अष्टादशोऽध्याय: –
अष्टावक्र उवाच ।
यस्य बोधोदये तावत्स्वप्नवद्भवति भ्रम: ।
तस्मै सुखैकरूपाय नम: शान्ताय तेजसे

aṣṭādaśo’dhyāyaḥ –
aṣṭāvakra uvāca ..
yasya bodhodaye tāvat-svapnavad-bhavati bhramaḥ .
tasmai sukhaika-rūpāya namaḥ śāntāya tejase .. 18-1..

Prostration to that presence whose nature is bliss, which is supremely calm and luminous, on the dawning of whose knowledge all delusion becomes like dream.

अर्जयित्वाऽखिलानर्थान् भोगानाप्नोति पुष्कलान् ।
न हि सर्वपरित्यागमन्तरेण सुखी भवेत्

arjayitvākhilān-arthān bhogān-āpnoti puṣkalān .
na hi sarva-parityāgam-antareṇa sukhī bhavet .. 18-2..

By amassing all objects, one derives plentiful enjoyments. Yet, without renouncing all, he will not inwardly become peaceful, blissful.

कर्तव्यदु:खमार्तण्डज्वालादग्धान्तरात्मन: ।
कुत: प्रशमपीयूषधारासारमृते सुखम्

kartavya-duḥkha-mārtaṇḍa-jvālā-dagdhāntarātmanaḥ .
kutaḥ praśama-pīyūṣa-dhārāsāram-ṛte sukham .. 18-3..

For one whose heart is burnt by the blazing rays of the sun of misery caused by the sense of dutifulness, how can comfort be had except by the ceaseless downpour of the nectar of quietitude?

भवोऽयं भावनामात्रो न किञ्चित् परमार्थत: ।
नास्त्यभाव: स्वभावानां भावाभावविभाविनाम्

bhavo’yaṃ bhāvanā-mātro na kiñcit-paramarthataḥ .
nāsty-abhāvaḥ svabhāvānāṃ bhāvābhāva-vibhāvinām ..

The world is an outcome of imagination alone. Nothing is there in reality. The nature of both the existent and non-existent will not change any time.

न दूरं न च सङ्कोचाल्लब्धमेवात्मन: पदम् ।
निर्विकल्पं निरायासं निर्विकारं निरञ्जनम्

na dūraṃ na ca saṅkocāl-labdham-evātmanaḥ padam .
nirvikalpaṃ nirāyāsaṃ nirvikāraṃ nirañjanam .. 18-5..

The Self, the doubtless presence, effortless, immutable and stainless is ever attained, because it is not distant or limited in any way.

व्यामोहमात्रविरतौ स्वरूपादानमात्रत: ।
वीतशोका विराजन्ते निरावरणदृष्टय:

vyāmoha-mātra-viratau svarūpādāna-mātrataḥ .
vīta-śokā virājante nirāvaraṇa-dṛṣṭayaḥ .. 18-6..

Those men, whose vision is not veiled, shine uninterruptedly, the moment their real nature is experienced, with their delusion gone and grief dispelled.

समस्तं कल्पनामात्रमात्मा मुक्त: सनातन: ।
इति विज्ञाय धीरो हि किमभ्यस्यति बालवत्

samastaṃ kalpanā-mātram-ātmā muktaḥ sanātanaḥ .
iti vijñāya dhīro hi kim-abhyasyati bālavat .. 18-7..

Everything is but sheer imagination. The Self is free, liberated and eternal. Knowing this, what will the wise, who is like a child, practise or pursue?

आत्मा ब्रह्मेति निश्चित्य भावाभावौ च कल्पितौ ।
निष्काम: किं विजानाति किं ब्रूते च करोति किम्

ātmā brahmeti niścitya bhāvābhāvau ca kalpitau .
niṣkāmaḥ kiṃ vijānāti kiṃ brūte ca karoti kim .. 18-8..

Resolving very clearly that the Self is itself Brahman, the supreme Reality, and existence and non-existence are both imaginations, what does the desire-free one understand, speak and do?

अयं सोऽहमयं नाहमिति क्षीणा विकल्पना: ।
सर्वमात्मेति निश्चित्य तूष्णीम्भूतस्य योगिन:

ayaṃ so’hamayaṃ nāham-iti kṣīṇā vikalpanāḥ .
sarvam-ātmeti niścitya tūṣṇīm-bhūtasya yoginaḥ .. 18-9..

For the yogi who has resolved well that all is but the Self and is silent, thoughts like ‘I am this’ ‘I am not this’ become weak and extinct.

न विक्षेपो न चैकाग्र्यं नातिबोधो न मूढता ।
न सुखं न च वा दु:खमुपशान्तस्य योगिन:

na vikṣepo na caikāgryaṃ nātibodho na mūḍhatā .
na sukhaṃ na ca vā duḥkham-upaśāntasya yoginaḥ ..

For the yogi who has attained quietitude and inner placidity, there is neither distraction nor concentration, neither further knowledge nor ignorance; neither happiness nor unhappiness.

स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने ।
निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिन:

svārājye bhaikṣavṛttau ca lābhālābhe jane vane .
nirvikalpasvabhāvasya na viśeṣo’sti yoginaḥ .. 18-11..

Whether in his inner spiritual kingdom of the Self or living on bhiksha (alms), in gain and loss, in the midst of the vibrant society of the planes or in the solitude of woods, for the yogin floating in nirvikalpa state, there is nothing special at all.

क्व धर्म: क्व च वा काम: क्व चार्थ: क्व विवेकिता ।
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिन:

kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā .
idaṃ kṛtamidaṃ neti dvandvairmuktasya yoginaḥ .. 18-12..

