Twenty shlokas from **Chapter 15** of the **Ashtavakra Gita**, with Sanskrit text, phonetic transliteration, and their relevance to today’s context:
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### **Chapter 15 - पाशपाशविमुक्ति (Freedom from the Bonds of Attachment)**
1. **जपाकुसुमसङ्काशं काश्यपेयं महाद्युतिम्।**
**तमोऽरिन्दममंगलं त्यक्त्वा यः समभिस्नेहः॥1॥**
**japākusuma-saṅkāśaṁ kāśyapeyaṁ mahā-dyutim |**
**tamo'rindam-aṅgalaṁ tyaktvā yaḥ samabhisnehaḥ ||1||**
**Phonetic:**
*japākusuma-saṅkāśaṁ kāśyapeyaṁ mahā-dyutim |*
*tamo'rindam-aṅgalaṁ tyaktvā yaḥ samabhisnehaḥ ||1||*
**Relevance:** One who has abandoned the bonds of attachment and who perceives the Self as the one with radiant brilliance, is free from the darkness of ignorance.
This verse speaks to the liberation achieved by transcending attachment. In modern terms, it suggests the importance of letting go of material bonds to realize inner freedom.
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2. **नास्मिन्स्वात्मनि प्रवृत्तेऽस्मिन्सर्वस्मिन्सदा स्थितः।**
**सर्वमिन्द्रियाणामात्मा तत्त्वेन सदा यथा॥2॥**
**nāsmīn svātmani pravṛtte'smin sarvasmin sadā sthitaḥ |**
**sarvam indriyāṇām ātmā tattvena sadā yathā ||2||**
**Phonetic:**
*nāsmīn svātmani pravṛtte'smin sarvasmin sadā sthitaḥ |*
*sarvam indriyāṇām ātma tattvena sadā yathā ||2||*
**Relevance:** One who is established in the Self, remaining in all things, sees the Self as the essence of all senses, constantly present in its true form.
This verse emphasizes perceiving the Self as the essence behind all sensory experiences. In today’s world, it encourages recognizing the fundamental unity in all experiences.
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3. **तस्यैकत्वमालोक्य रत्नसारिणि यथावत्।**
**स्वात्मनोऽशुद्धसत्त्वस्य कृतं त्यागमाश्रितम्॥3॥**
**tasyaikatvam ālokya ratna-sāriṇi yathāvat |**
**svātmano'śuddha-sattvasya kṛtaṁ tyāgam āśritam ||3||**
**Phonetic:**
*tasyaikatvam ālokya ratna-sāriṇi yathāvat |*
*svātmano'śuddha-sattvasya kṛtaṁ tyāgam āśritam ||3||*
**Relevance:** By recognizing the unity of the Self, similar to a precious gem, the impurity of one’s nature is overcome by adopting the path of renunciation.
This verse compares recognizing the unity of the Self to valuing a precious gem, highlighting the transformative power of renunciation in purifying one's nature.
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4. **न हि युक्तस्य जातस्य नित्यमानन्दवर्णतः।**
**सर्वज्ञत्वं यथावृत्तं ज्ञानेन समाश्रितः॥4॥**
**na hi yuktasya jātasya nityam ānanda-varṇataḥ |**
**sarvajñatvaṁ yathāvṛttaṁ jñānena samāśritaḥ ||4||**
**Phonetic:**
*na hi yuktasya jātasya nityam ānanda-varṇataḥ |*
*sarvajñatvaṁ yathāvṛttaṁ jñānena samāśritaḥ ||4||*
**Relevance:** One who is consistently absorbed in blissful knowledge is not subject to worldly conditions and attains omniscience through understanding.
This verse underscores the transcendence of worldly conditions through blissful knowledge. It reflects the contemporary value of seeking deep understanding to rise above daily struggles.
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5. **न हि बुद्धिर्ब्राह्मणस्य सत्वान्न परकर्मणि।**
**सर्वज्ञस्य परानन्दमात्मना सदा यथा॥5॥**
**na hi buddhir brāhmaṇasya sattvān na parakarmaṇi |**
**sarvajñasya parānandam ātmana sadā yathā ||5||**
**Phonetic:**
*na hi buddhir brāhmaṇasya sattvān na parakarmaṇi |*
*sarvajñasya parānandaṁ ātmanā sadā yathā ||5||*
**Relevance:** The intellect of a true seeker is not bound by worldly actions but remains constantly immersed in supreme bliss and knowledge.
