Chapter 3 (Test of Self Realization)


Aṣṭāvakra uvāca

avināśinamātmāna eka vijñāya tattvata
tavātmajñānasya dhīrasya kathamarthārjane rati

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?

ātmājñānādaho prītirviayabhramagocare
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.

viśva sphurati yatreda taragā iva sāgare
so’hamasmīti vijñāya ki 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
upasthe’tyantasasakto mālinyamadhigacchati

After hearing oneself to be Pure Consciousness and supremely beautiful, how can one go on lusting after sensual  objects and thus become impure?

sarvabhūteu cātmāna sarvabhūtāni cātmani
munerjānata āścarya 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.

āsthita paramādvaita mokārthe’pi vyavasthita
āścarya kāmavaśago vikala keliśikayā

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.

udbhūta jñānadurmitramavadhāryātidurbala
āścarya kāmamākāket kālamantamanuśrita

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 nityānityavivekina
āścarya mokakāmasya mokād eva vibhīikā

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 pīyamāno’pi sarvadā
ātmāna kevala paśyan na tuyati na kupyati

Feted and feasted or tormented, the wise person is always aware of the Absolute Self and is thus neither pleased nor displeased.

ceṣṭamāna śarīra sva paśyatyanyaśarīravat
sastave cāpi nindāyā katha kubhyet mahāśaya

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?

māyāmātramida viśva paśyan vigatakautuka
api sannihite mtyau katha trasyati dhīradhī

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?

nispha mānasa yasya nairāśye’pi mahātmana
tasyātmajñānatptasya 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 dśyametanna kicana
ida grāhyamida tyājya sa ki paśyati dhīradhī

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?

atastyaktakaāyasya nirdvandvasya nirāśia
yadcchayāgato bhogo na dukhāya 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.

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