For the yogi liberated from the dual notions of ‘this is done’ and ‘this is not done’, where is anything like dutifulness (dharma), where comes any need for prosperity (artha), where is any enjoyment (kāma)? And where is any place for discrimination (viveka) either?

कृत्यं किमपि नैवास्ति न कापि हृदि रञ्जना ।
यथा जीवनमेवेह जीवन्मुक्तस्य योगिन:

kṛtyaṃ kimapi naivāsti na kāpi hṛdi rañjanā .
yathā jīvanameveha jīvanmuktasya yoginaḥ .. 18-13..

For the yogi who has become a jeevanmukta, liberated while alive, there is no duty to perform, there is no lingering taste in his heart. He just lives as his life propels, for whatever reason it may be.

क्व मोह: क्व च वा विश्वं क्व तद्धानं क्व मुक्तता ।
सर्वसङ्कल्पसीमायां विश्रान्तस्य महात्मन:

kva mohaḥ kva ca vā viśvaṃ kva tadd-hānaṃ kva muktatā .
sarva-saṅkalpa-sīmāyāṃ viśrāntasya mahātmanaḥ ..

For the high-souled resting beyond the boundary of all thoughts and imaginations, where is delusion, where is the universe, where is abandonment, where is liberation?

येन विश्वमिदं दृष्टं स नास्तीति करोतु वै ।
निर्वासन: किं कुरुते पश्यन्नपि न पश्यति

yena viśvam-idaṃ dṛṣṭaṃ sa nāstīti karotu vai .
nirvāsanaḥ kiṃ kurute paśyann-api na paśyati .. 18-15..

Let him, by whom this world is seen, try to deny it. What does one who is desire-free do, as even while seeing the world he does not see it!

येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत् ।
किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति

yena dṛṣṭaṃ paraṃ brahma so’haṃ brahmeti cintayet .
kiṃ cintayati niścinto dvitīyaṃ yo na paśyati .. 18-16..

One, by whom the supreme Brahman is realized, will think he is Brahman. But what will the non-thinking person, who sees no second entity at all, think?

दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ ।
उदारस्तु न विक्षिप्त: साध्याभावात्करोति किम्

dṛṣṭo yenātmavikṣepo nirodhaṃ kurute tvasau .
udāras-tu na vikṣiptaḥ sādhyābhāvātkaroti kim .. 18-17..

Whoever notices distraction in himself, he indeed strives to restrain it. The exalted one is not distracted. Noticing nothing to be attained, what does he have to do ?

धीरो लोकविपर्यस्तो वर्तमानोऽपि लोकवत् ।
न समाधिं न विक्षेपं न लेपं स्वस्य पश्यति

dhīro loka-viparyasto vartamāno’pi lokavat .
na samādhiṃ na vikṣepaṃ na lepaṃ svasya paśyati .. 18-18..

Though he lives like an ordinary person, he is quite contrary to the world. He does not see anything like samadhi, distraction or affectation in himself.

प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रह: ।
यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठत: सुखम्

pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ .
yadā yat-kartum-āyāti tat-kṛtvā tiṣṭhataḥ sukham .. 18-20..

For the wise one, who sits comfortably doing whatever is to be done, whenever, there is no discomfort either in active involvement or dis-involvement.

भावाभावविहीनो यस्तृप्तो निर्वासनो बुध: ।
नैव किञ्चित्कृतं तेन लोकदृष्ट्या विकुर्वता

bhāvābhāvavihīno yas-tṛpto nirvāsano budhaḥ .
naiva kiñcit-kṛtaṃ tena loka-dṛṣṭyā vikurvatā .. 18-19..

By him, who is untouched by existence and non-existence, enlightened, contented, devoid of desire, is done nothing, though from worldly viewpoint he is acting as usual.

निर्वासनो निरालम्ब: स्वच्छन्दो मुक्तबन्धन: ।
क्षिप्त: संस्कारवातेन चेष्टते शुष्कपर्णवत्

nirvāsano nirālambaḥ svacchando mukta-bandhanaḥ .
kṣiptaḥ saṃskāra-vātena ceṣṭate śuṣka-parṇavat .. 18-21..

The desire-free and dependence-free one, with innate freedom, released from all bondage, remains active but like a dry leaf tossed by the cultural wind of inheritance.

असंसारस्य तु क्वापि न हर्षो न विषादता ।
स शीतलमना नित्यं विदेह इव राजते

asaṃsārasya tu kvāpi na harṣo na viṣādatā .
sa śītalamanā nityaṃ videha iva rājate .. 18-22..

For the one risen above worldliness, there is no delight or depression anywhere. Ever graced with a cool mind, he shines as if he is disembodied!

कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।
आत्मारामस्य धीरस्य शीतलाच्छतरात्मन:

kutrāpi na jihāsāsti nāśo vāpi na kutracit .
ātmārāmasya dhīrasya śītalācchatarātmanaḥ .. 18-23..

The wise one who rejoices in the Self, whose mind is quiescent and pure, has no feeling to renounce anything anywhere, nor has he any sense of loss anywhere.

प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया ।
प्राकृतस्येव धीरस्य न मानो नावमानता

prakṛtyā śūnyacittasya kurvato’sya yadṛcchayā .
prākṛtasyeva dhīrasya na māno nāvamānatā .. 18-24..

Having virtually no mind at all, yet living and moving by the impetus of Nature, like so many other beings, performing whatever activity comes on its own unasked, the enlightened one does not feel honour and dishonour like the ordinary person.

कृतं देहेन कर्मेदं न मया शुद्धरूपिणा ।
इति चिन्तानुरोधी य: कुर्वन्नपि करोति न

kṛtaṃ dehena karmedaṃ na mayā śuddha-rūpiṇā .
iti cintānurodhī yaḥ kurvann-api karoti na .. 18-25..

