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ष्टावक्र उवाचः

में अद्वैत आत्मिक अमर तत्व से, सर्वथा तुम् विज्ञ हो,
क्यों प्रीति, संग्रह वित्त में, ऋत ज्ञान से अनभिज्ञ हो.---१

ज्यों सीप के अज्ञान से,चांदी का भ्रम और लोभ हो,
त्यों आत्मा के अज्ञान से,भ्रमित मति, अति क्षोभ हो.----२

आत्मा रूपी जलधि में, लहर सा संसार है,
मैं हूँ वही, अथ विदित, फ़िर क्यों दीन, हीन विचार हैं.------३

अति सुन्दरम चैतन्य पावन, जानकर भी आत्मा,
अन्यान्य विषयासक्त यदि,तू मूढ़ है, जीवात्मा.-------४

आत्मा को ही प्राणियों में,आत्मा में प्राणियों
आश्चर्य !ममतासक्त मुनि, यह जान कर भी ज्ञानियों.-----५

स्थित परम अद्वैत में, तू शुद्ध, बुद्ध, मुमुक्ष है,
आश्चर्य ! है यदि तू अभी, विषयाभिमुख कामेच्छु है.-----६

काम रिपु है ज्ञान का, यह जानते ऋषि जन सभी,
आश्चर्य ! कामासक्त हो सकता है मरणासन्न भी.------७

विरत नित्यानित विवेचक, भोग हैं निरपेक्ष में,
आश्चर्य ! है यद्यपि मुमुक्षु , भय तथापि मोक्ष में.-----८

ज्ञानी जन तो भोग पीडा , भाव में समभाव हैं,
हर्ष क्रोध का आत्मा ,पर कोई भी न प्रभाव है.----९

देह में वैदेह ऋत अर्थों में ,है ज्ञानी वही,
हों भाव सम निंदा प्रसंशा , में कोई अन्तर नहीं . ------१०

[काव्यानुवादः डॉ. मृदुल कीर्ति]

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. Recognising, "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



[Translation by John Richards]