Aṣṭāvakragītā

The song of Aṣṭāvakra

 Introduction

Aṣṭāvakra means «the one with eight deformities». His father, Kahoḍa, studied with the master Uddālaka. While still in his mother's womb, the child corrected aloud a mistake that his father made while reciting the Vedas. Kahoḍa felt ridiculed before his fellow students and, carried away by rage, cast a curse on him: He would be born with eight deformities in his body. Thus, from before birth, Aṣṭāvakra was marked by his father's wounded pride, and his physical deformity would be, paradoxically, the sign of an intelligence and a wisdom far beyond the ordinary. The curse, intended as a punishment, ended up becoming the trait that would make him unmistakable. The episode, moreover, anticipates the tone of all his teaching: Truth is not measured by outward appearance, but by the lucidity of the one who sees it.

Shortly afterwards, Kahoḍa went to the court of King Janaka to measure himself in a debate with the scholar Bandī. He lost, and in accordance with the rules of those contests he was thrown into the river, where he drowned. Aṣṭāvakra grew up without a father and, at the age of twelve, decided to appear at Janaka's court to face Bandī, restore the honour of his progenitor and avenge his death. It was not merely an intellectual duel: It was also the way to give back dignity to his family and to show that wisdom does not depend on age or on the appearance of the body. The child carried with him the memory of his father and the certainty that the word could repair what the word had destroyed. His youth was not an obstacle, but one more proof that true knowledge is not acquired with the years, but with direct understanding.

On entering the assembly, his twisted body provoked the laughter of those present, including the king. Aṣṭāvakra laughed too, and explained his laughter with an ingenious argument: It seemed absurd to him that a gathering of «tanners» should pretend to discuss the Supreme Self. By «tanners» he meant those who only know how to look at the skin and the appearances of the body, without the capacity to perceive the pure soul that dwells in it. The reproach struck Janaka, who the next day invited him again, gave him the seat of honour and sat himself at his feet as a disciple. From that gesture is born the dialogue that the Aṣṭāvakragītā collects, a brief but intense text in which the master does not teach a gradual path, but points directly to the freedom that is already proper to the Self. The initial humiliation was thus transformed into a lesson about the mistaken gaze of the world. Whoever fixes his attention only on the body loses what is essential, and that error is precisely the root of the bondage that the text wants to undo.

Janaka was not just any monarch. The Vedic tradition remembers him as the archetype of the philosopher king: Owner of great material power, but detached from it and devoted to spiritual inquiry. In the Rāmāyaṇa he also appears as the father of Sītā and as the one who presided over her wedding with Rāma. His court functioned as an intellectual center where sages gathered to debate. That is why the text places face to face a wise child with a deformed body and a powerful king willing to lower himself in order to learn: The contrast serves to show that truth depends neither on physical appearance nor on social rank, but on the capacity to recognise what one already is. Janaka embodies the mature seeker, capable of setting aside his position in order to listen to the teaching, and Aṣṭāvakra, the master who does not let himself be intimidated by external forms. From that encounter between the humility of the king and the frankness of the child arises one of the most direct teachings of the Indian tradition on the nature of the self and Liberation. It is worth noting, finally, that this story appears narrated in the Mahābhārata, where the debate, the curse and the encounter between Aṣṭāvakra and Janaka are told before the Aṣṭāvakragītā takes them up again as the framework of the philosophical dialogue.

Now read the Aṣṭāvakragītā and experience Supreme Delight, dear Śiva.

Important: Everything that is in parentheses and in italics within the translation has been added by me to complete the sense of a given phrase or sentence. In turn, everything that is between double hyphen (--...--) constitutes additional clarifying information also added by me.

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 Aṣṭāvakragītā

Chapter 1

जनक उवाच॥
कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति।
वैराग्यं च कथं प्राप्तमेतद्ब्रूहि मम प्रभो॥१-१॥
Janaka uvāca||
Kathaṁ jñānamavāpnoti kathaṁ muktirbhaviṣyati|
Vairāgyaṁ ca kathaṁ prāptametadbrūhi mama prabho||1-1||

Janaka (janakaḥ) said (uvāca):

Tell me (brūhi mama) about this (etad), O Master (prabho)!: How (katham) does one (avāpnoti) obtain Knowledge (jñānam)? How (katham) will Liberation occur (muktiḥ bhaviṣyati)? And (ca) how (katham) is dispassion (vairāgyam) attained (prāptam)?||1-1||