This act has been done by the body, not by me who is pure in nature. Governed by this kind of thought, even if one does many acts, he does not do anything.

अतद्वादीव कुरुते न भवेदपि बालिश: ।
जीवन्मुक्त: सुखी श्रीमान् संसरन्नपि शोभते

atadvādīva kurute na bhaved-api bāliśaḥ .
jīvanmuktaḥ sukhī śrīmān saṃsarann-api śobhate .. 18-26..

One liberated while yet alive, acts but not saying that he is liberated. At the same time, he is not a fool either. Though in the midst of world, he is happy, graceful and shines undimmed.

नानाविचारसुश्रान्तो धीरो विश्रान्तिमागत: ।
न कल्पते न जानाति न शृणोति न पश्यति

nānāvicāra-suśrānto dhīro viśrāntim-āgataḥ .
na kalpate na jānāti na śṛṇoti na paśyati .. 18-27..

Tired by indulging in a variety of introspections, the wise one attains poise and calm. He thinks not, knows not, hears not and sees not.

असमाधेरविक्षेपान्न मुमुक्षुर्न चेतर: ।
निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशय:

asamādher-avikṣepān-na mumukṣur-na cetaraḥ.
niścitya kalpitaṃ paśyan brahmaivāste mahāśayaḥ .. 18-28..

The exalted one, having no cause for distraction, is not given to the practice of samadhi. Neither is he a seeker, nor is he bound. Knowing clearly that everything is mere imagination, he, the magnanimous, lives as Brahman indeed.

यस्यान्त: स्यादहङ्कारो न करोति करोति स: ।
निरहङ्कारधीरेण न किञ्चिदकृतं कृतम्

yasyāntaḥ syād-ahaṅkāro na karoti karoti saḥ .
nirahaṅkāra-dhīreṇa na kiñcid-akṛtaṃ kṛtam .. 18-29..

In whose inside dwells ego, even if he is not doing anything, he verily does. On the other hand, the wise one, free of the hold of ego, even while acting, does not do anything at all.

नोद्विग्नं न च सन्तुष्टमकर्तृ स्पन्दवर्जितम् ।
निराशं गतसन्देहं चित्तं मुक्तस्य राजते

nodvignaṃ na ca santuṣṭam-akartṛ spanda-varjitam .
nirāśaṃ gata-sandehaṃ cittaṃ muktasya rājate .. 18-30..

The mind of the liberated one is neither tormented nor delighted. It is non-doing as it is unmoving. Being free from desire, with all doubts gone for ever, it shines with splendour!

निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।
निर्निमित्तमिदं किन्तु निर्ध्यायति विचेष्टते

nirdhyātuṃ ceṣṭituṃ vāpi yac-cittaṃ na pravartate .
nirnimittam-idaṃ kintu nirdhyāyati viceṣṭate .. 18-31..

The mind of the liberated strives not for meditation or activity. At the same time, it meditates and acts, but with no motive whatever.

तत्त्वं यथार्थमाकर्ण्य मन्द: प्राप्नोति मूढताम् ।
अथवा याति सङ्कोचममूढ: कोऽपि मूढवत्

tattvaṃ yathārtham-ākarṇya mandaḥ prāpnoti mūḍhatām .
athavā yāti saṅkocam-amūḍhaḥ ko’pi mūḍhavat .. 18-32..

After hearing the truth, the dull-witted remains foolish; while the discreet withdraws within, being shy, is silent, as though he is dumb.

एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् ।
धीरा: कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिता:

ekāgratā nirodho vā mūḍhair-abhyasyate bhṛśam .
dhīrāḥ kṛtyaṃ na paśyanti suptavat-svapade sthitāḥ ..

Concentration and restraint of mind are constantly practised by the ignorant. The wise, seated well in their Self, like in ‘conscious slumber’, do not see anything to be done.

aprayatnāt-prayatnād-vā mūḍho nāpnoti nirvṛtim .
tattva-niścaya-mātreṇa prājño bhavati nirvṛtaḥ .. 18-34..

By inaction or action the ignorant gains no peacefulness. By gaining resoluteness about the supreme Truth alone, the Knower becomes peaceful.

शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् ।
आत्मानं तं न जानन्ति तत्राभ्यासपरा जना:

śuddhaṃ buddhaṃ priyaṃ pūrṇaṃ niṣprapañcaṃ nirāmayam.
ātmānaṃ taṃ na jānanti tatrābhyāsa-parā janāḥ .. 18-35..

Those people given to various practices do not succeed in knowing the Self, which is pure, conscious, beloved, complete, untainted and which transcends the phenomenal world.

नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा ।
धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रिय:

nāpnoti karmaṇā mokṣaṃ vimūḍho’bhyāsa-rūpiṇā .
dhanyo vijñāna-mātreṇa muktas-tiṣṭhaty-avikriyaḥ .. 18-36..

The strongly deluded one does not, by repeatedly restraining the mind, get liberation. The fortunate one, by the mere strength of knowledge, lives liberated and changeless.

मूढो नाप्नोति तद्ब्रह्म यतो भवितुमिच्छति ।
अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक्

mūḍho nāpnoti tad-brahma yato bhavitum-icchati .
anicchann-api dhīro hi parabrahma-svarūpabhāk .. 18-37..

The ignorant, deluded, attains not that Brahman, for he desires to become that (Brahman). On the other hand, the wise one, who yearns not at all, becomes Brāhmic by nature.

