Ashtavakra Gita
Part II
Ashtavakra said:
Knowing yourself as truly one and indestructible, how could a wise man possessing self-knowledge like you feel any pleasure in acquiring wealth? 3.1
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. 3.2
All this wells up like waves in the sea. Recognising, "I am That," why run around like someone in need? 3.3
After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects? 3.4
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. 3.5
It is astonishing that a man who has reached the supreme nondual state and is intent on the benefits of liberation should still be subject to lust and in bondage to sexual activity. 3.6
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. 3.7
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. 3.8
Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed. 3.9
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? 3.10
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? 3.11
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? 3.12
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? 3.13
An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment, and who is free from dualism and from desire. 3.14
Ashtavakra said:
The wise person of self-knowledge, playing the game of worldly enjoyment, bears no resemblance whatever to samsara's bewildered beasts of burden. 4.1
Truly the yogi feels no excitement even at being established in that state which all the Devas from Indra down yearn for disconsolately. 4.2
He who has known That is untouched within by good deeds or bad, just as space is not touched by smoke, however much it may appear to be. 4.3
Who can prevent the great-souled person who has known this whole world as himself from living as he pleases? 4.4
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. 4.5
Rare is the man who knows himself as the nondual Lord of the world, and he who knows this is not afraid of anything. 4.6
Ashtavakra said:
You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can find peace. 5.1
All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can find peace. 5.2
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 find peace. 5.3
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 find peace. 5.4
Ashtavakra said:
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. 6.1
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. 6.2
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. 6.3
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. 6.4
Janaka said:
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. 7.1
Whether the world wave of its own nature rises or disappears in the infinite ocean of myself, I neither gain nor lose anything by that. 7.2
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. 7.3
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. 7.4
I am pure consciousness, and the world is like a magician's show. How could I imagine there is anything there to take up or reject? 7.5
