I am what I am , and what I am is always due to him. Whatever in me or in my word s is good and true and eternal came to me from his mouth, his heart, his soul. Sri Ramakrishna is the spring of this phase of the earth’s religious life., of its impulses and activities. If I can show the world one glimpse of my Master I shall not live in vain.

In the Ramakrishna Incarnation there is knowledge, infinite love, infinite work, infinite compassion for all beings.  You have not yet been able to understand him.  Even after hearing about him, most people do not understand him.   What the whole Hindu race has thought in ages, he lived in one life.  His life is the living commentary to the Vedas of all nations.  People will come to know him by degrees.

~ Swami Vivekananda

The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

Manisha Panchakam - Discussion | Swami Sarvapriyananda

The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

02 Q & A Swami Sarvapriyananda Manisha Panchakam Second Q & A Session

The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

01 Q&A Swami Sarvapriyananda Manisha Panchakam First Q & A Session

The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.  

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

04 Swami Sarvapriyananda Manisha Panchakam Session 4 Verse 4-5

 The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.  

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

03 Swami Sarvapriyananda Manisha Panchakam Session 3 Verse 2-3

The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.  

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

02 Swami Sarvapriyananda Manisha Panchakam Session 2 Verse 1

 The occasion for this composition was an encounter between Shankaracharya and a sweeper. When Shankaracharya was walking, along with his disciples, towards the temple of Lord Viswanath in Varanasi, it so happened that a sweeper was walking towards him on the same street. Shankaracharya asked the sweeper to move away from his path. The sweeper then asked him some questions that form the substatnce of two verses which are a prelude to the main composition.  

On hearing the sweeper's questions, Shankaracharya realized that the person before him was no ordinary sweeper. Shankaracharya's response to these questions, given in five verses, are called Manisha Panchakam; the word 'manisha' meaning 'firm conviction' appears in the last line in all five ("pancha" means five) verses.

01 Swami Sarvapriyananda Manisha Panchakam Session 1 Introduction

However, as can be seen from the following quote, Bhagavan Ramana said that there is no time involved at all in Self-Knowledge.

“…. When I entered the hall the story of how the Ashtavakra Gita came to be taught was being recounted in English for the benefit of the above Raja and other visitors. After the story was read out, Bhagavan said, ‘Because Brahma Jnana is not something external, which is somewhere faraway where you can go and get it, you cannot say that it will take so long or so short a time to attain it. It is always with you. . . . All that is necessary is to surrender yourself completely to the Guru, to surrender your notion of ‘I’ and ‘mine’ ….”

Devaraja Mudaliar in Day by Day with Bhagavan, dated 31.3.1945 (Afternoon)
Of course, that is what King Janaka did. He surrendered his notion of ‘I’ and ‘mine’ to Sage Ashtavakra. Has not Bhagavan said that surrender and Self-enquiry are the only two ways to Self-Realisation?

Bhagavan has also made other references to this great book.

Sri Ramakrishna persuaded Narendra to read ‘Ashtavakra Gita’ which had a stupendous impact on the young devotee who later flowered into Swami Vivekananda, the doughty Advaitic evangelist.

The present upload of this Gita is in Sanskrit, English and Tamil in sound and script. The Sanskrit script is in Bhagavan’s own handwriting cut out from an Archival Publication of the Ashram.

Note on Texts of Ashtavakra Gita

Sanskrit – Text: In the Handwriting of Bhagavan Sri Ramana Maharshi
Tamil – Translation: By Sri Viswanatha Swami
English – Translation based on: 1. Swamy Nithya Swarupananda, John Richards, Hari Prasad Shastri

Own The Day - Swami Mahayogananda

The lecture can be found in the Jnana Yoga Book.

The lecture can be found in the Jnana Yoga Book.

The complete lecture can be found in the Practical Vedanta Book

The complete lecture can be found in the Practical Vedanta Book

This Lecture is available in the 2nd Vol. of Complete Works of Swami Vivekananda

This Lecture is available in the 2nd Vol. of Complete Works of Swami Vivekananda

These lectures can be found in the 1st vol. of Complete Works

These lectures can be found in the 1st vol. of Complete Works

Hymns and Prayers Book Link

Hymns and Prayers Book Link

 Hymns & Prayers Book Link 

 Hymns & Prayers Book Link 

Janaka said ---

1. Where are the elements, where is the body, where are the organs, and where is the mind; where is the void; where, too, is despair for me who am taintless by nature?