अष्टावक्र उवाच॥
मुक्तिमिच्छसि चेत्तात विषयान्विषवत्त्यज।
क्षमार्जवदयातोषसत्यं पीयूषवद्भज॥१-२॥
Aṣṭāvakra uvāca||
Muktimicchasi cettāta viṣayānviṣavattyaja|
Kṣamārjavadayātoṣasatyaṁ pīyūṣavadbhaja||1-2||

Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):

If (ced) you wish (icchasi) Liberation (muktim), O little one! (tāta), abandon (tyaja) the objects of the senses (viṣayān) as if they were poison (viṣa-vat). Worship (bhaja) forgiveness, rectitude, compassion, contentment and truth (kṣamā-ārjava-dayā-toṣa-satyam) as if they were Nectar/Ambrosia (pīyūṣa-vat)||1-2||

न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान्।
एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये॥१-३॥
Na pṛthvī na jalaṁ nāgnirna vāyurdyaurna vā bhavān|
Eṣāṁ sākṣiṇamātmānaṁ cidrūpaṁ viddhi muktaye||1-3||

You (bhavān) are not (na) earth (pṛthvī) nor (na) water (jalam) nor (na) fire (agniḥ) nor (na) air (vāyuḥ) nor (na vā) space (dyauḥ). To achieve Liberation (muktaye), know (viddhi) that the Ātmā --the Self-- (ātmānam), whose form/nature is Consciousness (cit-rūpam), is a Witness (sākṣiṇam) of these --of earth, water, etc.-- (eṣām)||1-3||

यदि देहं पृथक्कृत्य चिति विश्राम्य तिष्ठसि।
अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि॥१-४॥
Yadi dehaṁ pṛthakkṛtya citi viśrāmya tiṣṭhasi|
Adhunaiva sukhī śānto bandhamukto bhaviṣyasi||1-4||

If (yadi), after separating yourself (pṛthak kṛtya) from the body (deham), you continue resting (viśrāmya tiṣṭhasi) in Consciousness (citi), you will become (bhaviṣyasi) right now (adhunā eva) happy (sukhī), peaceful (śāntaḥ) (and) free from bondage (bandha-muktaḥ)||1-4||

न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः।
असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव॥१-५॥
Na tvaṁ viprādiko varṇo nāśramī nākṣagocaraḥ|
Asaṅgo'si nirākāro viśvasākṣī sukhī bhava||1-5||

You (tvam) are not (na) a brāhmaṇa, etc. (vipra-ādikaḥ), (nor) do you belong to any caste --I expected «varṇī»-- (varṇaḥ), nor (na) are you in any stage of life --in the Vedic scriptures four stages of life are indicated-- (āśramī), nor (na) do you reside in the sphere of the senses (akṣa-gocaraḥ). You are (asi) devoid of attachment (asaṅgaḥ), formless (nirākāraḥ), Witness of all (viśva-sākṣī). Become (bhava) happy (sukhī)!||1-5||

धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो।
न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा॥१-६॥
Dharmādharmau sukhaṁ duḥkhaṁ mānasāni na te vibho|
Na kartāsi na bhoktāsi mukta evāsi sarvadā||1-6||

(Both) dharma and adharma (dharma-adharmau), pleasure (sukham) (and) pain (duḥkham), are (all) mental (mānasāni), (and) not (na) yours (te), O All-pervading One (vibho)! You are (asi... asi) neither (na) the doer (kartā) nor (na) the enjoyer (bhoktā). You are (asi) always (sarvadā) liberated (muktaḥ eva)!||1-6||

एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा।
अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम्॥१-७॥
Eko draṣṭāsi sarvasya muktaprāyo'si sarvadā|
Ayameva hi te bandho draṣṭāraṁ paśyasītaram||1-7||

You are (asi) the only (ekaḥ) Seer (draṣṭā) of all (sarvasya), (and also) you are (asi) always (sarvadā) mostly liberated (mukta-prāyaḥ). Only (eva) this (ayam) (is) undoubtedly (hi) your (te) bondage (bandhaḥ): You perceive (paśyasi) the Seer (draṣṭāram) as another (itaram)||1-7||

अहं कर्तेत्यहम्मानमहाकृष्णाहिदंशितः।
नाहं कर्तेति विश्वासामृतं पीत्वा सुखी भव॥१-८॥
Ahaṁ kartetyahammānamahākṛṣṇāhidaṁśitaḥ|
Nāhaṁ karteti viśvāsāmṛtaṁ pītvā sukhī bhava||1-8||