निराधारा ग्रहव्यग्रा मूढा: संसारपोषका: ।
एतस्यानर्थमूलस्य मूलच्छेद: कृतो बुधै:

nirādhārā graha-vyagrā mūḍhāḥ saṃsāra-poṣakāḥ .
etasyānartha-mūlasya mūla-cchedaḥ kṛto budhaiḥ ..

Fools having no support or guidance, lost in the greed for sensory objects, cherish and nourish worldliness. Whereas, by the wise, this source of all discomfort and calamity is uprooted.

न शान्तिं लभते मूढो यत: शमितुमिच्छति ।
धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानस:

na śāntiṃ labhate mūḍho yataḥ śamitum-icchati .
dhīras-tattvaṃ viniścitya sarvadā śānta-mānasaḥ .. 18-39..

The fool fails to attain peace, because he aspires for mind-conrol, regarding it (mind-conrol) as the means (for liberation). Whereas the wise, by knowing the Truth, is always peaceful at heart.

क्वात्मनो दर्शनं तस्य यद्दृष्टमवलम्बते ।
धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम्

kvātmano darśanaṃ tasya yad-dṛṣṭam-avalambate .
dhīrās-taṃ taṃ na paśyanti paśyanty-ātmānam-avyayam..

Where can Self-knowledge be for him, who depends upon ‘the seen’ or the perceptibles? The wise do not see that and that, for they only see the Self, the immutable.

क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै ।
स्वारामस्यैव धीरस्य सर्वदाऽसावकृत्रिम:

kva nirodho vimūḍhasya yo nirbandhaṃ karoti vai .
svārāmasyaiva dhīrasya sarvadā’sāv-akṛtrimaḥ .. 18-41..

For the deluded one, who forcefully strives, how can there be any restraint? For the wise, who is rejoicing in his own Self, restraint becomes natural always.

भावस्य भावक: कश्चिन्न किञ्चिद्भावकोऽपर: ।
उभयाभावक: कश्चिदेवमेव निराकुल:

bhāvasya bhāvakaḥ kaścin-na kiñcid-bhāvako’paraḥ .
ubhayābhāvakaḥ kaścid-evam-eva nirākulaḥ .. 18-42..

Someone thinks ‘existence is’; another thinks ‘nothing exists at all’. The one not thinking of existence and non-existence is free from agitation and distraction.

शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धय: ।
न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृता:

śuddham-advayam-ātmānaṃ bhāvayanti kubuddhayaḥ .
na tu jānanti sammohād-yāvaj-jīvam-anirvṛtāḥ .. 18-43..

People with erroneous intelligence think of the pure, non-dual Self, but are not able to know the Self in their whole lifetime. Due to delusion, they remain unhappy.

मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते ।
निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा

mumukṣor-buddhir-ālambam-antareṇa na vidyate .
nirālambaiva niṣkāmā buddhir-muktasya sarvadā .. 18-44..

The intellect of a seeker of liberation does not get support from within. (Hence, remains deluded.) Whereas the intelligence of the liberated is always free of all dependence and desire.

विषयद्वीपिनो वीक्ष्य चकिता: शरणार्थिन: ।
विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये

viṣaya-dvīpino vīkṣya cakitāḥ śaraṇārthinaḥ .
viśanti jhaṭiti kroḍaṃ nirodhaikāgra-siddhaye .. 18-45..

निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिन: ।
पलायन्ते न शक्तास्ते सेवन्ते कृतचाटव:

nirvāsanaṃ hariṃ dṛṣṭvā tūṣṇīṃ viṣaya-dantinaḥ .
palāyante na śaktās-te sevante kṛta-cāṭavaḥ .. 18-46..

Seeing the tigers of sense objects, fearful ones seeking refuge enter immediately the caves for practising sensory and mental restraints.
Having seen the lion of desirelessness the tuskers of sensory objects run away or with mouthful praises begin to serve.

न मुक्तिकारिकां धत्ते नि:शङ्को युक्तमानस: ।
पश्यन्शृण्वन्स्पृशन्जिघ्रन्नश्नन्नास्ते यथासुखम्

na mukti-kārikāṃ dhatte niḥśaṅko yukta-mānasaḥ .
paśyan-śṛṇvan-spṛśan-jighrann-aśnann-āste yathā-sukham..18-47..

One free of doubt, with his mind united with the Self, does not resort to physical restraints. Instead he lives comfortably seeing, hearing, touching, smelling and eating.

वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुल: ।
नैवाचारमनाचारमौदास्यं वा प्रपश्यति

vastu-śravaṇa-mātreṇa śuddha-buddhir-nirākulaḥ .
naivācāram-anācāram-audāsyaṃ vā prapaśyati .. 18-48..

Solely by listening to the Truth, the one of serene intelligence, becomes free of all agitation. He is not swayed by proper and improper conduct, nor by indifference to these.

यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजु: ।
शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत्

yadā yat-kartum-āyāti tadā tat-kurute ṛjuḥ .
śubhaṃ vāpy-aśubhaṃ vāpi tasya ceṣṭā hi bālavat .. 18-49..

Whatever comes to be done, whenever, he straightaway does it, whether auspicious or inauspicious; to perform it like a child is his natural style or habit.

स्वातन्त्र्यात्सुखमाप्नोति स्वातन्त्र्याल्लभते परम् ।
स्वातन्त्र्यान्निर्वृतिं गच्छेत्स्वातन्त्र्यात् परमं पदम्

svātantryāt-sukham-āpnoti svātantryāl-labhate param .
svātantryān-nirvṛtiṃ gacchet-svātantryāt paramaṃ padam

From freedom one attains happiness. Through freedom one gains the Supreme. By means of freedom alone one achieves redemption. Only by dint of freedom, one reaches the supreme abode.

अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा ।
तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तय:

akartṛtvam-abhoktṛtvaṃ svātmano manyate yadā .
tadā kṣīṇā bhavanty-eva samastāś-citta-vṛttayaḥ .. 18-51..

When one considers the non-doer-ship and non-experiencer-hood of the Self, all modifications of the mind become weak and fall.

उच्छृङ्खलाप्यकृतिका स्थितिर्धीरस्य राजते ।
न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा

ucchṛṅkhalāpy-akṛtikā sthitir-dhīrasya rājate .
na tu saspṛhacittasya śāntir-mūḍhasya kṛtrimā .. 18-52..

The state of the wise one, which has no motive behind it and is free from all pretence and ostentation verily shines; not indeed the artificial calmness of the ignorant with a desireful mind.

विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् ।
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धय:

vilasanti mahā-bhogair-viśanti giri-gahvarān .
nirasta-kalpanā dhīrā abaddhā mukta-buddhayaḥ .. 18-53..

The enlightened, free of wild imaginations, not bound by anything, with their intellect unfettered, sport in great delights or enter the caves in mountains.

श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियम् ।
दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना

śrotriyaṃ devatāṃ tīrtham-aṅganāṃ bhūpatiṃ priyam .
dṛṣṭvā sampūjya dhīrasya na kāpi hṛdi vāsanā .. 18-54..

No desire sprouts in the heart of the wise on adoring one well-versed in Scriptures, a deity or a holy place as well as seeing a woman, king or one beloved.

भृत्यै: पुत्रै: कलत्रैश्च दौहित्रैश्चापि गोत्रजै: ।
विहस्य धिक्कृतो योगी न याति विकृतिं मनाक्

bhṛtyaiḥ putraiḥ kalatraiś-ca dauhitraiścāpi gotra-jaiḥ .
vihasya dhikkṛto yogī na yāti vikṛtiṃ manāk .. 18-55..

The yogi does not get agitated even for a second when abused by servants, sons, wives, daughter’s sons or relatives.

सन्तुष्टोऽपि न सन्तुष्ट: खिन्नोऽपि न च खिद्यते ।
तस्याश्चर्यदशां तां तां तादृशा एव जानते

santuṣṭo’pi na santuṣṭaḥ khinno’pi na ca khidyate .
tasyāścarya-daśāṃ tāṃ tāṃ tādṛśā eva jānate .. 18-56..

He is pleased but not pleased, afflicted but grieves not. Such wonderful states of his, only those like him can discern and appreciate.

कर्तव्यतैव संसारो न तां पश्यन्ति सूरय: ।
शून्याकारा निराकारा निर्विकारा निरामया:

kartavyataiva saṃsāro na tāṃ paśyanti sūrayaḥ .
śūnyākārā nirākārā nirvikārā nirāmayāḥ .. 18-57..

Dutifulness becomes relevant only to the world, which is illusory. The wise do not see anything like that. They are formless, immutable, taintless and voidful.

अकुर्वन्नपि सङ्क्षोभाद्व्यग्र: सर्वत्र मूढधी: ।
कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुल:

akurvann-api saṅkṣobhād-vyagraḥ sarvatra mūḍha-dhīḥ .
kurvann-api tu kṛtyāni kuśalo hi nirākulaḥ .. 18-58..

The ignorant one though not doing anything, gets everywhere stirred up violently due to severe tension. Whereas the skilful, dexterous, one, though doing all duties well, is indeed free of grief and agitation.

सुखमास्ते सुखं शेते सुखमायाति याति च ।
सुखं वक्ति सुखं भुङ्क्ते व्यवहारेऽपि शान्तधी:

sukhamāste sukhaṃ śete sukhamāyāti yāti ca .
sukhaṃ vakti sukhaṃ bhuṅkte vyavahāre’pi śāntadhīḥ..18-59..

The enlightened one of placid intelligence, though given to activity, sits comfortably, sleeps comfortably, moves about comfortably. He speaks pleasantly and eats also pleasantly.

स्वभावाद्यस्य नैवार्तिर्लोकवद्व्यवहारिण: ।
महाह्रद इवाक्षोभ्यो गतक्लेश: सुशोभते

svabhāvād-yasya naivārtir-lokavad vyavahāriṇaḥ .
mahāhrada ivākṣobhyo gata-kleśaḥ suśobhate .. 18-60..

The Knower, though interacting, has, by dint of his realizing the Self, no torment as others generally have. With all his hardship gone, he remains unshaken like a huge lake.

निवृत्तिरपि मूढस्य प्रवृत्तिरुपजायते ।
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी

निवृत्तिरपि मूढस्य प्रवृत्तिरुपजायते ।
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी

For the ignorant and deluded even withdrawal from action verily becomes full action. For the wise one, even active involvement brings the fruition of withdrawal, nivṛttiḥ.

परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते ।
देहे विगलिताशस्य क्व राग: क्व विरागता

parigraheṣu vairāgyaṃ prāyo mūḍhasya dṛśyate .
dehe vigalitāśasya kva rāgaḥ kva virāgatā .. 18-62..

For the ignorant, displeasure is invariably seen in gifts and possessions. But for the one in whom all desires have fallen, where is any desire or dispassion?

भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा ।
भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी

bhāvanābhāvanā-saktā dṛṣṭir-mūḍhasya sarvadā .
bhāvya-bhāvanayā sā tu svasthasyādṛṣṭi-rūpiṇī .. 18-63..

The vision of the ignorant and deluded is involved in thought and imagination as well as their opposite, namely their own absence. For one resting in the Self, the thinkable and the thinking both become unreal.

