Ashtavakra said:
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
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
All this wells up like waves in the sea. Recognizing, "I am That," why run
around like someone in need? 3.3
After hearing of oneself as pure consciousness and the supremely beautiful,
is one to go on lusting after sordid sexual objects? 3.4
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
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
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
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
Whether feted or tormented, the wise man is always aware of his supreme
self-nature and is neither pleased nor disappointed. 3.9
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
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
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
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
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
Ashtavakra said:
The wise person of self-knowledge, playing the game of worldly enjoyment,
bears no resemblance whatever to samsara's bewildered beasts of burden. 4.1
Truly the yogi feels no excitement even at being established in that state
which all the Devas from Indra down yearn for disconsolately. 4.2
He who has known That is untouched within by good deeds or bad, just as
space is not touched by smoke, however much it may appear to be. 4.3
Who can prevent the great-souled person who has known this whole world as
himself from living as he pleases? 4.4
Of all four categories of beings, from Brahma down to the last clump of
grass, only the man of knowledge is capable of eliminating desire and
aversion. 4.5
Rare is the man who knows himself as the nondual Lord of the world, and he
who knows this is not afraid of anything. 4.6
Ashtavakra said:
You are not bound by anything. What does a pure person like you need to
renounce? Putting the complex organism to rest, you can find peace. 5.1
All this arises out of you, like a bubble out of the sea. Knowing yourself
like this to be but one, you can find peace. 5.2
In spite of being in front of your eyes, all this, being insubstantial, does
not exist in you, spotless as you are. It is an appearance like the snake in
a rope, so you can find peace. 5.3
Equal in pain and in pleasure, equal in hope and in disappointment, equal in
life and in death, and complete as you are, you can find peace. 5.4
Ashtavakra said:
I am infinite like space, and the natural world is like a jar. To know this
is knowledge, and then there is neither renunciation, acceptance, or
cessation of it. 6.1
I am like the ocean, and the multiplicity of objects is comparable to a
wave. To know this is knowledge, and then there is neither renunciation,
acceptance or cessation of it. 6.2
I am like the mother of pearl, and the imagined world is like the silver. To
know this is knowledge, and then there is neither renunciation, acceptance,
or cessation of it. 6.3
Alternatively, I am in all beings, and all beings are in me. To know this is
knowledge, and then there is neither renunciation, acceptance, or cessation
of it. 6.4
Janaka said:
In the infinite ocean of myself the world boat drifts here and there, moved
by its own inner wind. I am not put out by that. 7.1
Whether the world wave of its own nature rises or disappears in the infinite
ocean of myself, I neither gain nor lose anything by that. 7.2
It is in the infinite ocean of myself that the mind-creation called the
world takes place. I am supremely peaceful and formless, and I remain as
such. 7.3
My true nature is not contained in objects, nor does any object exist in it,
for it is infinite and spotless. So it is unattached, desireless and at
peace, and I remain as such. 7.4
I am pure consciousness, and the world is like a magician's show. How could
I imagine there is anything there to take up or reject? 7.5
Ashtavakra said:
Bondage is when the mind longs for something, grieves about something,
rejects something, holds on to something, is pleased about something or
displeased about something. 8.1
Liberation is when the mind does not long for anything, grieve about
anything, reject anything, or hold on to anything, and is not pleased about
anything or displeased about anything. 8.2
Bondage is when the mind is tangled in one of the senses, and liberation is
when the mind is not tangled in any of the senses. 8.3
When there is no "me," that is liberation, and when there is "me" there is
bondage. Consider this carefully, and neither hold on to anything nor reject
anything. 8.4
Ashtavakra said:
Knowing when the dualism of things done and undone has been put to rest, or
the person for whom they occur has, then you can here and now go beyond
renunciation and obligations by indifference to such things. 9.1
Rare indeed, my son, is the lucky man whose observation of the world's
behaviour has led to the extinction of his thirst for living, thirst for
pleasure, and thirst for knowledge. 9.2
All this is transient and spoiled by the three sorts of pain. Knowing it to
be insubstantial, ignoble, and fit only for rejection, one attains peace.
9.3
When was that age or time of life when the dualism of extremes did not exist
for men? Abandoning them, a person who is happy to take whatever comes
attains perfection. 9.4
Who does not end up with indifference to such things and attain peace when
he has seen the differences of opinions among the great sages, saints, and
yogis? 9.5
Is he not a guru who, endowed with dispassion and equanimity, achieves full
knowledge of the nature of consciousness, and leads others out of samsara?
9.6
If you would just see the transformations of the elements as nothing more
than the elements, then you would immediately be freed from all bonds and
established in your own nature. 9.7
One's desires are samsara. Knowing this, abandon them. The renunciation of
them is the renunciation of it. Now you can remain as you are. 9.8
Source: http://bhagavan-ramana.org/ashtavakragita.html
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