Bitten by the great black serpent of egoism (ahammāna-mahā-kṛṣṇa-ahi-daṁśitaḥ) (known as) «I (aham) (am) the doer (kartā iti)», after drinking (now) (pītvā) the Nectar of Confidence and Faith (viśvāsa-amṛtam) (called) «I (aham) am not (na) the doer (kartā iti)», become (bhava) happy (sukhī)!||1-8||

एको विशुद्धबोधोऽहमिति निश्चयवह्निना।
प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव॥१-९॥
Eko viśuddhabodho'hamiti niścayavahninā|
Prajvālyājñānagahanaṁ vītaśokaḥ sukhī bhava||1-9||

After setting the impenetrable forest of ignorance on fire (prajvālya ajñāna-gahanam) with the fire of conviction (niścaya-vahninā) «I (aham) (am) the only (ekaḥ) Pure Consciousness (viśuddha-bodha... iti)», become (bhava) happy (sukhī) (and) one free from sorrow (vītaśokaḥ)!||1-9||

यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत्।
आनन्दपरमानन्दः स बोधस्त्वं सुखं चर॥१-१०॥
Yatra viśvamidaṁ bhāti kalpitaṁ rajjusarpavat|
Ānandaparamānandaḥ sa bodhastvaṁ sukhaṁ cara||1-10||

You (tvam) (are) that Consciousness (saḥ bodhaḥ) which is Bliss higher than (usual) joy (ānanda-parama-ānandaḥ) where (yatra) this (idam) universe (viśvam) appears (bhāti) imagined (kalpitam), like a snake in a rope (rajju-sarpa-vat). Live (cara) happily (sukham)!||1-10||

मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि।
किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत्॥१-११॥
Muktābhimānī mukto hi baddho baddhābhimānyapi|
Kiṁvadantīha satyeyaṁ yā matiḥ sā gatirbhavet||1-11||

He who considers himself liberated (mukta-abhimānī) is liberated (muktaḥ hi), (and) he who considers himself in bondage (baddha-abhimānī api) remains bound (baddhaḥ). Here --in this world-- (iha), this (iyam) popular saying (kiṁvadantī) (that) «As is the mind, so one becomes --to translate the Sanskrit phrase literally makes no sense-- (yā matiḥ sā gatiḥ bhavet)» is true (satyā)||1-11||

आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः।
असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव॥१-१२॥
Ātmā sākṣī vibhuḥ pūrṇa eko muktaścidakriyaḥ|
Asaṅgo niḥspṛhaḥ śānto bhramātsaṁsāravāniva||1-12||

The Ātmā (ātmā), (who is) Witness (sākṣī), All-pervading (vibhuḥ), Perfect (pūrṇaḥ), One (ekaḥ), Liberated (muktaḥ), Consciousness (cit), Inactive (akriyaḥ), Detached (asaṅgaḥ), Free from desires (niḥspṛhaḥ), (and) Peaceful (śāntaḥ), (appears) as if (iva) He were liable to Saṁsāra --Transmigration full of pain-- (saṁsāravān) due to confusion (bhramāt)||1-12||

कूटस्थं बोधमद्वैतमात्मानं परिभावय।
आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम्॥१-१३॥
Kūṭasthaṁ bodhamadvaitamātmānaṁ paribhāvaya|
Ābhāso'haṁ bhramaṁ muktvā bhāvaṁ bāhyamathāntaram||1-13||

After leaving behind (muktvā) the external (bāhyam) and (atha) the internal (antaram) state (bhāvam), (as well as) the confusion (bhramam) «I (aham) (am) a reflection --the ego is a reflection of the Ātmā-- (ābhāsaḥ)», meditate (paribhāvaya) on the Ātmā (ātmānam) who is Non-dual (advaitam) (and) Immutable (kūṭastham) Consciousness (bodham)||1-13||

देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक।
बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव॥१-१४॥
Dehābhimānapāśena ciraṁ baddho'si putraka|
Bodho'haṁ jñānakhaḍgena tannikṛtya sukhī bhava||1-14||

O little son! (putraka), you have been (asi) bound (baddhaḥ) for a long time (ciram) by the cord of bodily conception --the belief that you are the physical body-- (deha-abhimāna-pāśena). After cutting that --that cord-- (tad-nikṛtya) with the sword of Knowledge (jñāna-khaḍgena) «I (aham) (am) Consciousness (bodhaḥ)», become (bhava) happy (sukhī)!||1-14||

निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः।
अयमेव हि ते बन्धः समाधिमनुतिष्ठसि॥१-१५॥
Niḥsaṅgo niṣkriyo'si tvaṁ svaprakāśo nirañjanaḥ|
Ayameva hi te bandhaḥ samādhimanutiṣṭhasi||1-15||

You (tvam) are (asi) Free from attachment (niḥsaṅgaḥ), Devoid of activity (niṣkriyaḥ), Self-luminous (sva-prakāśaḥ) (and) Stainless (nirañjanaḥ). Only (eva) this (ayam) (is) undoubtedly (hi) your (te) bondage (bandhaḥ): You practice (anutiṣṭhasi) samādhi --trance-- (samādhim)||1-15||

त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः।
शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम्॥१-१६॥
Tvayā vyāptamidaṁ viśvaṁ tvayi protaṁ yathārthataḥ|
Śuddhabuddhasvarūpastvaṁ mā gamaḥ kṣudracittatām||1-16||

This (idam) universe (viśvam) is pervaded (vyāptam) by You (tvayā), (and) in You (tvayi) it is truly interwoven --lit. sewn-- (protam yathārthatas). You (tvam) (are) This One whose essential nature is Pure and Conscious --Awake-- (śuddha-buddha-svarūpaḥ). Do not harbor petty-mindedness (mā gamaḥ kṣudra-cittatām)||1-16||

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः।
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः॥१-१७॥
Nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ|
Agādhabuddhirakṣubdho bhava cinmātravāsanaḥ||1-17||

(You are) Independent (nirapekṣaḥ), Immutable (nirvikāraḥ), Overflowing (nirbharaḥ), Calm --lit. of cold mental disposition-- (śītala-āśayaḥ), Of Profound Intelligence (agādha-buddhiḥ), (and) Free from agitation (akṣubdhaḥ). Become (bhava) one whose only desire is Consciousness (cit-mātra-vāsanaḥ)!||1-17||

साकारमनृतं विद्धि निराकारं तु निश्चलम्।
एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः॥१-१८॥
Sākāramanṛtaṁ viddhi nirākāraṁ tu niścalam|
Etattattvopadeśena na punarbhavasambhavaḥ||1-18||

Know (viddhi) that what has form (sa-ākāram) (is) false (anṛtam), but (tu) that what has no form (nirākāram) (is) Immovable and Invariable (niścalam). Through the teaching of this Truth (etad-tattva-upadeśena) no birth is produced (na... bhava-sambhavaḥ) again (punar)||1-18||

यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः।
तथैवाऽस्मिञ्छरीरेऽन्तः परितः परमेश्वरः॥१-१९॥
Yathaivādarśamadhyasthe rūpe'ntaḥ paritastu saḥ|
Tathaivā'smiñcharīre'ntaḥ paritaḥ parameśvaraḥ||1-19||

Just as (yathā eva) it --the mirror-- (saḥ) (exists) within (antar) (and) around (paritas tu) in relation to the form that is in the mirror (ādarśa-madhyasthe), so also (tathā eva) the Supreme Lord (parama-īśvaraḥ) (exists) within (antar) (and) around (paritas) with reference to this body (asmin śarīre)||1-19||

एकं सर्वगतं व्योम बहिरन्तर्यथा घटे।
नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा॥१-२०॥
Ekaṁ sarvagataṁ vyoma bahirantaryathā ghaṭe|
Nityaṁ nirantaraṁ brahma sarvabhūtagaṇe tathā||1-20||

Just as (yathā) a single (ekam) (and) all-pervading (sarvagatam) ether/space (vyoma) (exists) outside (bahis) (and) inside (antar) with respect to a pot (ghaṭe), in like manner (tathā) the Eternal (nityam) (and) Compact --it pervades everything-- (nirantaram) Brahma (brahma) (exists) in relation to the host of all beings --the translation "in relation to the host of all that exists" is also possible-- (sarva-bhūta-gaṇe)||1-20||

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 Chapter 2

जनक उवाच॥
अहो निरञ्जनः शान्तो बोधोऽहं प्रकृतेः परः।
एतावन्तमहं कालं मोहेनैव विडम्बितः॥२-१॥
Janaka uvāca||
Aho nirañjanaḥ śānto bodho'haṁ prakṛteḥ paraḥ|
Etāvantamahaṁ kālaṁ mohenaiva viḍambitaḥ||2-1||

Janaka (janakaḥ) said (uvāca):

