avināśinamātmānaṁ ekaṁ vijñāya tattvataḥ
tavātmajñānasya dhīrasya kathamarthārjane ratiḥ
Ashtavakra said: Having known yourself as truly indestructible and One, how is it that you, the knower of the Self, feel any pleasure in acquiring wealth?
śukterajñānato lobho yathā rajatavibhrame
Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed arises from the illusion of silver caused by ignorance of the mother of pearl.
viśvaṁ sphurati yatredaṁ taraṅgā iva sāgare
so’hamasmīti vijñāya kiṁ dīna iva dhāvasi
Having known yourself to be That in which the universe appears like waves on the sea, why do you run liabout like a miserable being?
śrutvāpi śuddhacaitanya ātmānamatisundaram
After hearing oneself to be Pure Consciousness and supremely beautiful, how can one go on lusting after sensual objects and thus become impure?
sarvabhūteṣu cātmānaṁ sarvabhūtāni cātmani
munerjānata āścaryaṁ mamatvamanuvartate
When the wise one has realised that he himself is in all beings, and all beings are in him, it is strange that the sense of individuality should still continue.
āsthitaḥ paramādvaitaṁ mokṣārthe’pi vyavasthitaḥ
āścaryaṁ kāmavaśago vikalaḥ keliśikṣayā
It is strange that a man who abiding in the supreme nonduality and intent on liberation should still be subject to lust and weakend by sexual activity.
āścaryaṁ kāmamākāṅkṣet kālamantamanuśritaḥ
It is strange that knowing lust to be an enemy of knowledge, a man who has grown extremely weak and reached his last days, should still hanker after sensual enjoyment.
ihāmutra viraktasya nityānityavivekinaḥ
āścaryaṁ mokṣakāmasya mokṣād eva vibhīṣikā
It is astonishing that one who is unattached to objects of this world and the next, who discriminates the permanent from the impermanent, and who longs for emancipation, should still be afraid of dissolution of the body.
dhīrastu bhojyamāno’pi pīḍyamāno’pi sarvadā
ātmānaṁ kevalaṁ paśyan na tuṣyati na kupyati
Feted and feasted or tormented, the wise person is always aware of the Absolute Self and is thus neither pleased nor displeased.
ceṣṭamānaṁ śarīraṁ svaṁ paśyatyanyaśarīravat
saṁstave cāpi nindāyāṁ kathaṁ kṣubhyet mahāśayaḥ
The high- souled person witnesses his own body in action as if it were another’s. As such, how can he be disturbed by praise or blame?
māyāmātramidaṁ viśvaṁ paśyan vigatakautukaḥ
api sannihite mṛtyau kathaṁ trasyati dhīradhīḥ
Seeing this world as mere illusion, and losing all interest in it, how can one of steady mind feel fear, even at the approach of death?
niḥspṛhaṁ mānasaṁ yasya nairāśye’pi mahātmanaḥ
tasyātmajñānatṛptasya tulanā kena jāyate
Who can be compared to the great-souled one who is content with Self-knowledge and does not even hanker after liberation.
svabhāvād eva jānāno dṛśyametanna kiṁcana
idaṁ grāhyamidaṁ tyājyaṁ sa kiṁ paśyati dhīradhīḥ
How should a steady-minded person who knows the object of perception to be in its very nature nothing, consider one thing acceptable and another unacceptable?
aṁtastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ
yadṛcchayāgato bhogo na duḥkhāya na tuṣṭaye
An experience coming as a matter of course causes neither pleasure nor pain for someone who has given up worldly attachment from his mind, who is beyond the pair of opposites and free from desire.