Ashtavakra Samhita

Chapter 3

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The Asthavakra Samhita chapter 3

 

The goal is to have the Sanskrit text,

the word by word translation and

áthe english translation in one document.

 

English translation by John Richards (2nd. version)

Public Domain

jhr@elidor.demon.co.uk

The complete texts are downloadable at the

Ashtavakra Samhita index page.

Here begins chapter 3.

 

3.1

 

 

Avinaashinam-aatmaanam-ekam-vigiaaya-tatvatah-

tav-aatma-giasaya-dhirsaya-kartham-arthaar-janae-ratih/3,1/.á

 

á Avinaashinam = indestructible, aatmaanam = soul,

áekam = 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.áá

 

Ashtavakra said:

 

Knowing yourself as truly one and indestructible,

áhow could a wise man possessing self-knowledge

like you feel any pleasure in acquiring wealth? 3.1

 

 

3.2

 

Aatmaa-agiaanaat-aho-preetih-vishya-

bharamgocharae-shukteh-agiaanatah-

lobhah-yathaa-rajat-vibharmae/3,2/.á

 

á 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,

áagiaanatah = interior ignorance, lobhah = avarice,

yathaa = like, rajat = material of the silvery coins,

vibharmae = of the false imaginative thoughts.áá

 

Truly, when one does not know oneself,

one takes pleasure in the objects of

ámistaken perception, just as greed arises

for the mistaken silver in one

who does not know mother of pearl for what it is. 3.2

 

 

3.3

 

Vishvam-sfuri-yatra-id-tarangah-eva-sagrae-

sah-aham-asmi-eti-vigiaaya-kim-deenah-eva-dhavsi/3,3/.áá

 

áVishvam = universe, sfuri = becomes obvious,

yatra = where, id = this, tarangah = fluctuation,

áeva =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.ááá

 

All this wells up like waves in the sea.

Recognising, "I am That,"

why run around like someone in need? 3.3

 

 

3.4

 

 

Shuratvaa-upi-shudh-chaitnyam-aatmaanam-

ati-sundaram-upsthae-atyant-sansuktah-

maalinyam-adhigachhti/3,4/.áá

 

áShuratvaa = 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,

áatyant = extremely, sansuktah = emotive affections

áand aversions, maalinyam = impurity,

adhigachhti = reached.áá

 

After hearing of oneself as pure consciousness

áand the supremely beautiful,

is one to go on lusting after sordid sexual objects? 3.4

 

 

3.5

 

 

Sarav-bhutaeshu-ch-aatmaanam-sarav

-bhootaani-ch-aatmani-muneh-jaanatay-

aashcharyam-mamtvam-anuvarttae/3,5/.á

 

á Sarav = in all, bhutaeshu = the elements of the things,

ách = and, aatmaanam = soul, sarav = in all,

bhootaani = the elements of the things, ch= and,

áaatmani = in the soul, muneh = which claims to be

carried by interior knowledge, jaanatay = known,

aashcharyam = it is marvelous,

ámamtvam = direction of individuality,

áanuvarttae = continuous.áá

 

When the sage has realised

that he himself is in all beings,

and all beings are in him, it is astonishing that

áthe sense of individuality should be able to continue. 3.5

 

 

3.6

 

 

Aasthistah-parm-aduvaitam-mokashah-

arthae-upi-vyavstitah-aashcharyam-kaam-

vshhagah-vikalah-kaelishiksyaya/3,6/.á

 

á Aasthistah = reposed, parm = supreme,

aduvaitam = not to be duel, mokashah = release,

arthae = aimed for, upi = even, vyavstitah = unchanging,

áaashcharyam = it is extraordinary,

kaam = avarice for desires, vshhagah = influence,

vikalah = destabilized, kaeli = the emotive activities,

áshiksyaya = the practice.áá

 

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

 

 

3.7

 

 

Udhbhtam-giaan-durmitram-avdhaarya-ati-

durbalah-ashcharyam-kamam-aakangshatah-

kaalamantam-anushirtah/3,7/.á

 

á Udhbhtam=creation, giaan = knowledge,

ádhumitram = enemy produced, avdhaarya = knowing with certainty,

áati = extremely, durbalah = someone weak,

ashcharyam = it astonishes, kamam = pleasure sensual,

aakangshatah = should wish, kaalamantam = the last period of the life,

áanushirtah = of approach.áá

 

It is astonishing that one already very debilitated,

áand knowing very well that its arousal is

the enemy of knowledge, should still hanker after sensuality,

áeven when approaching his last days. 3.7

 

 

3.8

 

 

Ihamutra-viraktashya-nitya-anitya-

vivaekinah-aashcharyam-mokash-kaamsaya-

mokshaat-eva-vibheeshikaa/3,8/.á

 

