे दुःखे नरे नार्यां सम्पत्सु च विपत्सु च। विशेषो नैव धीरस्य सर्वत्रसमदर्शिनः॥	The sage sees no difference between happiness and misery, man and woman, adversity and success. Everything is seen to be the same.	There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal.	The sage who sees the same everywhere, makes no difference between happiness and misery, man and woman, and prosperity and adversity.
17.16	न हिंसा नैव कारुण्यं नौद्धत्यं न च दीनता। नाश्चर्यं नैव च क्षोभः क्षीणसंसरणेऽनरे॥	In the sage there is neither violence nor mercy, arrogance nor humility, anxiety nor wonder. His worldly life is exhausted. He has transcended his role as a person.	There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days in samsara are over.	In the wise one whose worldly life is exhausted and who is no longer a man, there is neither any desire to harm nor compassion, neither insolence nor humility, neither wonder nor mental disturbance.
17.17	न मुक्तो विषयद्वेष्टा न वा विषयलोलुपः। असंसक्तमना नित्यं प्राप्ताप्राप्तमुपाश्नुते॥	The liberated one neither avoids experience nor craves it. He enjoys what comes and what does not.	The liberated man is not averse to the senses and nor is he attached to them. He enjoys hinself continually with an unattached mind in both achievement and non-achievement.	The liberated one neither abhors the objects of the senses nor craves them. Ever with a detached mind he enjoys the attained as well as the unattained.
17.18	समाधानासमाधानहिताहितविकल्पनाः। शून्यचित्तो न जानाति कैवल्यमिव संस्थितः॥	The sage is not conflicted by states of stillness and thought. His mind is empty. His home is the Absolute.	One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil.	The sage of vacant mind knows not the conflict of contemplation and non-contemplation, good and evil. He abides as it were in the state of Absoluteness.
17.19	निर्ममो निरहङ्कारो न किञ्चिदिति निश्चितः। अन्तर्गलितसर्वाशः कुर्वन्नपि करोति न॥	Though he may perform actions, the man of Knowledge does not act. Desires extinguished, free of thoughts of "I" and "mine", he knows with absolute certainty that nothing exists.	Free of "me" and "mine" and of a sense of responsibility, aware that "Nothing exists", with all desires extinguished within, a man does not act even in acting.	Devoid of the feeling of 'mine-ness' and 'I-ness', knowing for certain that nothing is, and with all his desires set at rest within, the man of Knowledge does not act though he may be acting.
17.20	मनःप्रकाशसम्मोहस्वप्नजाड्यविवर्जितः। दशां कामपि संप्राप्तो भवेद्गलितमानसः॥	The sage is free. His empty mind no longer projects delusion, dreaming, dullness. This state is indescribable.	He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream and ignorance.	An indescribable state is attained by the sage whose mind has melted away and who is free from the display of the mind, and from delusion, dream and dullness.