2. Where are the scriptures, where is knowledge of the Self, where is the mind not attached to sense-objects, where is contentment, and where is desirelessness for me who am ever devoid of the sense of duality?

3. Where is knowledge and where is ignorance; where is “I”, where is “this”, and where is “mine”; where is bondage and where is liberation? Where is an attribute to the nature of my self?

4. Where are prarabdha karmas, where is liberation-in-life, and where is even liberation-at-death for me, the ever undifferentiated?

5. Where is the doer or enjoyer, where is cessation of thought or the rising of thought, where is direct knowledge or reflected knowledge, for me who am ever Impersonal?

6. Where is the world and where is the aspirant for liberation; where is the contemplative man and where is the man of Knowledge, where is the soul in bondage and where is the liberated soul for me who am non-dual by nature?

7. Where are creation and destruction; where is the end and where the means; where are seeker and success for me abiding in my non-dual nature?

8. Where is the knower, the means to knowledge, the object of knowledge or knowledge itself; where is anything, and where is nothing for me who am ever pure?

9. Where is distraction, where is concentration; where is knowledge, where is delusion; where is joy and where is sorrow for me who am ever actionless?

10. Where is relativity, where is transcendence; where is happiness or misery for me who am ever beyond any discursive thought?

11. Where is illusion, where is the world; where is attachment or detachment; where is jivaor Brahman for me, who am ever pure?

12. Where is activity, where is inactivity; where is liberation or bondage for me who am ever immutable and indivisible, and established in the Self?

13. Where are instruction and scriptural injunction, where is the disciple and where is the preceptor; where, indeed, is the object of life for me who am absolute good and free from limitation?

14. Where is existence, where is non-existence; where is unity, where is duality? What need is there to say more? Nothing emanates from me.

Janaka said ---

1. Where are the elements, where is the body, where are the organs, and where is the mind; where is the void; where, too, is despair for me who am taintless by nature?

2. Where are the scriptures, where is knowledge of the Self, where is the mind not attached to sense-objects, where is contentment, and where is desirelessness for me who am ever devoid of the sense of duality?

3. Where is knowledge and where is ignorance; where is “I”, where is “this”, and where is “mine”; where is bondage and where is liberation? Where is an attribute to the nature of my self?

4. Where are prarabdha karmas, where is liberation-in-life, and where is even liberation-at-death for me, the ever undifferentiated?

5. Where is the doer or enjoyer, where is cessation of thought or the rising of thought, where is direct knowledge or reflected knowledge, for me who am ever Impersonal?

6. Where is the world and where is the aspirant for liberation; where is the contemplative man and where is the man of Knowledge, where is the soul in bondage and where is the liberated soul for me who am non-dual by nature?

7. Where are creation and destruction; where is the end and where the means; where are seeker and success for me abiding in my non-dual nature?

8. Where is the knower, the means to knowledge, the object of knowledge or knowledge itself; where is anything, and where is nothing for me who am ever pure?

9. Where is distraction, where is concentration; where is knowledge, where is delusion; where is joy and where is sorrow for me who am ever actionless?

10. Where is relativity, where is transcendence; where is happiness or misery for me who am ever beyond any discursive thought?

11. Where is illusion, where is the world; where is attachment or detachment; where is jivaor Brahman for me, who am ever pure?

12. Where is activity, where is inactivity; where is liberation or bondage for me who am ever immutable and indivisible, and established in the Self?

13. Where are instruction and scriptural injunction, where is the disciple and where is the preceptor; where, indeed, is the object of life for me who am absolute good and free from limitation?

14. Where is existence, where is non-existence; where is unity, where is duality? What need is there to say more? Nothing emanates from me.

Janaka said ---

1. I have extracted from the inmost recess of my heart the thorn of different opinions, using the pincers of the knowledge of Truth.

2. Where is dharma, where is kama, where is artha? Where, too, is discrimination, where is duality, and where, even, is non-duality for me who abide in my own glory?

3. Where is past, where is future, where, even, is the present? Where is space, and where even, is eternity for me who abide in my own glory?

4. Where is the Self and where is the non-Self, where, likewise, are good and evil, where is anxiety or non-anxiety for me who abide in my own glory?

5. Where is dreaming, where is deep sleep, where is wakefulness, and where is the fourth state; where, even, is fear for me who abide in my own glory?

6. Where is distance or proximity; where is exterior, where is interior; where is grossness, and where is subtlety for me who abide in my own glory?

