Aṣṭāvakra Saṃhitā
A Dialogue on Self-realization
Chapter 3
Order Now 
Ashtavakra Gita Chapter 3 – Self-Realization and Freedom from Desire
Ashtavakra Gita Chapter 3 – Commentary by Swami Bhoomananda Tirtha
Sage Ashtavakra firmly corrects King Janaka after his exuberant expression of Self-realization. The Sage disapproves of the king’s lingering attraction toward external wealth, pointing out that ignorance of the Self alone gives rise to fascination for illusory objects.
Ashtavakra highlights the conflict between spiritual aspiration and continued indulgence in sensory attraction, possessiveness and desire. Since the Self is pure Consciousness, one who realizes it must not lose touch with that truth by turning outward again. The Sage warns that passion and attachment continue to bind the seeker when discrimination is incomplete.
The chapter also describes the qualities of the Knower. Seeing the Self everywhere, his mind becomes broad, pure and inclusive. Free from identification with the body, he remains unaffected by praise or ridicule. Recognizing the universe as an illusory display, he becomes free from fear and desire.
Having abandoned delusional clinging and risen above dualities, the Knower accepts whatever comes through Providence. Sensory experiences no longer produce grief or excitement. Established in harmony and inward freedom, he lives with quiet acceptance and equanimity.
Complete List of Verses in Ashtavakra Samhita Chapter 3
Ashtavakra Samhita 3.1 Why Seek Wealth After Knowing the Self?
तृतीयोऽध्याय:
अष्टावक्र उवाच ।
अविनाशिनमात्मानमेकं विज्ञाय तत्त्वत: ।
तवात्मज्ञस्य धीरस्य कथमर्थार्जने रति:
tṛtīyo’dhyāya: –
aṣṭāvakra uvāca ..
avināśinam-ātmānam-ekaṃ vijñāya tattvataḥ .
tavātmajñasya dhīrasya katham-arthārjane ratiḥ .. 3-1..
After having known the Self in its essential nature as indestructible and single, how do you, a Self-knower, greatly wise, foster pleasure in acquiring wealth?
Ashtavakra Samhita 3.2 Ignorance of the Self Creates Illusion and Desire
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे
ātmājñānād-aho prītir-viṣaya-bhrama-gocare .
śukter-ajñānato lobho yathā rajata-vibhrame .. 3-2..
Not knowing the Self alone, alas, causes attraction in illusory objects around; like not knowing the mother of pearl alone leads to the greed for illusory silver.
Ashtavakra Samhita 3.3 You Are the Self - Why Run About as a Poor Being?
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि
viśvaṃ sphurati yatredaṃ taraṅgā iva sāgare .
so’hamasmīti vijñāya kiṃ dīna iva dhāvasi .. 3-3..
I am that whereon manifests this universe, like waves in the expanse of the sea. Even after knowing that this is so, why are you running about as a poor being? What for?
Ashtavakra Samhita 3.4 Knowing the Self, Why Chase Sensory Pleasure?
श्रुत्वापि शुद्धचैतन्यमात्मानमतिसुन्दरम् ।
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति
śrutvāpi śuddha-caitanyam-ātmānam-atisundaram .
upasthe’tyanta-saṃsakto mālinyam-adhigacchati .. 3-4..
Even after having heard that one’s self is pure Consciousness, exquisitely beautiful, how come one indulges in generative organs to court impurity?
Ashtavakra Samhita 3.5 If All Is the Self, What Is There to Possess?
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते
sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani .
muner-jānata āścaryaṃ mamatvam-anuvartate .. 3-5..
It is strange indeed to find the enlightened, even after realizing that the Self is present in all and all are present in the Self, still pursues the sense of ownership.
Ashtavakra Samhita 3.6 Self-Realization and Desire Cannot Coexist
आस्थित: परमाद्वैतं मोक्षार्थेऽपि व्यवस्थित: ।
आश्चर्यं कामवशगो विकल: केलिशिक्षया
āsthitaḥ paramādvaitaṃ mokṣārthe’pi vyavasthitaḥ .
āścaryaṃ kāma-vaśago vikalaḥ keli-śikṣayā .. 3-6..
