Aṣṭāvakra Saṃhitā
A Dialogue on Self-realization
Chapter 17
Order Now 
The Sage continues to describe the inner fullness and contentment of the Knower, who naturally becomes free of all concerns and cares. Sage Ashtavakra clearly states that the key for fulfilment is contentment, calm and aloneness. For the self-knower, there is uniformness, sameness, and singularness of the Self everywhere. He does not dwell in the past, nor crave for things not yet enjoyed. He neither desires enjoyment nor liberation. Freed of these, he dwells ceaselessly in the Self, without preference or aversion for dharma, artha, kama, moksha, life or death.
The knower neither wishes for the world’s dissolution nor has intolerance for its continued prevalence. He lives comfortably with whatever he receives. Fulfilled by knowledge, the ever-contented man lives and interacts like all others in the world. He has neither desire nor dispassion. Liberated from all desires, he abides in the Self. The liberated man neither hates sensory objects nor indulges in them. With a mind free from delusional clinging, he enjoys whatever the passage of time brings or brings not.
Sage Ashtavakra again points out that the great soul of spiritual wisdom lives and moves like ordinary people. He is free of actions and non-actions, abiding in equanimity and inner poise. He neither praises nor blames, neither exults nor becomes intolerant. Free of ego, clinging, likes and dislikes, he remains self-seated and active without possessiveness. He reaches an indescribable state of fullness wherein the mind itself has fallen, become extinct.
सप्तदशोऽध्याय: –
अष्टावक्र उवाच ।
तेन ज्ञानफलं प्राप्तं योगाभ्यासफलं तथा ।
तृप्त: स्वच्छेन्द्रियो नित्यमेकाकी रमते तु य:
saptadaśo’dhyāyaḥ –
aṣṭāvakra uvāca ..
tena jñāna-phalaṃ prāptaṃ yogābhyāsa-phalaṃ tathā .
tṛptaḥ svacchendriyo nityam-ekākī ramate tu yaḥ .. 17-1…
Ashtavakra said: By him is gained the result of knowledge, so too the outcome of yoga, who is contented in heart, whose senses are calm and whoever rejoices in being alone.
न कदाचिज्जगत्यस्मिन् तत्त्वज्ञो हन्त खिद्यति ।
यत एकेन तेनेदं पूर्णं ब्रह्माण्डमण्डलम्
na kadācij-jagaty-asmin tattvajño hanta khidyati .
yata ekena tenedaṃ pūrṇaṃ brahmāṇḍa-maṇḍalam ..
The Knower of Truth does not ever lament in this world. Because this whole Universe is filled with himself, his Self.
न जातु विषया: केऽपि स्वारामं हर्षयन्त्यमी ।
सल्लकीपल्लवप्रीतमिवेभं निम्बपल्लवा:
na jātu viṣayāḥ ke’pi svārāmaṃ harṣayanty-amī .
sallakī-pallava-prītam-ivebhaṃ nimba-pallavāḥ .. 17-3..
No sense objects delight the least the one who exults in his Self, like the tender leaves of the neem tree (of bitter taste) do not please the elephant who relishes the tender leaves of sallakee tree (Indian olibanum).
यस्तु भोगेषु भुक्तेषु न भवत्यधिवासित: ।
अभुक्तेषु निराकाङ्क्षी तादृशो भवदुर्लभ:
yas-tu bhogeṣu bhukteṣu na bhavaty-adhivāsitaḥ .
abhukteṣu nirākāṅkṣī tādṛśo bhava-durlabhaḥ .. 17-4..
Rare in the world is the one who does not dwell in the delights he has enjoyed and also remains desire-free about delights he has not enjoyed.
बुभुक्षुरिह संसारे मुमुक्षुरपि दृश्यते ।
भोगमोक्षनिराकाङ्क्षी विरलो हि महाशय:
bubhukṣur-iha saṃsāre mumukṣur-api dṛśyate .
bhoga-mokṣa-nirākāṅkṣī viralo hi mahāśayaḥ .. 17-5..
Here in the world both – one desiring sensual enjoyment and one yearning for liberation – are seen. That high-soul who does not desire enjoyment as well as liberation is indeed very rare.
धर्मार्थकाममोक्षेषु जीविते मरणे तथा ।
कस्याप्युदारचित्तस्य हेयोपादेयता न हि
dharmārtha-kāma-mokṣeṣu jīvite maraṇe tathā .
kasyāpy-udāra-cittasya heyopādeyatā na hi .. 17-6..
A liberal minded person has neither fascination nor aversion for dharma, artha, kāma and moksha as well as life and death.
वाञ्छा न विश्वविलये न द्वेषस्तस्य च स्थितौ ।
यथा जीविकया तस्माद्धन्य आस्ते यथासुखम्
vāñchā na viśva-vilaye na dveṣas-tasya ca sthitau .
yathā jīvikayā tasmād-dhanya āste yathā-sukham .. 17-7..
With neither any desire for the world’s dissolution nor any intolerance towards its continued prevalence, the fortunate soul lives comfortably with whatever subsistence comes by his way.
कृतार्थोऽनेन ज्ञानेनेत्येवं गलितधी: कृती ।
पश्यन्शृण्वन्स्पृशन्जिघ्रन्नश्नन्नास्ते यथा सुखम्
kṛtārtho’nena jñānenety-evaṃ galita-dhīḥ kṛtī .
paśyan-śṛṇvan-spṛśan-jighrann-aśnann-āste yathā sukham..17-8..
Fulfilled thus by this knowledge, intelligence having fallen, the ever-content one lives happily, seeing, hearing, touching, smelling and eating, like the others.