7. Where is life or death, where are the worlds, and where are worldly relations; where is lapse, and where is concentration for me who abide in my own glory?

8. To talk about the three ends of life is needless, to talk about yoga is purposeless, and even to talk about wisdom is irrelevant for me who repose in the

Self.

Janaka said ---

1. I have extracted from the inmost recess of my heart the thorn of different opinions, using the pincers of the knowledge of Truth.

2. Where is dharma, where is kama, where is artha? Where, too, is discrimination, where is duality, and where, even, is non-duality for me who abide in my own glory?

3. Where is past, where is future, where, even, is the present? Where is space, and where even, is eternity for me who abide in my own glory?

4. Where is the Self and where is the non-Self, where, likewise, are good and evil, where is anxiety or non-anxiety for me who abide in my own glory?

5. Where is dreaming, where is deep sleep, where is wakefulness, and where is the fourth state; where, even, is fear for me who abide in my own glory?

6. Where is distance or proximity; where is exterior, where is interior; where is grossness, and where is subtlety for me who abide in my own glory?

7. Where is life or death, where are the worlds, and where are worldly relations; where is lapse, and where is concentration for me who abide in my own glory?

8. To talk about the three ends of life is needless, to talk about yoga is purposeless, and even to talk about wisdom is irrelevant for me who repose in the

Self.

Ashtavakra said ---

1. He has gained the fruit of Knowledge as well as of the practice of yoga, who, contented and with purified senses, ever enjoys being alone.

2. Oh, the knower of Truth is never miserable in this world, for the whole universe is filled by himself alone.

3. No sense-objects ever please him who delights in the Self, even as the leaves of the neem tree do not please an elephant who delights in the sallaki leaves.

4. Rare in this world is he on whom impressions are not left of things which he has experienced or who does not desire things which he has not yet experienced.

5. Those desirous of worldly enjoyment and those desirous of liberation, both are found in this world. But rare indeed is the great-souled one who is not desirous of either enjoyment or liberation.

6. Rare is the broad-minded person who has neither attraction for, nor aversion to, dharma (duty), artha(worldly prosperity), kama (desire), and moksa (liberation) as well as life and death.

7. The man of Knowledge does not feel any desire for the dissolution of the universe, or aversion to its existence. The blessed one, therefore, lives happily on whatever subsistence comes as a matter of course.

8. Being fulfilled by the knowledge of the Self and with his mind absorbed, and contented, the wise one lives happily, seeing, hearing, touching, smelling and eating.

9. There is no attachment or non-attachment in one for whom the ocean of the world has dried up. His look is vacant, action purposeless and the senses inoperative.

10. The wise one neither keeps awake nor sleeps, he neither opens nor closes his eyes. Oh, the liberated soul anywhere enjoys the supreme condition.

11. The liberated one is always found abiding in Self and is pure in heart; he lives freed from all desires, under all conditions.

12. Seeing, hearing, touching, smelling, eating, taking, speaking and walking, the great-souled one, free from all efforts and non-efforts, is verily emancipated.

13. The liberated one neither slanders nor praises, he neither rejoices nor is he angry, he neither gives nor takes. He is free from attachment to all objects.

14. The great-souled one is not perturbed and remains self-poised at the sight of a woman full of love as well as of approaching death. He is indeed liberated.

15. The steady one who sees the same everywhere, sees no difference between happiness and misery, man and woman, and prosperity and adversity.

16. In the wise one whose worldly life is exhausted and who has transcended the limitations of human nature, there is neither compassion nor any desire to harm, neither humility nor insolence, neither wonder nor mental disturbance.

17. The liberated one neither abhors the objects of the senses nor craves for them. Ever with a detached mind he experiences them as they come.

18. The wise one of vacant mind knows not the conflict of contemplation and non-contemplation, good and evil. He abides as it were in the state of Absoluteness.

19. Devoid of the feeling of “I” and “mine”, knowing for certain that nothing is, and with all his inner desires set at rest, the man of Knowledge does not act though he may be acting.

20. An indescribable state is attained by the wise one whose mind has melted away, its functions having ceased to operate, and who is free from delusion, dreaming or dullness.

Ashtavakra said ---

1. He has gained the fruit of Knowledge as well as of the practice of yoga, who, contented and with purified senses, ever enjoys being alone.

2. Oh, the knower of Truth is never miserable in this world, for the whole universe is filled by himself alone.

3. No sense-objects ever please him who delights in the Self, even as the leaves of the neem tree do not please an elephant who delights in the sallaki leaves.