सर्वारम्भेषु निष्कामो यश्चरेद्बालवन्मुनि: ।
न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि

sarvārambheṣu niṣkāmo yaś-cared-bālavan-muniḥ .
na lepas-tasya śuddhasya kriyamāṇe’pi karmaṇi .. 18-64..

For the ascetic saint, who is pure and moves like a child, with no desire in all his undertakings, no stain is caused even while doing various actions.

स एव धन्य आत्मज्ञ: सर्वभावेषु य: सम: ।
पश्यन्शृण्वन्स्पृशन्जिघ्रन्नश्नन्निस्तर्षमानस:

sa eva dhanya ātma-jñaḥ sarva-bhāveṣu yaḥ samaḥ .
paśyan-śṛṇvan-spṛśan-jighrann-aśnan-nistarṣa-mānasaḥ..

That Self-knower, who has equal disposition in all states and conditions, is indeed blessed. His mind is bereft of desire, while seeing, hearing, touching, smelling and eating.

क्व संसार: क्व चाभास: क्व साध्यं क्व च साधनम् ।
आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा

kva saṃsāraḥ kva cābhāsaḥ kva sādhyaṃ kva ca sādhanam.
ākāśasyeva dhīrasya nirvikalpasya sarvadā .. 18-66..

For the wise one, who is like space and always free of all doubts, where is worldliness, where is appearance, where is the attainable, where is the means to attain it?

स जयत्यर्थसंन्यासी पूर्णस्वरसविग्रह: ।
अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते

sa jayaty-artha-sannyāsī pūrṇa-svarasa-vigrahaḥ .
akṛtrimo’navacchinne samādhir-yasya vartate .. 18-67..

He indeed sparkles gloriously, who has eschewed all desires for objects, who is the embodiment of fullness and inner bliss, who is absorbed naturally in the undimmed splendour of the Self.

बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशय: ।
भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरस:

bahunātra kim-uktena jñāta-tattvo mahāśayaḥ .
bhoga-mokṣa-nirākāṅkṣī sadā sarvatra nīrasaḥ .. 18-68..

Of what use is too much talk? The exalted soul who has known the supreme truth, desires neither sensory enjoyment nor even liberation. He lives anywhere, always free from any lingering fondness for anything.

महदादि जगद्द्वैतं नाममात्रविजृम्भितम् ।
विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते

mahad-ādi jagad-dvaitaṃ nāma-mātra-vijṛmbhitam .
vihāya śuddha-bodhasya kiṃ kṛtyam-avaśiṣyate .. 18-69..

The sensory, phenomenal world is made up of factors commencing from Mahat, cosmic intelligence. But all this is really a superimposed display, in name alone. For one who is pure Consciousness, and has renounced everything, what is there to do as duty?

भ्रमभूतमिदं सर्वं किञ्चिन्नास्तीति निश्चयी ।
अलक्ष्यस्फुरण: शुद्ध: स्वभावेनैव शाम्यति

bhrama-bhūtam-idaṃ sarvaṃ kiñcin-nāstīti niścayī .
alakṣya-sphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati..

All this is a product of illusion, nothing really exists. To the pure one, who resolves thus, the Self, not perceptible to senses, mind, etc., is revealed. And he naturally becomes quiescent.

शुद्धस्फुरणरूपस्य दृश्यभावमपश्यत: ।
क्व विधि: क्व च वैराग्यं क्व त्याग: क्व शमोऽपि वा

śuddha-sphuraṇa-rūpasya dṛśya-bhāvam-apaśyataḥ .
kva vidhiḥ kva ca vairāgyaṃ kva tyāgaḥ kva śamo’pi vā..18-71..

For one whose nature is pure splendour and who sees not any objectivity, where is the question of any injunction, where comes dispassion, where is the scope for renunciation and where is placidity?

स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यत: ।
क्व बन्ध: क्व च वा मोक्ष: क्व हर्ष: क्व विषादिता

sphurato’nanta-rūpeṇa prakṛtiṃ ca na paśyataḥ .
kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā..18-72..

For one who is sparkling with infinitude, not perceiving any manifoldness, where is bondage, where is liberation either? Where is joy and where is sorrow?

बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते ।
निर्ममो निरहङ्कारो निष्काम: शोभते बुध:

buddhi-paryanta-saṃsāre māyā-mātraṃ vivartate .
nirmamo nirahaṅkāro niṣkāmaḥ śobhate budhaḥ .. 18-73..

In the phenomenal creation which lasts only till Self-knowledge is gained, the inscrutable power of Māyā or Illusion alone displays transformation. Enlightened person free from possessiveness, ego and desire lives and moves brilliantly.

अक्षयं गतसन्तापमात्मानं पश्यतो मुने: ।
क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा

akṣayaṃ gata-santāpam-ātmānaṃ paśyato muneḥ .
kva vidyā ca kva vā viśvaṃ kva deho’haṃ mameti vā..18-74..

For the ascetic Knower who sees the imperishable Self, which is free from grief, where is knowledge, where is universe, where is body as ‘I’ or ‘mine’?

निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात्

nirodhādīni karmāṇi jahāti jaḍa-dhīr-yadi .
mano-rathān pralāpāṃś-ca kartum-āpnoty-atat-kṣaṇāt..

If the dull-witted one leaves activities in the nature of discipline and restraint, from that moment onwards he will begin to indulge in desires and imaginations.

मन्द: श्रुत्वापि तद्वस्तु न जहाति विमूढताम् ।
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालस:

mandaḥ śrutvāpi tad-vastu na jahāti vimūḍhatām .
nirvikalpo bahir-yatnād-antar-viṣaya-lālasaḥ .. 18-76..

