Ashtavakra said:
1. Salutations to That which is bliss, peace, and light, with the dawning of the Knowledge of which, all delusion as to the phenomenal Universe passes away like a dream.
2. Having acquired much wealth, one enjoys countless worldly pleasures, but to know true happiness, one must renounce them.
3. He whose heart is parched by the sun of affliction arising from the sense of duty, experiences no happiness until his mind has acquired tranquility.
4. The Universe is merely a mode of the mind. In reality, it has no existence. Those liberated beings are surely immortal who are identified with Reality – which is self-luminous, and which needs no support for Its existence, but which cognizes both existence and non-existence.
5. The nature of the Self is absolute, immutable, taintless. It is not distant, nor is it subject to attainment (being ever attained). This is Truth.
6. In those who have cognized the Self, illusion is dispelled, and the light of pure Consciousness shines through them. Their distress is at an end and they live in bliss.
7. The wise know that all that is not the Self is merely a movement of the mind. Being liberated, they live as a child lives.
8. Having finally realized that the Self is Brahman, and that existence and non-existence are imagined, what should such a one, free from desires, know, say, or do?
9. All such ideas such as “this am I” and “this I am not” end in the conviction that all is the Self. Realizing this, the Yogi becomes silent.
10. For the Yogi who has become inwardly calm, there is no distraction, no concentration, no increase or decrease of knowledge, no joy and no grief.
11. The dominion of Heaven, or indigence, profit or loss, society or solitude, are the same to the Yogi who has realized his nature to be free from all conditions.
12. The Yogi who has transcended dualistic reasoning, such as “this I have done, this still remains to be done,” sees no significance in ritual, material prosperity, sense enjoyment, or discrimination.
13. The Yogi who is liberated while yet in life has no further duties to perform, nor is his heart attached to anything. His actions in this world are appearances only.
14. The Yogi who has passed beyond the region of desires finds no significance in phenomena, in the Universe, in contemplation on That, or in liberation.
15. He who sees reality in the Universe may try to negate it. Not so the Mahatma who has rooted out all desires. Not seeing, he appears to see.
16. He who has known Brahman meditates on “I am Brahman.” What should he sees no duality meditate on?
17. He who is conscious of distraction, practices self-control. The illumined sage, having nothing further to accomplish, has no need of self-discipline.
18. Though the man of spiritual Knowledge appears to act like others, in fact he does not do so, for he sees no necessity for Samadhi, nor does he perceive distraction or any taint in his own essence.
19. Free from desire, he is neither conscious of existence nor non-existence (of the world) but is ever-satisfied and wise. Though appearing to act, nothing is done by him in reality.
20. He who experiences the supreme bliss of his own nature, and whose mind is ever tranquil and pure, he has no need to renounce, nor does he feel the lack of anything in himself.
21. The mind of the Sage does not give rise to the modifications of concentration, distraction or prejudice. His actions are not subject to any code, nor is he affected by honor or dishonor.
22. He who by right Knowledge has transcended the world of appearance, for him there is neither joy nor sorrow. With a serene mind he lives as one unrelated to his body.
23. He whose delight is in the Self, and who is consequently serene and pure, has no desire to renounce anything, nor does he feel any lack anywhere.
24. He who has acquired the natural state of vacuity of mind may act as he pleases. He is not affected by honor or dishonor as are ordinary men.
25. One who acts in conformity with such pure thoughts as “the body is the actor and not the Self,” though appearing to act, does not act.
26. The liberated Sage acts apparently without motive or purpose, and may be regarded as a fool, but in reality he has transcended action. Although appearing as happy and blessed in the world, verily, he has gone beyond it.
27. The wise man, weary of reasoning, who has attained supreme peace, neither thinks nor knows, nor hears nor sees.
28. That man of peace, beyond distraction and contemplation, is neither an aspirant for liberation, nor is he bound. Knowing the Universe to be an illusion, though perceiving it, he remains in the absolute state.
29. He who still retains his egotism is mentally active even when at rest. But the wise man who is free from egotism is incapable of sin or wrong action.
30. The mind of the freed Sage is unmoved by trouble or pleasure. It is inactive, static, and desireless, and also free from doubts.
31. The mind of the Sage is free from effort whether meditating or acting. His actions and meditations are not prompted by personal motives.
32. An ignorant man is bewildered on hearing the spiritual Truth, but a wise man, on hearing the Truth, withdraws his consciousness within himself, even though he appears like a fool outwardly.
33. Those unaware of the Truth practice concentration and discipline, but the wise who have found the Infinite Atman within their own Self, are ever-satisfied, and recognize no further cause for action.