4. Rare in this world is he on whom impressions are not left of things which he has experienced or who does not desire things which he has not yet experienced.

5. Those desirous of worldly enjoyment and those desirous of liberation, both are found in this world. But rare indeed is the great-souled one who is not desirous of either enjoyment or liberation.

6. Rare is the broad-minded person who has neither attraction for, nor aversion to, dharma (duty), artha(worldly prosperity), kama (desire), and moksa (liberation) as well as life and death.

7. The man of Knowledge does not feel any desire for the dissolution of the universe, or aversion to its existence. The blessed one, therefore, lives happily on whatever subsistence comes as a matter of course.

8. Being fulfilled by the knowledge of the Self and with his mind absorbed, and contented, the wise one lives happily, seeing, hearing, touching, smelling and eating.

9. There is no attachment or non-attachment in one for whom the ocean of the world has dried up. His look is vacant, action purposeless and the senses inoperative.

10. The wise one neither keeps awake nor sleeps, he neither opens nor closes his eyes. Oh, the liberated soul anywhere enjoys the supreme condition.

11. The liberated one is always found abiding in Self and is pure in heart; he lives freed from all desires, under all conditions.

12. Seeing, hearing, touching, smelling, eating, taking, speaking and walking, the great-souled one, free from all efforts and non-efforts, is verily emancipated.

13. The liberated one neither slanders nor praises, he neither rejoices nor is he angry, he neither gives nor takes. He is free from attachment to all objects.

14. The great-souled one is not perturbed and remains self-poised at the sight of a woman full of love as well as of approaching death. He is indeed liberated.

15. The steady one who sees the same everywhere, sees no difference between happiness and misery, man and woman, and prosperity and adversity.

16. In the wise one whose worldly life is exhausted and who has transcended the limitations of human nature, there is neither compassion nor any desire to harm, neither humility nor insolence, neither wonder nor mental disturbance.

17. The liberated one neither abhors the objects of the senses nor craves for them. Ever with a detached mind he experiences them as they come.

18. The wise one of vacant mind knows not the conflict of contemplation and non-contemplation, good and evil. He abides as it were in the state of Absoluteness.

19. Devoid of the feeling of “I” and “mine”, knowing for certain that nothing is, and with all his inner desires set at rest, the man of Knowledge does not act though he may be acting.

20. An indescribable state is attained by the wise one whose mind has melted away, its functions having ceased to operate, and who is free from delusion, dreaming or dullness.

Ashtavakra said ---

1. My child, you may often speak upon various scriptures or hear them. But cannot be established in the Self unless you forget all.

2. O wise one, you may enjoy, or work, or practice mental concentration. But your mind will still yearn for your own nature which is beyond all objects and in which all desires are extinguished.

3. All are unhappy because they exert themselves. But none knows this. The blessed one attains emancipation through this instruction alone.

4. Happiness belongs to that master idler to whom even the closing and opening of the eyelids is an affliction, and to none else.

5. When the mind is free from such pairs of opposites as “this is to be done” and “this is not to be done”, it becomes indifferent to religious merit, worldly prosperity, sensual enjoyment, and liberation.

6. One who abhors the sense-objects becomes non-attached, and one who covets them becomes attached to them. But he who does not accept or reject, is neither unattached nor attached.

7. As long as desire continues, which is the root of the state of indiscrimination, there will verily be the sense of attachment and aversion, which is the branch and shoot of the tree of samsara.

8. Activity begets attachment, and abstention from it aversion. The man of wisdom is free from the pairs of opposites, like a child, and indeed he lives on like a child.

9. One who is attached to the world wants to renounce it in order to avoid sorrow. But one without attachment is free from sorrow and does not feel miserable even in the world.

10. He who has an egoistic feeling even towards liberation and considers even the body as his own, is neither a jnanin nor a yogin. He only suffers misery.

11. Let even Hara, Hari and the lotus-born Brahma be your instructor, but unless you forget all, you cannot be established in the Self.

Ashtavakra said ---

1. My child, you may often speak upon various scriptures or hear them. But cannot be established in the Self unless you forget all.

2. O wise one, you may enjoy, or work, or practice mental concentration. But your mind will still yearn for your own nature which is beyond all objects and in which all desires are extinguished.

3. All are unhappy because they exert themselves. But none knows this. The blessed one attains emancipation through this instruction alone.

4. Happiness belongs to that master idler to whom even the closing and opening of the eyelids is an affliction, and to none else.