á Ihamutra = in this world and the next one,

viraktashya = which is unchanged, nitya = eternal,

áanitya = temporary,

vivaekinah = which has the interior knowledge of,

aashcharyam = it astonishes, mokash = release of the body life,

ákaamsaya = who desire of, mokshaat = release of the body life,

eva = even if, vibheeshikaa = of fear.á

 

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,

áand who longs for liberation,

should still be afraid of liberation. 3.8

 

 

3.9

 

 

Dhirah-you-bhojyamaanah-upi-peedyamanah-upi-

sarvdaa-aatmaanam-kaevlam-pashyan-Na-tushti-Na-kupti/3,9/.áá

 

áDhirah = Stated carried by interior knowledge,

you = surely, bhojyamaanah = being regaled,

UPI = even, peedyamanah = tormented, UPI = even,

sarvdaa = for always, aatmaanam = heart, kaevlam = absolute,

ápashyan = perceiving, Na = not, tushti = is happy,

áNa = not, kupti = is constrained.á

 

Whether feted or tormented,

the wise man is always aware of his supreme self-nature

and is neither pleased nor disappointed. 3.9

 

 

3.10

 

 

chastmanam-shreeram-suvam-pashyati-anaya-

shareervat-sanstvae-CH-upi-nindaayaam-

katham-chhubyyet-mashashyah/3,10/.áá

 

áchashmanam = acting, shreeram = bodily aspect of life,

ásuvam = individual, pashyati = perceive,

anaya = the other, shareervat = bodily aspect of life like,

ásanstvae = of the praises, ch=and, upi = even,

nindaayaam = to blame, katham = how, chhubyyet = could disturb,

ámashashyah = claiming to exist in the tranquility

of the brain of the melody.á

 

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

 

 

3.11

 

 

Mayaa-maatarm-idam-vishvam-pashyan-

vigatkotukah-upi-sannhite-mratyo-katham-trasyti-dheerdhih:/3,11/.á

 

á Mayaa = the distorted thoughts, maatarm = simply,

áidam = this, vishvam = universe, pashyan = perceives,

vigatkotukah = loosening curiosity, upi = even,

sannhite = approaching, mratyo = died, katham = how,

átrarsyti = fear, dheerdhih = claiming to carry

by interior knowledge.ááá

 

Seeing this world as pure illusion,

and devoid of any interest in it,

how should the strong-minded person, feel fear,

áeven at the approach of death? 3.11

 

 

3.12

 

 

Nihapraham-maansam-yasya-nairaashyae-upi-

mahaatman:tasya-aatam-giaan-tarpatsaya-

tulnaa-kaen-jaayrae/3,12/.á

 

á Nisapraham = desire less, maansam = brain of the thought,

áthe yasya = which, nairaashyae = released from the

desires to the body life, UPI = even,

mahaatman = stated in the tranquility of the brain of the melody,

átasya = that, aatam = soul, giaan = knowledge,

tarpatsaya = satisfied, tulnaa = comparison,

kaen = with what, jaayrae = can be.áá

 

Who can be compared to the great-souled person

whose mind is free from desire

even in disappointment,

áand who has found satisfaction in self-knowledge? 3.12

 

 

3.13

 

 

Svabhaavaat-eva-jaanaanah-drahyam-state-Na-kinchin-

idam-graahaam-tyaajyam-its-kim-pashyati-dhirdheeh/3,13/.áá

 

áSavbhaavaat = in impulsive characters,

áeva = surely, jaanaanah = to know, drahyam = object of perception,

áetat = these, Na = not, kinchin = something, idam = this,

ágraahaam = acceptable, tyaajyam = unacceptable, sa = that,

kim = why, pashyati = perceive,

dhirdheeh = stated carried by interior knowledge.áá

 

How should a strong-minded person who knows

that what he sees is by its very nature nothing,

áconsider one thing to be grasped and another to be rejected? 3.13

 

 

3.14

 

 

Anatasatyakat-kashaa-yasya-nirduandnsya-

niraashish-yadrachchhaya-aagatah-bhogah-

Na-dhukaaya-CH-tushtyae/3,14/.á

 

á Anatasatyakat = claimant to have given up thoughts

in the brain, kashaa = the sensual objects,

yasya = affection, nirduandnsya = stated free from the affection

áwith the pairs of duality,

niraashish = stated free with the desires,

yadrachchhaya = impulsive actions, the aagatah = which has came,

ábhogah = the experiment, Na = not,

dhukaaya = the pain, ch = and, tushtyae = the pleasure.áá

 

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

 

Back to the Ashtavakra Samhita main page.

 

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