34. Whether he lives a life of action or withdraws from the world, the ignorant man does not find spiritual peace, whereas the Gnostic discovers the Truth, and so become happy forever.
35. Though relying on different practices, men do not recognize the Self, which is Intelligence Itself, ever pure, beloved, perfect, transcending the changing Universe, and free from any conditions.
36. An ignorant man does not attain liberation though repeatedly practicing concentration. Whereas, that bless one through spiritual Knowledge is ever free and devoid of all activity.
37. The ignorant man does not realize Brahman because he still desires to know Him (implying that he is separate from Him). The wise man, however, realizes the nature of the Supreme Brahman without desiring Him.
38. Without the foundation of real Knowledge, the ignorant yearn for liberation, but do not achieve it. The wise, having transcended ignorance by truth, sever the root of all misery.
39. There is no spiritual peace for the ignorant, because they desire and seek it in the external world. The wise realize it internally as ever achieved, and are at peace.
40. Where is Self-Knowledge for him who depends on external things? Ignoring the world, the wise contemplate the Immutable Self.
41. The ignorant who strive for control of the mind never achieve it. But the wise, whose chief delight is in the Self, achieve it without effort.
42. Some recognize the existence of Being, and some deny it. Rare is the one who bestows no attention on phenomena and enjoys peace.
43. Although those of little intelligence regard Atman as secondless and undifferentiated, yet being under the delusion of relativity, they fail to realize it, and are therefore subject to suffering as long as they live.
44. The intellect of one who longs for liberation is relatively dependent (namely on the triad: the Knower, the Known, and the Knowing), but the intellect of the liberated one is independent (the triad being dissolved in absolute Knowledge), and is free from desire.
45. Becoming aware of the tigers of sense-objects, bewildered souls, seeking a shelter, resort to the cave of contemplation for the acquisition of self-control.
46. Seeing the lion of desirelessness, the elephants of the sense-objects quietly depart, or remain to serve him like slaves.
47. He who has resolved his doubts and whose mind is absorbed in the Self, no longer seeks the means to liberation. Seeing, hearing, touching, smelling, eating, he lives happily in the world.
48. He who is self-controlled and whose intellect is pure, by the mere hearing of the truth, becomes indifferent to the enjoined rules of conduct.
49. Whatever is to be done he does without effort. Like a child, his conduct is neither good nor evil.
50. Independence (of desire and aversion) is the means to liberation, happiness, and peace. The supreme state of consciousness is also attained through independence.
51. All modification of the mind are dissipated when a man realizes that he is neither a doer nor an enjoyer.
52. The mind of the wise man, subject to no restraint and free from guile, shines forth in glory. Whereas, the fool whose mind is full of desire, simulates tranquility.
53. Sometimes the wise of freed intellect, who have transcended the mind and are no longer bound, disport themselves in various pastimes, and sometimes they retire into deep mountain caves.
54. No desire rises in the heart of the wise on looking upon a venerable brahmin, held in reverence, or a god, or a sacred spot, or a woman, or a king, or a dearly loved one.
55. The Yogi remains tranquil and unperturbed even when despised by his servants, children, wives, grandchildren, and other relatives.
56. Though he appears pleased, in fact he is not pleased. Though he appears to suffer, yet he is not in pain. Only those who have realized the supreme condition will recognize his state.
57. A sense of duty is not recognized by the wise. For them the world is void, and their true Self is immutable and pure.
58. The unenlightened man, even when doing nothing, is agitated. Whereas, the enlightened Sage remains calm even while fulfilling worldly duties.
59. The man of calm intellect is happy in ordinary life, whether sleeping, acting, speaking, or eating.
60. He who, in the realm of relativity, by virtue of his self-conquest, does not behave like an ordinary man, remains undisturbed like the calm surface of a vast lake, his sufferings at an end.
61. Even the passive and introspective life of a deluded man produces activity. Whereas, the life of action of the wise results in inactivity.
62. The deluded man often manifests aversion to his possessions, but he who has transcended attachment to the body is free from desire and aversion.
63. The deluded man is ever identified with thinking and non-thinking, whereas the spiritual man has transcended both these principles.
64. The Sage, like a child, while seemingly engaged in action is perfectly detached. Without a motive, he is not identified with the work in which he is apparently engaged.
65. Blessed is the Sage who has realized the nature of the Self, and is the same in all conditions. Who through acting in the world of relativity, does not identity himself with it.
66. To the wise, ever peaceful and infinite like space, where is the reflected Self, where is the world, where is the means, and where is the end?