शून्या दृष्टिर्वृथा चेष्टा विकलानीन्द्रियाणि च ।
न स्पृहा न विरक्तिर्वा क्षीणसंसारसागरे
śūnyā dṛṣṭir-vṛthā ceṣṭā vikalānīndriyāṇi ca .
na spṛhā na viraktir-vā kṣīṇa-saṃsāra-sāgare .. 17-9..
One in whom the sea of worldliness is dried up, has a care-free look, objective-less action, un-functional senses. He has neither desire nor dispassion.
न जागर्ति न निद्राति नोन्मीलति न मीलति ।
अहो परदशा क्वापि वर्तते मुक्तचेतस:
na jāgarti na nidrāti nonmīlati na mīlati .
aho paradaśā kvāpi vartate mukta-cetasaḥ .. 17-10..
He is not awake, is not asleep; he does not open his eyes nor closes them. Ah, for the one liberated, everywhere is the supreme state of illumination!
सर्वत्र दृश्यते स्वस्थ: सर्वत्र विमलाशय: ।
समस्तवासनामुक्तो मुक्त: सर्वत्र राजते
sarvatra dṛśyate svasthaḥ sarvatra vimalāśayaḥ .
samasta-vāsanā-mukto muktaḥ sarvatra rājate .. 17-11..
He is seen everywhere as Self-abiding, everywhere of pure mind. Liberated from all desires, he is liberated indeed and shines everywhere in his own lustre.
पश्यन्शृण्वन्स्पृशन्जिघ्रन्नश्नन्गृह्णन्वदन्व्रजन् ।
ईहितानीहितैर्मुक्तो मुक्त एव महाशय:
paśyan-śṛṇvan-spṛśan-jighrann-aśnan-gṛṇhan-vadan-vrajan.
īhitānīhitair-mukto mukta eva mahāśayaḥ .. 17-12..
Seeing, hearing, touching, smelling, eating, taking, speaking, walking, the great soul, free of all actions and non-actions, is liberated indeed.
न निन्दति न च स्तौति न हृष्यति न कुप्यति ।
न ददाति न गृह्णाति मुक्त: सर्वत्र नीरस:
na nindati na ca stauti na hṛṣyati na kupyati .
na dadāti na gṛṇhāti muktaḥ sarvatra nīrasaḥ .. 17-13..
He does not blame or praise, does not rejoice or get angry, does not give or take anything. With no clinging to anything anywhere, he is liberated in full.
सानुरागां स्त्रियं दृष्ट्वा मृत्युं वा समुपस्थितम् ।
अविह्वलमना: स्वस्थो मुक्त एव महाशय:
sānurāgāṃ striyaṃ dṛṣṭvā mṛtyuṃ vā samupasthitam .
avihvala-manāḥ svastho mukta eva mahāśayaḥ .. 17-14..
Seeing an amorous woman by his side or death close by, the high-souled one is not the least perturbed. Quite poised in the Self, he is liberated indeed.
सुखे दु:खे नरे नार्यां सम्पत्सु च विपत्सु च ।
विशेषो नैव धीरस्य सर्वत्र समदर्शिन:
sukhe duḥkhe nare nāryāṃ sampatsu ca vipatsu ca .
viśeṣo naiva dhīrasya sarvatra sama-darśinaḥ .. 17-15..
In happiness and unhappiness, in man and woman, in prosperity and calamity, the wise with equal vision feels nothing special.
न हिंसा नैव कारुण्यं नौद्धत्यं न च दीनता ।
नाश्चर्यं नैव च क्षोभ: क्षीणसंसरणेऽनरे
na hiṃsā naiva kāruṇyaṃ nauddhatyaṃ na ca dīnatā .
nāścaryaṃ naiva ca kṣobhaḥ kṣīṇa-saṃsaraṇe’nare..
Neither harmfulness nor compassion, neither insolence nor undue humility, neither wonder nor agitation befalls the wise in whom worldliness is exhausted and human-hood transcended.
न मुक्तो विषयद्वेष्टा न वा विषयलोलुप ॥: ।
असंसक्तमना नित्यं प्राप्ताप्राप्तमुपाश्नुते
na mukto viṣaya-dveṣṭā na vā viṣaya-lolupaḥ .
asaṃsakta-manā nityaṃ prāptāprāptam-upāśnute .. 17-17..
The liberated soul hates not the sensory objects, nor does he indulge in them. With a mind free from delusional clinging, he enjoys whatever the passage of time brings or brings not.
समाधानासमाधानहिताहितविकल्पना: ।
शून्यचित्तो न जानाति कैवल्यमिव संस्थित:
samādhānāsamādhāna-hitāhita-vikalpanāḥ .
śūnya-citto na jānāti kaivalyam-iva saṃsthitaḥ .. 17-18..
Seated as it were in absolute aloneness, the one of void-full mind knows not the distractions of contemplation and non-contemplation as well as likes and dislikes.
निर्ममो निरहङ्कारो न किञ्चिदिति निश्चित: ।
अन्तर्गलितसर्वाश: कुर्वन्नपि करोति न
nirmamo nirahaṅkāro na kiñcid-iti niścitaḥ .
antar-galita-sarvāśaḥ kurvann-api karoti na .. 17-19..
Devoid of ego or possessiveness, resolving well that nothing in reality exists, all desires having fallen off, even if the Knower acts immensely he does not in reality.
मन:प्रकाशसंमोहस्वप्नजाड्यविवर्जित: ।
दशां कामपि सम्प्राप्तो भवेद्गलितमानस:
manaḥ-prakāśa-sammoha-svapna-jāḍya-vivarjitaḥ .
daśāṃ kām-api samprāpto bhaved galita-mānasaḥ ..
The Knower reaches an indescribable sublime state of fullness freed from mentation, delusion, dream and inertness, a state wherein the mind itself has fallen, become extinct.
Select Chapter and Verse