O! (aho), I (aham) (am) the Peaceful (śāntaḥ) (and) Stainless (nirañjanaḥ) Consciousness (bodhaḥ) that is beyond (paraḥ) Prakṛti (prakṛteḥ). I (have been) for so long (etāvantam aham kālam) deceived (viḍambitaḥ) by Moha --by Māyā-- (mohena eva)||2-1||

यथा प्रकाशयाम्येको देहमेनं तथा जगत्।
अतो मम जगत्सर्वमथवा न च किञ्चन॥२-२॥
Yathā prakāśayāmyeko dehamenaṁ tathā jagat|
Ato mama jagatsarvamathavā na ca kiñcana||2-2||

Just as (yathā) (I,) the One (ekaḥ), illumine (prakāśayāmi) this body (deham enam), in the same way (tathā) (I illumine) the universe (jagat). For this reason (atas), the whole (sarvam) universe (jagat) (is) Mine (mama), or else (athavā) nothing (na ca kiñcana) (is Mine)||2-2||

सशरीरमहो विश्वं परित्यज्य मयाधुना।
कुतश्चित्कौशलादेव परमात्मा विलोक्यते॥२-३॥
Saśarīramaho viśvaṁ parityajya mayādhunā|
Kutaścitkauśalādeva paramātmā vilokyate||2-3||

O! (aho), having abandoned (parityajya) the universe (viśvam) together with the body (sa-śarīram), now (adhunā) I perceive the Supreme Self (mayā... paramātmā vilokyate) due to the skill (kauśalāt eva) of someone (kutaścid)||2-3||

यथा न तोयतो भिन्नास्तरङ्गाः फेनबुद्बुदाः।
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम्॥२-४॥
Yathā na toyato bhinnāstaraṅgāḥ phenabudbudāḥ|
Ātmano na tathā bhinnaṁ viśvamātmavinirgatam||2-4||

Just as (yathā) the waves (taraṅgāḥ), the foam and the bubbles (phena-budbudāḥ) are not different (na... bhinnāḥ) from the water (toyatas), in the same way (tathā) the universe (viśvam) that springs forth from the Ātmā (ātma-vinirgatam) is not different (na... bhinnam) from the Ātmā (ātmanaḥ)||2-4||

तन्तुमात्रो भवेदेव पटो यद्वद्विचारितः।
आत्मतन्मात्रमेवेदं तद्वद्विश्वं विचारितम्॥२-५॥
Tantumātro bhavedeva paṭo yadvadvicāritaḥ|
Ātmatanmātramevedaṁ tadvadviśvaṁ vicāritam||2-5||

Just as (yadvat) when a cloth (paṭaḥ) is investigated (vicāritaḥ), (it) becomes (bhavet) only threads (tantu-mātraḥ), similarly (tadvat) when this (idam) universe (viśvam) is investigated (vicāritam), (it) is nothing but the Ātmā (ātma-tad-mātram eva)||2-5||

यथैवेक्षुरसे कॢप्ता तेन व्याप्तैव शर्करा।
तथा विश्वं मयि कॢप्तं मया व्याप्तं निरन्तरम्॥२-६॥
Yathaivekṣurase kḷptā tena vyāptaiva śarkarā|
Tathā viśvaṁ mayi kḷptaṁ mayā vyāptaṁ nirantaram||2-6||

Just as (yathā eva) candied sugar (śarkarā) prepared (kḷptā) from sugarcane juice --writing «ikṣurasāt» or «ikṣurasatas» would have been more correct-- (ikṣurase) is pervaded (vyāptā eva) by it --by that juice-- (tena), likewise (tathā) the universe (viśvam) prepared (kḷptam) from Me --lit. «in Me»-- (mayi) is pervaded (vyāptam) by Me (mayā) constantly (nirantaram)||2-6||

आत्माज्ञानाज्जगद्भात्यात्मज्ञानान्न भासते।
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद्भासते न हि॥२-७॥
Ātmājñānājjagadbhātyātmajñānānna bhāsate|
Rajjvajñānādahirbhāti tajjñānādbhāsate na hi||2-7||

The universe (jagat) appears (bhāti) from ignorance about the Ātmā (ātma-ajñānāt), (but) it does not (na) appear (bhāsate) from Knowledge about the Ātmā (ātma-jñānāt). From ignorance about the rope (rajju-ajñānāt) the snake (ahiḥ) appears (bhāti), (but) it does not appear at all (bhāsate na hi) from knowledge about that --about the rope-- (tad-jñānāt)||2-7||