5. When the mind is free from such pairs of opposites as “this is to be done” and “this is not to be done”, it becomes indifferent to religious merit, worldly prosperity, sensual enjoyment, and liberation.

6. One who abhors the sense-objects becomes non-attached, and one who covets them becomes attached to them. But he who does not accept or reject, is neither unattached nor attached.

7. As long as desire continues, which is the root of the state of indiscrimination, there will verily be the sense of attachment and aversion, which is the branch and shoot of the tree of samsara.

8. Activity begets attachment, and abstention from it aversion. The man of wisdom is free from the pairs of opposites, like a child, and indeed he lives on like a child.

9. One who is attached to the world wants to renounce it in order to avoid sorrow. But one without attachment is free from sorrow and does not feel miserable even in the world.

10. He who has an egoistic feeling even towards liberation and considers even the body as his own, is neither a jnanin nor a yogin. He only suffers misery.

11. Let even Hara, Hari and the lotus-born Brahma be your instructor, but unless you forget all, you cannot be established in the Self.

Ashtavakra said ---

1. A man of pure intellect realizes the Self even by instruction casually imparted. A man of impure intellect is bewildered in trying to realize the Self even after enquiring throughout life.

2. Non-attachment for sense-objects is liberation; love for sense-objects is bondage. Such verily is Knowledge. Now do as you please.

3. This knowledge of the Truth makes an eloquent, wise and active person mute, inert and inactive. Therefore it is shunned by those who want to enjoy the world.

4. You are not the body, nor is the body yours; you are not the doer nor the enjoyer. You are Consciousness itself, the Eternal Witness, and free. Get about happily.

5. Attachment and abhorrence are attributes of the mind. The mind is never yours. You are Intelligence itself, free from conflict, and changeless. Get about happily.

6. Realizing the Self in all and all in the Self, free from egoism and free from the sense of ‘mine,’ be you happy.

7. You are indeed That in which the universe manifests itself like waves on the ocean. O you Intelligence, be you free from the fever of the mind.

8. Have faith, my son, have faith. Never confuse yourself in this. You are Knowledge itself, you are the Lord, you are the Self, and you are beyond Nature.

9. The body, composed of the ingredients of nature, comes, stays and goes. The Self neither comes nor goes. Why, then, do you mourn it?

10. Let the body last to the end of kalpa (cycle) or let it go even today. Where is there any increase or decrease in you who are Pure Intelligence?

11. In you who are the infinite Ocean, let the waves of the universe rise or fall according to their own nature. That means no gain or loss to you.

12. My child, you are Pure Intelligence itself. This universe is nothing different from you. Therefore how and where can anyone have the idea of acceptance or rejection?

13. From where will there be birth, action and even egoism for you who are One, immutable, calm, stainless, and Pure Consciousness?

14. You alone appear as whatever you perceive. Do bracelets, armlets and anklets appear different from gold?

15. Completely give up such distinctions as ‘I am He’ and ‘I am not this.’ Consider all as the Self and be desireless and happy.

16. It is through your ignorance alone that the universe exists. In reality you are One. There is no individual self or Supreme Self other than you.

17. One who knows for certain that this universe is but an illusion and a nothing, becomes desireless and Pure Intelligence, and finds peace as if nothing exists.

18. In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented and happily.

19. O Pure Intelligence, do not disturb your mind with affirmations and negations. Be calm and abide happily in your own self which is Bliss itself.

20. Completely give up even contemplation and hold nothing in your mind. You are verily the Self, free. What will you do by thinking?

Ashtavakra said ---

1. A man of pure intellect realizes the Self even by instruction casually imparted. A man of impure intellect is bewildered in trying to realize the Self even after enquiring throughout life.

2. Non-attachment for sense-objects is liberation; love for sense-objects is bondage. Such verily is Knowledge. Now do as you please.

3. This knowledge of the Truth makes an eloquent, wise and active person mute, inert and inactive. Therefore it is shunned by those who want to enjoy the world.

4. You are not the body, nor is the body yours; you are not the doer nor the enjoyer. You are Consciousness itself, the Eternal Witness, and free. Get about happily.

5. Attachment and abhorrence are attributes of the mind. The mind is never yours. You are Intelligence itself, free from conflict, and changeless. Get about happily.

6. Realizing the Self in all and all in the Self, free from egoism and free from the sense of ‘mine,’ be you happy.

7. You are indeed That in which the universe manifests itself like waves on the ocean. O you Intelligence, be you free from the fever of the mind.