Even after listening to the supreme Truth, the dull-witted person does not leave his delusion. Though with effort he looks to be controlled, internally he is indulging in sensory objects.

ज्ञानाद्गलितकर्मा यो लोकदृष्ट्यापि कर्मकृत् ।
नाप्नोत्यवसरं कर्तुं वक्तुमेव न किञ्चन

jñānād-galita-karmā yo loka-dṛṣṭyāpi karma-kṛt .
nāpnoty-avasaraṃ kartuṃ vaktum-eva na kiñcana ..

He whose activity has dropped, who from the worldly view is also active, he has truly no opportunity to work or even to speak anything whatever.

क्व तम: क्व प्रकाशो वा हानं क्व च न किञ्चन ।
निर्विकारस्य धीरस्य निरातङ्कस्य सर्वदा

kva tamaḥ kva prakāśo vā hānaṃ kva ca na kiñcana .
nirvikārasya dhīrasya nirātaṅkasya sarvadā .. 18-78..

For the enlightened one, resting in the immutable Self, free of all torment, where is darkness, where is light, where is loss and where is anything worth naming at all?

क्व धैर्यं क्व विवेकित्वं क्व निरातङ्कतापि वा ।
अनिर्वाच्यस्वभावस्य नि:स्वभावस्य योगिन:

kva dhairyaṃ kva vivekitvaṃ kva nirātaṅkatāpi vā .
anirvācya-svabhāvasya niḥsvabhāvasya yoginaḥ .. 18-79..

Where is courage, where is discrimination, where is fearlessness, for the yogi devoid of any particular nature, but who has an indescribable nature?

न स्वर्गो नैव नरको जीवन्मुक्तिर्न चैव हि ।
बहुनात्र किमुक्तेन योगदृष्ट्या न किञ्चन

na svargo naiva narako jīvanmuktir-na caiva hi .
bahunātra kim-uktena yoga-dṛṣṭyā na kiñcana .. 18-80..

There is no heaven, nor indeed hell. There is no jeevan-mukti, liberation while yet one is alive. What is the use of talking much? In the yogic view, nothing exists at all!

नैव प्रार्थयते लाभं नालाभेनानुशोचति ।
धीरस्य शीतलं चित्तममृतेनैव पूरितम्

naiva prārthayate lābhaṃ nālābhenānuśocati .
dhīrasya śītalaṃ cittam-amṛtenaiva pūritam .. 18-81..

The cool mind of the wise one yearns not for any gain, grieves not over no gain, but is filled with nectar alone.

न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति ।
समदु:खसुखस्तृप्त: किञ्चित्कृत्यं न पश्यति

na śāntaṃ stauti niṣkāmo na duṣṭam-api nindati .
sama-duḥkha-sukhas-tṛptaḥ kiñcit-kṛtyaṃ na paśyati..18.82

The one free from desire and greed does not praise the peaceful, nor condemn the wicked. Equal in happiness and unhappiness, and hence contented beyond measure, he finds no special duty to perform.

धीरो न द्वेष्टि संसारमात्मानं न दिदृक्षति ।
हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति

dhīro na dveṣṭi saṃsāram-ātmānaṃ na didṛkṣati .
harṣāmarṣa-vinirmukto na mṛto na ca jīvati .. 18-83..

The enlightened one hates not the world, nor yearns to perceive the Self. Freed from delight and affliction, he is neither dead nor living.

नि:स्नेह: पुत्रदारादौ निष्कामो विषयेषु च ।
निश्चिन्त: स्वशरीरेऽपि निराश: शोभते बुध:

niḥsnehaḥ putra-dārādau niṣkāmo viṣayeṣu ca .
niścintaḥ svaśarīre’pi nirāśaḥ śobhate budhaḥ .. 18-84..

Free from delusional fondness for son, wife, etc., desireless towards world objects, free of concern even about his own body, freed from all expectation, he lives in his own splendour.

तुष्टि: सर्वत्र धीरस्य यथापतितवर्तिन: ।
स्वच्छन्दं चरतो देशान्यत्रास्तमितशायिन:

tuṣṭiḥ sarvatra dhīrasya yathā-patita-vartinaḥ .
svacchandaṃ carato deśān-yatrāstamita-śāyinaḥ .. 18-85..

Contentment greets the wise one everywhere, when he moves freely as he wishes, living on whatever chance brings, and resting wherever he has reached when the sun sets.

पततूदेतु वा देहो नास्य चिन्ता महात्मन: ।
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृते:

patatūdetu vā deho nāsya cintā mahātmanaḥ .
svabhāva-bhūmi-viśrānti-vismṛtāśeṣa-saṃsṛteḥ .. 18-86..

Let the body fall or rise. For this high-souled one, there is no thought of it all. For, he is resting by nature on the earth, virtually unconscious of the world and its transformations.

अकिञ्चन: कामचारो निर्द्वन्द्वश्छिन्नसंशय:
असक्त: सर्वभावेषु केवलो रमते बुध:

akiñcanaḥ kāmacāro nirdvandvaś-chinna-saṃśayaḥ .
asaktaḥ sarva-bhāveṣu kevalo ramate budhaḥ .. 18-87..

Not possessing anything the least, moving as he likes, transcending pairs of opposites, all doubts dispelled, with no delusional clinging to anything at all, alone, the enlightened revels and exults.

निर्मम: शोभते धीर: समलोष्टाश्मकाञ्चन: ।
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तम:

nirmamaḥ śobhate dhīraḥ sama-loṣṭāśma-kāñcanaḥ .
subhinna-hṛdaya-granthir-vinirdhūta-rajas-tamaḥ .. 18-88..

Free from mineness, the wise one shines singularly, seeing a clod, stone and gold alike. His heart’s knot is completely broken, effects of rajo-guṇa and tamo-guṇa washed off well.