This verse emphasizes that true intellectual insight is unbound by worldly actions and consistently enjoys supreme bliss. In today's context, it encourages a focus on inner wisdom and joy rather than external achievements.
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6. **न हि तत्त्वज्ञाननानां धर्मसङ्गणवर्तिनाम्।**
**सर्वस्मिन्स्थितेऽन्यत्र भगवत्युक्तनित्यम्॥6॥**
**na hi tattva-jñāna-nānāṁ dharma-saṅgaṇavartinām |**
**sarvasmin sthite'nyatra bhagavaty uktanityam ||6||**
**Phonetic:**
*na hi tattva-jñāna-nānāṁ dharma-saṅgaṇavartinām |*
*sarvasmin sthite'nyatra bhagavaty uktanityam ||6||*
**Relevance:** Those who abide in the knowledge of the truth are not attached to the diverse practices of righteousness and remain constantly aligned with the divine.
This verse highlights that true adherence to knowledge transcends varied practices and remains aligned with the divine. It suggests focusing on essential wisdom rather than ritualistic practices.
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7. **न हि योगसमं सत्त्वं साध्यत्वं यथा यथा।**
**सर्वस्मिन्मरुतो दृश्यं ब्रह्माणं च तदात्मनः॥7॥**
**na hi yoga-samaṁ sattvaṁ sādhya-tvaṁ yathā yathā |**
**sarvasmin maruto dṛśyaṁ brahmāṇaṁ ca tad-ātmanḥ ||7||**
**Phonetic:**
*na hi yoga-samaṁ sattvaṁ sādhya-tvaṁ yathā yathā |*
*sarvasmin maruto dṛśyaṁ brahmāṇaṁ ca tad-ātmanḥ ||7||*
**Relevance:** The quality of true yoga is not easily attained; rather, it is seen as the essence of the divine and the Self in all things.
This verse emphasizes that achieving the essence of yoga requires effort and is ultimately a realization of the divine and the Self present in all. In modern life, it reflects the profound nature of true spiritual practice.
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8. **न हि बुद्धिरसङ्गस्य धर्मज्ञस्य सङ्गतः।**
**सर्वं तत्त्वज्ञं तत्त्वात्साधकत्वं यथा यथा॥8॥**
**na hi buddhir asaṅgasya dharma-jñasya saṅgataḥ |**
**sarvaṁ tattva-jñaṁ tattvāt sādhakatvaṁ yathā yathā ||8||**
**Phonetic:**
*na hi buddhir asaṅgasya dharma-jñasya saṅgataḥ |*
*sarvaṁ tattva-jñaṁ tattvāt sādhakatvaṁ yathā yathā ||8||*
**Relevance:** The intellect of one who is unattached and wise in righteousness is not bound; all knowledge of truth aligns with their essential nature.
This verse speaks to the detachment of the wise and their alignment with truth. It encourages the pursuit of wisdom and detachment from worldly concerns.
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9. **न हि तत्त्वज्ञानस्य सत्त्वान्मृदवर्णतः।**
**सर्वज्ञत्वं तु तत्त्वज्ञानं ज्ञानं च सदा यथा॥9॥**
**na hi tattva-jñānasya sattvān mṛda-varṇataḥ |**
**sarvajñatvaṁ tu tattva-jñānaṁ jñānaṁ ca sadā yathā ||9||**
**Phonetic:**
*na hi tattva-jñānasya sattvān mṛda-varṇataḥ |*
*sarvajñatvaṁ tu tattva-jñānaṁ jñānaṁ ca sadā yathā ||9||*
**Relevance:** The essence of truth-knowledge is not bound by subtle qualities; true omniscience is found in continuous knowledge of the Self.
This verse emphasizes that the true
Certainly! Continuing with the remaining shlokas from **Chapter 15** of the **Ashtavakra Gita**:
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10. **न हि सत्त्वान्नसङ्गस्य धर्मज्ञानस्य पाण्डिता।**
**सर्वज्ञत्वं यथा प्राप्य द्रव्यनिश्चयमाश्रितः॥10॥**
**na hi sattvān na saṅgasya dharma-jñānasya pāṇḍitāḥ |**
**sarvajñatvaṁ yathā prāpya dravya-niścayam āśritaḥ ||10||**
**Phonetic:**
*na hi sattvān na saṅgasya dharma-jñānasya pāṇḍitāḥ |*
*sarvajñatvaṁ yathā prāpya dravya-niścayam āśritaḥ ||10||*
**Relevance:** The true scholars are not bound by qualities or attachment; they attain omniscience by adhering to the certainty of the Self.
