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Astavakra Samhita
(Astavakra Gita)
Translated by Swami Nityaswarupananda
18.(a) Peace (1-50)
En español: 18a-la-paz.htm
Ashtavakra said –
1. Salutation to That which is bliss itself by nature, calmness, and effulgence, with the dawning of the knowledge of which all delusion becomes like a dream.
2. One gets plenty of enjoyments by acquiring all kinds of worldly objects. Surely one cannot be happy without renouncing all.
3. How can one whose heart's core has been scorched by the heat of the sun of sorrow arising from duty enjoy happiness without the continuous shower of the ambrosia of tranquillity?
4. This universe is but a state of consciousness. In reality it is nothing. The existent and non-existent do not lose their inherent nature.
5. The Self which is absolute, effortless, immutable, and spotless, is neither far away nor limited. It is verily ever attained.
6. Those whose vision is unveiled as soon as illusion ceases and the Self is realized, live with their sorrows dispelled.
7. Knowing all as mere imagination and the Self as free and eternal, does the wise one act ignorantly like a child?
8. Knowing for certain that one's self is Brahman and that existence and non-existence are figments, what does one who is free from desire, know, say or do?
9. Such thoughts as "this indeed am I" and "this I am not" are annihilated for the yogin who has become silent by knowing for certain all as the Self.
10. The yogin who has attained tranquillity has no distraction, no concentration, no increase in knowledge, no ignorance, and neither pleasure nor pain.
11. In heaven or in beggary, in gain or loss, in society or solitude, there is no difference to the unconditioned yogin.
12. Where is dharma (performance of ritualistic or meritorious works), where is artha (worldly prosperity), where is kama (sense-enjoyment), and where is discrimination for the yogin who has transcended such dual notions as "this is to be done" and "this is not to be done"?
13. The yogin who is liberated while living, has neither any duty nor any attachment at heart. His actions pertain to the present life only, being merely the effects of his past karma.
14. Where is delusion, where is the universe, where is renunciation, moreover where is liberation for the great-souled one who rests beyond the world of desires?
15. He who sees the universe may try to deny it. What has the desireless to do? He sees not, even though he sees.
16. He who has seen the Supreme Brahman meditates, "I am Brahman." What does he who has transcended all thought think, when he sees no second?
17. He, indeed, controls himself, who sees distraction in himself. But the great one is not distracted. Having nothing to accomplish, what does he do?
18. The man of Knowledge, though living like an ordinary man, is contrary to him. He sees neither concentration nor distraction nor defilement of his own.
19. He who is beyond existence and non-existence, who is wise, satisfied, and free from desire, does nothing even if he may be acting in the eyes of the world.
20. The wise one who lives on happily doing what comes to him to be done, does not feel eagerness either in activity or in inactivity.
21. Blown by the wind of samskaras, the desireless, independent, free, and liberated person moves about like a dry leaf.
22. There is no joy or sorrow for one who has transcended worldly existence. Ever with a serene mind, he lives like one without a body.
23. The wise man who delights in the Self and whose mind is calm and pure, has no desire to renounce anything whatsoever, nor does he feel any loss anywhere.
24. Naturally of a vacant mind and doing what comes of itself, the wise one, unlike an ordinary man, is not affected by honour or dishonour.
25. One who acts in conformity with such thoughts as "this is done by the body and not by me, the pure Self" – such a one, even though acting, does not act.
26. The jivanmukta acts like one who does not say that he is acting so; but he is not therefore, a fool. Even though in the world, he is ever happy and blessed.
27. The wise one who, weary of diverse reasonings, has attained repose, neither thinks nor knows nor hears nor sees.
28. As the wise one has no distraction and does not practise meditation, he is neither an aspirant for liberation nor is he in bondage. Having known the universe to be a figment even though he sees it, he exists as Brahman Itself.
29. He who has egoism in him acts even though he does not act. Surely the wise one who is free from egoism does not act even though he acts.
30. The mind of the liberated one is neither troubled nor pleased; it is actionless, motionless, desireless, and free from doubts.
31. The mind of the liberated one does not exert itself to be either meditative or active; but it becomes meditative and active without any motive.
32. A dull-witted person becomes bewildered on hearing the real truth, but some sharp-witted man withdraws within himself like a dull person.
33. The ignorant constantly practice of concentration and control of the mind. The wise, abiding in the real Self, like persons in deep sleep, do not find anything to be done.
34. The ignorant person does not attain peace either by inaction or action. The wise one becomes happy merely by knowing the Truth.
35. In this world those who devote themselves to diverse practices, do not know the Self, which is pure, intelligent, beloved, perfect, beyond the universe and free from any taint.
36. An ignorant person does not attain liberation through repeated practice of control of the mind. The blessed one through mere knowledge becomes free and unaffected by change.
37. The ignorant person does not attain Brahman, for he desires to attain It. The wise one certainly realizes the nature of the Supreme Brahman, even without desiring to do so.
38. Without any support and eager for the attainment of freedom, the ignorant only keep up the world. The wise cut the very root of this world which is the source of all misery.
39. The fool desires peace through control of the mind and so does not attain it. The wise one knows the Truth and is ever of tranquil mind.
40. Where is Self-knowledge for him whose knowledge depends on the object? The wise do not see this and that but see the immutable Self.
41. Where is control of mind for the deluded one who strives for it? It is indeed always natural with the wise one who delights in Self.
42. Some think that existence is, and others that nothing is. Rare is the one who thinks neither and is thus calm.
43. Those of dull intellect think that the Atman is pure and One without a second, but, they do not know It and are unhappy as long as they live.
44. The intellect of one who longs for liberation cannot function without depending on the object; but the intellect of the liberated one is indeed ever independent and free from desire.
45. Seeing those tigers of sense-objects, the frightened ones, seeking refuge, at once enter a cave for the attainment of control and concentration.
46. Seeing the desireless lion (man), those elephants, the sense-objects, quietly take to their heels, or, if unable to run away, serve him like flatterers.
47. He who is free from doubts and has his mind identified with the Self, does not resort to practices of control as a means to liberation. Seeing, hearing, touching, smelling, and eating, he lives happily.
48. Established in Pure Knowledge, and calm by the mere hearing of the Real, the wise one does not see what is proper or improper action or even inaction.
49. The wise one does freely whatever comes to be done, whether good or evil; for his actions are like those of a child.
50. Through freedom one attains to happiness, through freedom to the highest, through freedom to tranquillity, and through freedom to the Supreme State.
Chapter 18 Continued (51-100): 18b-peace-cont.htm