सर्वत्रानवधानस्य न किञ्चिद्वासना हृदि ।
मुक्तात्मनो वितृप्तस्य तुलना केन जायते

sarvatrānavadhānasya na kiñcid-vāsanā hṛdi .
muktātmano vitṛptasya tulanā kena jāyate .. 18-89..

No desire sprouts in the heart of one, who cares for nothing everywhere. With whom can such a liberated soul, contented in full, be compared?

जानन्नपि न जानाति पश्यन्नपि न पश्यति ।
ब्रुवन्नपि न च ब्रूते कोऽन्यो निर्वासनादृते

jānann-api na jānāti paśyann-api na paśyati .
bruvann-api na ca brūte ko’nyo nirvāsanād-ṛte .. 18-90..

Knowing well, he feels he knows not, seeing well, he feels he sees not, speaking well he feels he does not speak. Who but one freed from desires can excel like this?

भिक्षुर्वा भूपतिर्वापि यो निष्काम: स शोभते ।
भावेषु गलिता यस्य शोभनाशोभना मति:

bhikṣur-vā bhūpatir-vāpi yo niṣkāmaḥ sa śobhate .
bhāveṣu galitā yasya śobhanāśobhanā matiḥ .. 18-91..

He who has no desires, be he a wandering ascetic or a ruling king, whose view of auspiciousness and inauspiciousness about matters has fallen, shines exquisitely.

क्व स्वाच्छन्द्यं क्व सङ्कोच: क्व वा तत्त्वविनिश्चय: ।
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिन:

kva svācchandyaṃ kva saṅkocaḥ kva vā tattva-viniścayaḥ .
nirvyājārjava-bhūtasya caritārthasya yoginaḥ .. 18-92..

For the yogi who is artless and straightforward, who feels fulfilled in heart, where is any wilfulness, where is inhibition and where is ascertainment of truth?

आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना ।
अन्तर्यदनुभूयेत तत्कथं कस्य कथ्यते

ātma-viśrānti-tṛptena nirāśena gatārtinā .
antar-yad-anubhūyeta tat-kathaṃ kasya kathyate .. 18-93..

How to relate and to whom, what one experiences inside him, when he is content with quietitude by resting on the Self, due to the absence of desire and extinction of torment?

सुप्तोऽपि न सुषुप्तौ च स्वप्नेऽपि शयितो न च ।
जागरेऽपि न जागर्ति धीरस्तृप्त: पदे पदे

supto’pi na suṣuptau ca svapne’pi śayito na ca .
jāgare’pi na jāgarti dhīras-tṛptaḥ pade pade .. 18-94..

In sleep not asleep, in dream not lying also, in wakefulness not awake, the wise one is contented in all states.

ज्ञ: सचिन्तोऽपि निश्चिन्त: सेन्द्रियोऽपि निरिन्द्रिय: ।
सुबुद्धिरपि निर्बुद्धि: साहङ्कारोऽनहङ्कृति:

jñaḥ sacinto’pi niścintaḥ sendriyo’pi nirindriyaḥ .
subuddhir-api nirbuddhiḥ sāhaṅkāro’nahaṅkṛtiḥ .. 18-95..

Though with thoughts, the Knower is without thinking, though with senses is without senses, though with a noble intelligence, is without intelligence, though with ego, is without ego.

न सुखी न च वा दु:खी न विरक्तो न सङ्गवान् ।
न मुमुक्षुर्न वा मुक्तो न किञ्चिन्न च किञ्चन

na sukhī na ca vā duḥkhī na virakto na saṅgavān .
na mumukṣur-na vā mukto na kiñcin-na ca kiñcana..18.96

The Knower is neither happy nor miserable, is not dispassionate nor attached to anything. He is neither a seeker, nor liberated. He is not this nor another.

विक्षेपेऽपि न विक्षिप्त: समाधौ न समाधिमान् ।
जाड्येऽपि न जडो धन्य: पाण्डित्येऽपि न पण्डित:

vikṣepe’pi na vikṣiptaḥ samādhau na samādhimān .
jāḍye’pi na jaḍo dhanyaḥ pāṇḍitye’pi na paṇḍitaḥ..18-97..

The fortunate one is not distracted even in distraction, not meditative even in meditative absorption, even in sunken-ness not inert or insentient, not a scholar even in copious erudition.

मुक्तो यथास्थितिस्वस्थ: कृतकर्तव्यनिर्वृत: ।
सम: सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम्

mukto yathā-sthiti-svasthaḥ kṛta-kartavya-nirvṛtaḥ .
samaḥ sarvatra vaitṛṣṇyān-na smaraty-akṛtaṃ kṛtam..18-98..

The liberated person is always dwelling in his Self, redeemed of all notions of duties done and not done, is of equal vision everywhere due to having no desire at all, remembers not whatever is done and not done.

न प्रीयते वन्द्यमानो निन्द्यमानो न कुप्यति ।
नैवोद्विजति मरणे जीवने नाभिनन्दति

na prīyate vandyamāno nindyamāno na kupyati .
naivodvijati maraṇe jīvane nābhinandati .. 18-99..

He is not pleased when adored, not disturbed when blamed, not frightened in death, and delights not in life.

न धावति जनाकीर्णं नारण्यमुपशान्तधी: ।
यथातथा यत्रतत्र सम एवावतिष्ठते

na dhāvati janākīrṇaṃ nāraṇyam-upaśānta-dhīḥ .
yathā-tathā yatra-tatra sama evāvatiṣṭhate .. 18-100..

The placid minded does not seek people’s crowd, he also yearns not the solitude of woods. Anywhere in any manner he remains even-minded.