8. Have faith, my son, have faith. Never confuse yourself in this. You are Knowledge itself, you are the Lord, you are the Self, and you are beyond Nature.

9. The body, composed of the ingredients of nature, comes, stays and goes. The Self neither comes nor goes. Why, then, do you mourn it?

10. Let the body last to the end of kalpa (cycle) or let it go even today. Where is there any increase or decrease in you who are Pure Intelligence?

11. In you who are the infinite Ocean, let the waves of the universe rise or fall according to their own nature. That means no gain or loss to you.

12. My child, you are Pure Intelligence itself. This universe is nothing different from you. Therefore how and where can anyone have the idea of acceptance or rejection?

13. From where will there be birth, action and even egoism for you who are One, immutable, calm, stainless, and Pure Consciousness?

14. You alone appear as whatever you perceive. Do bracelets, armlets and anklets appear different from gold?

15. Completely give up such distinctions as ‘I am He’ and ‘I am not this.’ Consider all as the Self and be desireless and happy.

16. It is through your ignorance alone that the universe exists. In reality you are One. There is no individual self or Supreme Self other than you.

17. One who knows for certain that this universe is but an illusion and a nothing, becomes desireless and Pure Intelligence, and finds peace as if nothing exists.

18. In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented and happily.

19. O Pure Intelligence, do not disturb your mind with affirmations and negations. Be calm and abide happily in your own self which is Bliss itself.

20. Completely give up even contemplation and hold nothing in your mind. You are verily the Self, free. What will you do by thinking?

Janaka said ---

1. He verily has his recollections of worldly life exhausted, who is emptyminded by nature, who thinks of sense-objects involuntarily, and who is, as it were, awake though asleep.

2. When desire has melted away, where then are my riches, where my friends, where are the robbers in the form of sense-objects, where the scriptures, and where knowledge?

3. As I have realized the Supreme Self who is the Witness and the Lord, and have become indifferent to both bondage and liberation, I feel no anxiety for emancipation.

4. The different conditions of one who within is devoid of doubts but outwardly moves about at his own pleasure like a deluded person, can only be understood by those like him.

Janaka said ---

1. He verily has his recollections of worldly life exhausted, who is emptyminded by nature, who thinks of sense-objects involuntarily, and who is, as it were, awake though asleep.

2. When desire has melted away, where then are my riches, where my friends, where are the robbers in the form of sense-objects, where the scriptures, and where knowledge?

3. As I have realized the Supreme Self who is the Witness and the Lord, and have become indifferent to both bondage and liberation, I feel no anxiety for emancipation.

4. The different conditions of one who within is devoid of doubts but outwardly moves about at his own pleasure like a deluded person, can only be understood by those like him.

Janaka said ---

1. The tranquillity which is born of the consciousness that there is nothing but the Self is rare even for one who wears but a loin-cloth. Therefore giving up renunciation and acceptance, I live happily.

2. There is trouble of the body here, trouble of the tongue there, and trouble of the mind elsewhere. Having renounced these, I life’s supreme goal I live happily.

3. Fully realizing that nothing whatsoever is really done by the Self, I do whatever presents itself to be done and live happily.

4. The yoginswho are attached to the body insist upon action or inaction. Owing to the absence of association and dissociation, I live happily.

5. No good or evil accrues to me by staying, going or sleeping. So, whether I stay, go or sleep, I live happily.

6. I do not lose by sleeping or gain by striving. So giving up thoughts of loss and elation, I live happily.

7. Observing again and again the inconstancy of pleasure and pain under different circumstances, I have renounced good and evil, and I live happily.

Janaka said ---

1. The tranquillity which is born of the consciousness that there is nothing but the Self is rare even for one who wears but a loin-cloth. Therefore giving up renunciation and acceptance, I live happily.

2. There is trouble of the body here, trouble of the tongue there, and trouble of the mind elsewhere. Having renounced these, I life’s supreme goal I live happily.

3. Fully realizing that nothing whatsoever is really done by the Self, I do whatever presents itself to be done and live happily.

4. The yoginswho are attached to the body insist upon action or inaction. Owing to the absence of association and dissociation, I live happily.

5. No good or evil accrues to me by staying, going or sleeping. So, whether I stay, go or sleep, I live happily.

6. I do not lose by sleeping or gain by striving. So giving up thoughts of loss and elation, I live happily.

7. Observing again and again the inconstancy of pleasure and pain under different circumstances, I have renounced good and evil, and I live happily.