प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः।
यदा प्रकाशते विश्वं तदाहं भास एव हि॥२-८॥
Prakāśo me nijaṁ rūpaṁ nātirikto'smyahaṁ tataḥ|
Yadā prakāśate viśvaṁ tadāhaṁ bhāsa eva hi||2-8||

The Light (prakāśaḥ) (is) My (me) own (nijam) nature (rūpam). I am not (na asmi aham) different (atiriktaḥ) from That --from the Light-- (tatas). When (yadā) the universe (viśvam) shines (prakāśate), then (tadā) I (aham) undoubtedly (hi) shine (bhāse eva)||2-8||

अहो विकल्पितं विश्वमज्ञानान्मयि भासते।
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा॥२-९॥
Aho vikalpitaṁ viśvamajñānānmayi bhāsate|
Rūpyaṁ śuktau phaṇī rajjau vāri sūryakare yathā||2-9||

O! (aho), the universe (viśvam) appears (bhāsate) in Me (mayi) wrongly conceived (vikalpitam) through ignorance (ajñānāt). Like (yathā) silver (rūpyam) in an oyster shell (śuktau), a cobra --lit. «hooded snake»-- (phaṇī) in a rope (rajjau), (or) water (vāri) in a sunbeam (sūryakare)||2-9||

मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति।
मृदि कुम्भो जले वीचिः कनके कटकं यथा॥२-१०॥
Matto vinirgataṁ viśvaṁ mayyeva layameṣyati|
Mṛdi kumbho jale vīciḥ kanake kaṭakaṁ yathā||2-10||

From Me (mattas) the universe (viśvam) has sprung forth (vinirgatam), (and) in Me alone (mayi eva) it will dissolve (layam eṣyati). Like (yathā) a pot (kumbha) (becomes dissolved) in the clay (mṛdi), a wave (vīciḥ) in the water (jale), (or) a gold bracelet (kaṭakam) in the gold (kanake)||2-10||

अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे।
ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशोऽपि तिष्ठतः॥२-११॥
Aho ahaṁ namo mahyaṁ vināśo yasya nāsti me|
Brahmādistambaparyantaṁ jagannāśo'pi tiṣṭhataḥ||2-11||

O (aho) I (aham)! Salutation (namas) to Myself (mahyam) who am devoid of destruction --lit. «whose destruction of mine does not exist»-- (vināśaḥ yasya na asti me). Even though (api) (there be) destruction of the universe (jagat-nāśaḥ), from Brahmā to a blade of grass (brahma-ādi-stamba-paryantam), I remain --lit. «of the one who remains»-- (tiṣṭhataḥ)||2-11||

अहो अहं नमो मह्यमेकोऽहं देहवानपि।
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः॥२-१२॥
Aho ahaṁ namo mahyameko'haṁ dehavānapi|
Kvacinna gantā nāgantā vyāpya viśvamavasthitaḥ||2-12||

O (aho) I (aham)! Salutation (namas) to Myself (mahyam) who am one (ekaḥ) even though (api) I have a body (aham dehavān), who do not go (na gantā) anywhere (kvacid) nor (na) come (āgantā) (from anywhere, but) keep pervading (vyāpya... avasthitaḥ) the universe (viśvam)||2-12||

अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः।
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम्॥२-१३॥
Aho ahaṁ namo mahyaṁ dakṣo nāstīha matsamaḥ|
Asaṁspṛśya śarīreṇa yena viśvaṁ ciraṁ dhṛtam||2-13||

O (aho) I (aham)! Salutation (namas) to Myself (mahyam). Here (iha) there is no (one) (na asti) (such) skilled (dakṣaḥ) as I (mad-samaḥ), who sustain (yena... dhṛtam) the universe (viśvam) for a long time (ciram) without touching it (asaṁspṛśya) with the body (śarīreṇa)||2-13||

अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन।
अथवा यस्य मे सर्वं यद्वाङ्मनसगोचरम्॥२-१४॥
Aho ahaṁ namo mahyaṁ yasya me nāsti kiñcana|
Athavā yasya me sarvaṁ yadvāṅmanasagocaram||2-14||

O (aho) I (aham)! Salutation (anamas) to Myself (mahyam), who have nothing (yasya me na asti kiñcana) or (athavā) who have everything (yasya me sarvam). Everything (sarvam) that (yad) is in the sphere of speech and mind (vāk-manasa-gocaram) is Mine (me)||2-14||

ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम्।
अज्ञानाद्भाति यत्रेदं सोऽहमस्मि निरञ्जनः॥२-१५॥
Jñānaṁ jñeyaṁ tathā jñātā tritayaṁ nāsti vāstavam|
Ajñānādbhāti yatredaṁ so'hamasmi nirañjanaḥ||2-15||