67. Verily, glorious is the Sage, free from all desires and the embodiment of infinite bliss. He has attained the natural state of Samadhi through realizing the unconditioned.
68. In brief, the great-souled knower of the ultimate Truth has no desire for enjoyment or liberation, and is freed from attraction at all times and in all places.
69. To the great Sage, the whole Universe from Mahat (cosmic intellect) to the changing world, is nothing but a name. He who is pure and perfect and has withdrawn from all existence, to him nothing remains to be accomplished.
70. That enlightened one, who has known with certainty that the world is nothing but the product of illusion and does not exist in reality, to whom the inexpressible is known, he enjoys natural peace and bliss.
71. To him for whom there is no objective reality, and who is of the nature of pure intelligence, what rules of conduct should he follow, what need of renunciation and restraint for him?
72. The Sage who has realized his own infinity and is not conscious of relative existence, is freed from bondage and liberation, joy and sorrow.
73. Before the state of self-realization, the world exists only as Maya. The Sage, living devoid of the feeling of “I” and “mine,” is without attachment.
74. To the Sage who knows himself to be the Universal Self, indestructible and free from suffering, what is Knowledge, the Universe, and the feeling that “I am the body” and “the body is mine”?
75. As soon as an ignorant man relinquishes control over the mind and his spiritual practices, he becomes a prey to desires and fancies.
76. The foolish man, even after hearing the spiritual Truth, still clings to his delusion. He may through his efforts manifest tranquility of mind, but in reality he still craves for the enjoyment of sense objects.
77. He from whom activity has dropped away on the dawn of spiritual Knowledge, finds no purpose in doing or saying anything, even though he appears to act in the eyes of others.
78. For the knower of Truth, who is ever fearless and immutable, there is neither darkness or light, nor renunciation, nor anything whatsoever.
79. What is fearlessness, discrimination, or stability to the Yogi who is indestructible and impersonal by nature?
80. For the Yogi, there is neither heaven nor heal, nor even liberation in life.
81. The wise do not desire to achieve anything, nor does the lack of success cause them pain. Verily, their tranquil minds are ever filled with immortal bliss.
82. The desireless man does not praise the forbearing, nor does he censure the evil-doers. Equally content in happiness or misery, he find no duty to be done.
83. The wise do not look on birth and death with aversion, nor are they anxious to perceive Self. Free from joy and grief, they transcend life and death.
84. Glorious are the wise who are free from desire for sense-objects, and from attachment to son, wife, and other relationships. Free are they also from the care of the body.
85. The wise man is contented whatever comes to him. He wanders about at will, and rests wherever the sunset overtakes him.
86. The great-souled one, entirely dependent on the Self, is oblivious of the cycle of birth and death, and cares not whether his body is born or dies.
87. Blessed is the Yogi without attachment or possessions, who moves about at will, who is free from the pairs of opposites, and whose doubts have been dissolved.
88. He is glorious who is devoid of “my-ness,” to whom gold, earth, and stone are the same, who is neither influenced by rajas or tamas and the knots of whose heart are severed.
89. That liberated one is beyond comparison, within whose heart there is no desire, who is wholly unattached and ever contented.
90. The wise man, freed from all limitations, knows yet knows not, sees yet sees not, speaks yet speaks not.
91. Whether he be a king or a beggar, he who is free from pleasure-desires is supreme. In his conviction there is neither good nor evil.
92. To the Yogi who has fulfilled the supreme purpose of life, and who is the embodiment of simplicity and rectitude, what is license, and what is restraint, and what need for the determination of Truth?
93. How can the inner experience of the one who is desireless, whose sufferings are at an end, and who rests in the calm of the Self, be described?
94. Contented under all conditions is the Yogi who sleeps not in the sleeping state, who dreams not in the dreaming state, and who wakes not in the waking state.
95. The man of Knowledge is free from thought though appearing to think, is free from sense-organs though appearing to possess them, is free from intelligence though appearing to be endowed with it, and is without a sense of ego though appearing to possess it.
96. He is neither happy nor unhappy, neither attached nor unattached, neither liberated nor desirous of liberation, he is neither this nor that.
97. The illumined one is not distracted even in a state of distraction, is not meditative even in meditation, is not dull even in a state of dullness, is not learned even though he appears to be possessed of learning.
98. The Self-realized and liberated Yogi, who under all conditions abides peacefully in the Self, who is free from all conceptions of duty and action, being desireless, never considers what he has done, and what he has not done.
99. He is neither pleased when praised, not angry when blamed. He neither fears death, nor rejoices in life.
100. The enlightened on neither avoids the crowd, nor seeks the forest. Under any conditions, in any place, he remains unmoved.