It is bewildering that one seated in supreme non-dualness, firmly given to liberation, is, subdued by lust, enfeebled by amorous sports.
Ashtavakra Samhita 3.7 Passion Is the Enemy of Spiritual Wisdom
उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बल: ।
आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रित:
udbhūtaṃ jñāna-durmitram-avadhāryātidurbalaḥ .
āścaryaṃ kāmam-ākāṅkṣet kālam-antam-anuśritaḥ .. 3-7..
It is utterly disappointing that knowing passion to be a stark enemy of spiritual wisdom, one having become emaciated, and approaching as he does the last days of life, still longs for sensual joy.
Ashtavakra Samhita 3.8 What remains after ego dissolves in liberation?
इहामुत्र विरक्तस्य नित्यानित्यविवेकिन: ।
आश्चर्यं मोक्षकामस्य मोक्षादेव विभीषिका
ihāmutra viraktasya nityānitya-vivekinaḥ .
āścaryaṃ mokṣa-kāmasya mokṣād-eva vibhīṣikā .. 3-8..
It is quaint that one dispassionate about enjoyments of this world and the other, who can discriminate the eternal from the fleeting, who yearns for liberation, becomes frightened by ego-dissolution, which marks liberation, his goal.
Ashtavakra Samhita 3.9 The Wise Remain Unaffected by Pleasure and Pain
धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति
dhīrastu bhojyamāno’pi pīḍyamāno’pi sarvadā .
ātmānaṃ kevalaṃ paśyan na tuṣyati na kupyati .. 3-9..
Sumptuously fed or gravely tormented, the wise one, seeing always the Self alone, neither rejoices nor gets irritated.
Ashtavakra Samhita 3.10 Why Be Affected by Praise or Blame?
चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत् ।
संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशय:
ceṣṭamānaṃ śarīraṃ svaṃ paśyatyanyaśarīravat .
saṃstave cāpi nindāyāṃ kathaṃ kṣubhyet mahāśayaḥ .. 3-10..
The high-souled Knower sees his own vibrant body as if it is another’s. How will he get agitated in praise and blame?
Ashtavakra Samhita 3.11 If the Self Alone Is Real, Why Fear Death?
मायामात्रमिदं विश्वं पश्यन्विगतकौतुक: ।
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधी:
māyāmātram-idaṃ viśvaṃ paśyan-vigata-kautukaḥ .
api sannihite mṛtyau kathaṃ trasyati dhīradhīḥ .. 3-11..
Seeing the universe as a mere illusory display, having lost all interest and yearning, how does one of true wisdom fear even if death is proximate?
Ashtavakra Samhita 3.12 Who Can Equal One Content in the Self?
नि:स्पृहं मानसं यस्य नैराश्येऽपि महात्मन: ।
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते
niḥspṛhaṃ mānasaṃ yasya nairāśye’pi mahātmanaḥ .tasyātmajñāna-tṛptasya tulanā kena jāyate .. 3-12..
That high-souled person, whose mind desires not even dispassion, with whom can we compare him, contented with his Self-knowledge?
Ashtavakra Samhita 3.13 Rise Above Likes and Dislikes to Live Freely
स्वभावादेव जानानो दृश्यमेतन्न किञ्चन ।
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधी:
svabhāvād-eva jānāno dṛśyam-etan-na kiñcana
idaṃ grāhyam-idaṃ tyājyaṃ sa kiṃ paśyati dhīra-dhīḥ .. 3.13
Why should that wise person whose intelligence is stable, who knows that this visible expanse by its very nature is nothing tangible, think or see anything as ‘this is acceptable and this is rejectable’?
Ashtavakra Samhita 3.14 Free from Desire, Nothing Affects You
अन्तस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिष: ।
यदृच्छयागतो भोगो न दु:खाय न तुष्टये
antas-tyakta-kaṣāyasya nirdvandvasya nirāśiṣaḥ
yadṛcchayāgato bhogo na duḥkhāya na tuṣṭaye .. 3-14..
For one who has inwardly left all his delusional clinging, who is not involved in pairs of opposites, who is free from desires, whatever sensory outcomes come by chance, do not cause either grief or contentment.
Select Chapter and Verse