The triad (tritayam) of knowledge (jñānam), knowable (jñeyam) and (tathā) knower (jñātā) does not exist (na asti) really (vāstavam). I (aham) am (asmi) He --the Ātmā or Self-- (saḥ) who is Stainless (nirañjanaḥ), where (yatra) this --such triad-- (idam) appears (bhāti) due to ignorance (ajñānāt)||2-15||

द्वैतमूलमहो दुःखं नान्यत्तस्यास्ति भेषजम्।
दृश्यमेतन्मृषा सर्वमेकोऽहं चिद्रसोऽमलः॥२-१६॥
Dvaitamūlamaho duḥkhaṁ nānyattasyāsti bheṣajam|
Dṛśyametanmṛṣā sarvameko'haṁ cidraso'malaḥ||2-16||

O! (aho) Pain (duḥkham) is rooted in duality (dvaita-mūlam). There is no other (na anyat... asti) remedy (bheṣajam) for that (tasya) (but this:) All (sarvam) this (etad) perceptible reality (dṛśyam) (is) false (mṛṣā). I (aham) (am) a Single (eka) (and) Pure (amalaḥ) (Reality consisting of) Consciousness and Bliss --lit. sap, taste, etc.-- (cit-rasaḥ)||2-16||

बोधमात्रोऽहमज्ञानादुपाधिः कल्पितो मया।
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम॥२-१७॥
Bodhamātro'hamajñānādupādhiḥ kalpito mayā|
Evaṁ vimṛśato nityaṁ nirvikalpe sthitirmama||2-17||

I (aham) (am) solely Consciousness (bodha-mātraḥ). I have imagined (kalpitaḥ mayā) the upādhi --limiting conditioning-- (upādhi) due to ignorance (ajñānāt). When I reflect (vimṛśataḥ) in this way (evam) constantly (nityam), I remain --lit. "My permanence"-- (sthitiḥ mama) in Nirvikalpa --in a state devoid of vikalpa-s or mental fluctuations-- (nirvikalpe)||2-17||

न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्ता निराश्रया।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम्॥२-१८॥
Na me bandho'sti mokṣo vā bhrāntiḥ śāntā nirāśrayā|
Aho mayi sthitaṁ viśvaṁ vastuto na mayi sthitam||2-18||

There is no (na... asti) bondage (bandhaḥ) or (vā) Liberation (mokṣaḥ) for Me (me), (and) the confusion (bhrāntiḥ), being without support (nirāśrayā), has subsided (śāntā). O! (aho), (although) the universe (viśvam) remains (sthitam) in Me (mayi), really (vastutas) it does not remain (na... sthitam) in Me (mayi)||2-18||

सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम्।
शुद्धचिन्मात्र आत्मा च तत्कस्मिन्कल्पनाधुना॥२-१९॥
Saśarīramidaṁ viśvaṁ na kiñciditi niścitam|
Śuddhacinmātra ātmā ca tatkasminkalpanādhunā||2-19||

This (idam) universe (viśvam), together with the body (sa-śarīram), is definitely «nothing» (na kiñcid iti niścitam), and (ca) the Ātmā (ātmā) is solely Pure Consciousness (śuddha-cit-mātraḥ). Therefore (tad), now (adhunā) on what (kasmin) (will it be based) the imagination (kalpanā)?||2-19||

शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा।
कल्पनामात्रमेवैतत्किं मे कार्यं चिदात्मनः॥२-२०॥
Śarīraṁ svarganarakau bandhamokṣau bhayaṁ tathā|
Kalpanāmātramevaitatkiṁ me kāryaṁ cidātmanaḥ||2-20||

This (etad) is only imagination (kalpanā-mātram eva): Body (śarīram), Heaven and Hell (svarga-narakau), bondage and Liberation (bandha-mokṣau), as well as (tathā) fear (bhayam). What (kim) have I to do (me kāryam), who am Consciousness (cit-ātmanaḥ), (with all that)?||2-20||

अहो जनसमूहेऽपि न द्वैतं पश्यतो मम।
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम्॥२-२१॥
Aho janasamūhe'pi na dvaitaṁ paśyato mama|
Araṇyamiva saṁvṛttaṁ kva ratiṁ karavāṇyaham||2-21||

O! (aho), for Me (mama), for the One who perceives (paśyatas), there is no duality (na dvaitam) even (api) in a multitude of people (jana-samūhe), as if (iva) (such duality) had become (saṁvṛttam) a forest (araṇyam). Where (kva) (then) should I develop attachment (ratim karavāṇi aham)?||2-21||

