The Asthavakra Samhita chapter 3
The goal is to have the Sanskrit text,
the word by word translation and
the english translation in one document.
English translation by John Richards (2nd. version)
The complete texts are downloadable at the
Here begins chapter 3.
Avinaashinam = indestructible, aatmaanam = soul,
ekam = one, vigiaaya = known,
tatvatah = in the interior knowledge
of the elements of the truth, tav = you,
aatma = soul, giasaya = the knower of, dhirsaya = which claims
to be carried by interior knowledge,
katham = how, arthaar = possessions,
janae = acquisition, ratih = affection.
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
Aatmaa = soul, agiaanaat = insufficiency of
interior knowledge or interior ignorance,
aho = it is astonishing to carry out, preetih = affection,
vishya = objects, bharamgocharae = perception of
the false imaginative thoughts, shukteh = of mother of pearl,
agiaanatah = interior ignorance, lobhah = avarice,
yathaa = like, rajat = material of the silvery coins,
vibharmae = of the false imaginative thoughts.
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
Vishvam = universe, sfuri = becomes obvious,
yatra = where, id = this, tarangah = fluctuation,
eva =like, sagrae = in the ocean, saw = this,
aham = individual aspect of life [ I am ],
asmi = AM, eti = this, vigiaaya = knower,
kim = why, deenah = the additional miserable life,
eva =, dhavsi = slipping the ring.
All this wells up like waves in the sea.
Recognising, "I am That,"
why run around like someone in need? 3.3
Shuratvaa = hearing beyond the direction of
the bodies of the action in the brain of the feeling,
upi = even afterwards, shudh = pure,
chaitnyam = interior knowledge,
aatmaanam = of the soul, ati = enormously,
sundaram = beautiful, upsthae = of the bodies of the action,
atyant = extremely, sansuktah = emotive affections
and aversions, maalinyam = impurity,
adhigachhti = reached.
After hearing of oneself as pure consciousness
and the supremely beautiful,
is one to go on lusting after sordid sexual objects? 3.4
Sarav = in all, bhutaeshu = the elements of the things,
ch = and, aatmaanam = soul, sarav = in all,
bhootaani = the elements of the things, ch= and,
aatmani = in the soul, muneh = which claims to be
carried by interior knowledge, jaanatay = known,
aashcharyam = it is marvelous,
mamtvam = direction of individuality,
anuvarttae = continuous.
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
Aasthistah = reposed, parm = supreme,
aduvaitam = not to be duel, mokashah = release,
arthae = aimed for, upi = even, vyavstitah = unchanging,
aashcharyam = it is extraordinary,
kaam = avarice for desires, vshhagah = influence,
vikalah = destabilized, kaeli = the emotive activities,
shiksyaya = the practice.
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
Udhbhtam=creation, giaan = knowledge,
dhumitram = enemy produced, avdhaarya = knowing with certainty,
ati = extremely, durbalah = someone weak,
ashcharyam = it astonishes, kamam = pleasure sensual,
aakangshatah = should wish, kaalamantam = the last period of the life,
anushirtah = of approach.
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
Ihamutra = in this world and the next one,
viraktashya = which is unchanged, nitya = eternal,
anitya = temporary,
vivaekinah = which has the interior knowledge of,
aashcharyam = it astonishes, mokash = release of the body life,
kaamsaya = who desire of, mokshaat = release of the body life,
eva = even if, vibheeshikaa = of fear.
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
Dhirah = Stated carried by interior knowledge,
you = surely, bhojyamaanah = being regaled,
UPI = even, peedyamanah = tormented, UPI = even,
sarvdaa = for always, aatmaanam = heart, kaevlam = absolute,
pashyan = perceiving, Na = not, tushti = is happy,
Na = not, kupti = is constrained.
Whether feted or tormented,
the wise man is always aware of his supreme self-nature
and is neither pleased nor disappointed. 3.9
chashmanam = acting, shreeram = bodily aspect of life,
suvam = individual, pashyati = perceive,
anaya = the other, shareervat = bodily aspect of life like,
sanstvae = of the praises, ch=and, upi = even,
nindaayaam = to blame, katham = how, chhubyyet = could disturb,
mashashyah = claiming to exist in the tranquility
of the brain of the melody.
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
Mayaa = the distorted thoughts, maatarm = simply,
idam = this, vishvam = universe, pashyan = perceives,
vigatkotukah = loosening curiosity, upi = even,
sannhite = approaching, mratyo = died, katham = how,
trarsyti = fear, dheerdhih = claiming to carry
by interior knowledge.
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
Nisapraham = desire less, maansam = brain of the thought,
the yasya = which, nairaashyae = released from the
desires to the body life, UPI = even,
mahaatman = stated in the tranquility of the brain of the melody,
tasya = that, aatam = soul, giaan = knowledge,
tarpatsaya = satisfied, tulnaa = comparison,
kaen = with what, jaayrae = can be.
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
Savbhaavaat = in impulsive characters,
eva = surely, jaanaanah = to know, drahyam = object of perception,
etat = these, Na = not, kinchin = something, idam = this,
graahaam = acceptable, tyaajyam = unacceptable, sa = that,
kim = why, pashyati = perceive,
dhirdheeh = stated carried by interior knowledge.
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
Anatasatyakat = claimant to have given up thoughts
in the brain, kashaa = the sensual objects,
yasya = affection, nirduandnsya = stated free from the affection
with the pairs of duality,
niraashish = stated free with the desires,
yadrachchhaya = impulsive actions, the aagatah = which has came,
bhogah = the experiment, Na = not,
dhukaaya = the pain, ch = and, tushtyae = the pleasure.
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
Here ends Ashtavakra Samhita chapter 3
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Updated November 08, 2006
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