नाहं देहो न मे देहो जीवो नाहमहं हि चित्।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा॥२-२२॥
Nāhaṁ deho na me deho jīvo nāhamahaṁ hi cit|
Ayameva hi me bandha āsīdyā jīvite spṛhā||2-22||

I (aham) (am) not (na) the body (dehaḥ) nor (na) do I have a body (me dehaḥ). I (aham) (am) not (na) the jīva --the individual soul which is the upādhi of the Ātmā-- (jīvaḥ). I (aham) (am) truly (hi) Consciousness (cit). Only (eva) this (ayam) (is) undoubtedly (hi) my (me) bondage (bandhaḥ): That (yā) there was (āsīt) a desire (spṛhā) to live (jīvite)||2-22||

अहो भुवनकल्लोलैर्विचित्रैर्द्राक्समुत्थितम्।
मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते॥२-२३॥
Aho bhuvanakallolairvicitrairdrāksamutthitam|
Mayyanantamahāmbhodhau cittavāte samudyate||2-23||

When the mental wind (citta-vāte samudyate) arises in Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), quickly (drāk) there appears (a manifestation) (samutthitam) endowed with various waves of worlds (bhuvana-kallolaiḥ vicitraiḥ) --Janaka's Sanskrit is a bit convoluted--||2-23||

मय्यनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति।
अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः॥२-२४॥
Mayyanantamahāmbhodhau cittavāte praśāmyati|
Abhāgyājjīvavaṇijo jagatpoto vinaśvaraḥ||2-24||

When the mental wind subsides (citta-vāte praśāmyati) in Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), unfortunately (abhāgyāt) the merchant (called) the jīva (jīva-vaṇijaḥ) has his ship (named) universe (jagat-potaḥ) perishing --being destroyed-- (vinaśvaraḥ) --the Sanskrit could have been better--||2-24||

मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचयः।
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः॥२-२५॥
Mayyanantamahāmbhodhāvāścaryaṁ jīvavīcayaḥ|
Udyanti ghnanti khelanti praviśanti svabhāvataḥ||2-25||

In Me (mayi), in the endless Great Ocean (ananta-mahā-ambhodhau), wonderfully (āścaryam), waves of jīva-s --of individual souls-- (jīva-vīcayaḥ) spontaneously (svabhāvatas) arise (udyanti), beat (ghnanti), move to and fro (khelanti) (and) penetrate (praviśanti)||2-25||

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 Chapter 3

अष्टावक्र उवाच॥
अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः।
तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः॥३-१॥
Aṣṭāvakra uvāca||
Avināśinamātmānamekaṁ vijñāya tattvataḥ|
Tavātmajñānasya dhīrasya kathamarthārjane ratiḥ||3-1||

Aṣṭāvakra (aṣṭāvakraḥ) said (uvāca):

After knowing (vijñāya) really (tattvatas) that the Ātmā is One and Indestructible (avināśinam ātmānam ekam), how (katham) (can there be) attachment (ratiḥ) to the acquisition of wealth (artha-arjane) in someone like you, who are a serious and intelligent knower of the Ātmā (tava ātma-jñasya dhīrasya)?||3-1||

आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे॥३-२॥
Ātmājñānādaho prītirviṣayabhramagocare|
Śukterajñānato lobho yathā rajatavibhrame||3-2||

Alas! (aho), due to ignorance of the Ātmā (ātma-ajñānāt), (there exists) addiction (prītiḥ) to the sphere where (reigns) the confusion of sense objects (viṣaya-bhrama-gocare), as (yathā) greed (lobhaḥ), due to ignorance (ajñānatas), for a pearl oyster (śukteḥ) when mistaking it for silver (rajata-vibhrame)||3-2||

विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि॥३-३॥
Viśvaṁ sphurati yatredaṁ taraṅgā iva sāgare|
So'hamasmīti vijñāya kiṁ dīna iva dhāvasi||3-3||

(The Ātmā is) where (yatra) this (idam) universe (viśvam) springs forth (sphurati) as (iva) waves (taraṅgāḥ) in the ocean (sāgare). After knowing (vijñāya) that (iti) «I (aham) am (asmi) He --the Ātmā-- (saḥ)», why (kim) do you run (dhāvasi) as if (iva) you were someone afflicted and miserable (dīnaḥ)?||3-3||

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 Further information

This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

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