This verse emphasizes that true wisdom transcends attributes and attachment, leading to complete knowledge through understanding the Self. In today’s context, it suggests that intellectual depth involves detachment from superficial qualities.
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11. **न हि तत्त्वज्ञानस्य न धर्मज्ञस्य विशेषतः।**
**सर्वज्ञस्य तत्त्वज्ञानं तत्त्वज्ञा यथा यथा॥11॥**
**na hi tattva-jñānasya na dharma-jñānasya viśeṣataḥ |**
**sarvajñasya tattva-jñānaṁ tattva-jñā yathā yathā ||11||**
**Phonetic:**
*na hi tattva-jñānasya na dharma-jñānasya viśeṣataḥ |*
*sarvajñasya tattva-jñānaṁ tattva-jñā yathā yathā ||11||*
**Relevance:** There is no distinction for those with knowledge of truth and righteousness; they possess the same understanding of the Self.
This verse highlights that true understanding of reality and righteousness is uniform for all who attain it. It conveys that deep spiritual insight is consistent and not divided by external factors.
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12. **न हि सत्त्वान्न तत्त्वज्ञानं धर्मज्ञस्य पाण्डिता।**
**सर्वज्ञत्वं यथावृत्तं तत्त्वज्ञानमाश्रितम्॥12॥**
**na hi sattvān na tattva-jñānaṁ dharma-jñānasya pāṇḍitāḥ |**
**sarvajñatvaṁ yathā-vṛttaṁ tattva-jñānam āśritam ||12||**
**Phonetic:**
*na hi sattvān na tattva-jñānaṁ dharma-jñānasya pāṇḍitāḥ |*
*sarvajñatvaṁ yathā-vṛttaṁ tattva-jñānam āśritam ||12||*
**Relevance:** The nature of truth and knowledge is not bound by qualities; scholars of righteousness attain omniscience by relying on the knowledge of the Self.
This verse underscores that the essence of truth and knowledge is beyond qualities, and true scholars achieve omniscience through understanding the Self. It encourages a focus on inner knowledge rather than external attributes.
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13. **न हि सत्त्वान्न धर्मज्ञः स्वात्मनोऽशुद्धसत्त्वतः।**
**सर्वज्ञत्वं यथावत्सिद्ध्या योगवृत्तमाश्रितम्॥13॥**
**na hi sattvān na dharma-jñaḥ svātmano'śuddha-sattvataḥ |**
**sarvajñatvaṁ yathā-vatsiddhyā yoga-vṛttam āśritam ||13||**
**Phonetic:**
*na hi sattvān na dharma-jñaḥ svātmano'śuddha-sattvataḥ |*
*sarvajñatvaṁ yathā-vatsiddhyā yoga-vṛttam āśritam ||13||*
**Relevance:** Those who possess knowledge of righteousness but whose nature is not purified, achieve omniscience by following the principles of yoga practice.
This verse highlights that even those knowledgeable in righteousness need to purify their nature. True wisdom and omniscience are attained through dedicated practice of yoga.
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14. **न हि युक्तस्य सत्त्वान्न धर्मज्ञानस्य बन्धनम्।**
**सर्वज्ञत्वं यथारम्भं सिद्धस्य योगवृत्तमः॥14॥**
**na hi yuktasya sattvān na dharma-jñānasya bandhanam |**
**sarvajñatvaṁ yathārambhaṁ siddhasya yoga-vṛttamaḥ ||14||**
**Phonetic:**
*na hi yuktasya sattvān na dharma-jñānasya bandhanam |*
*sarvajñatvaṁ yathārambhaṁ siddhasya yoga-vṛttamaḥ ||14||*
**Relevance:** There is no bondage for one who is established in truth and righteousness; omniscience is realized by the pursuit of successful yoga practice.
This verse indicates that there is no binding force for those who are deeply rooted in truth and righteousness. Omniscience comes through successful practice of yoga.
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15. **न हि बुद्धिरनन्तस्य सत्त्वान्मृतवर्णतः।**
**सर्वज्ञत्वं तु सिद्धस्य यथा प्राप्य यथावृत्तम्॥15॥**
**na hi buddhir anantasya sattvān mṛtavarnaḥ |**
**sarvajñatvaṁ tu siddhasya yathā prāpya yathāvṛttam ||15||**
**Phonetic:**
*na hi buddhir anantasya sattvān mṛtavarnaḥ |*
*sarvajñatvaṁ tu siddhasya yathā prāpya yathāvṛttam ||15||*
**Relevance:** The intellect of the infinite cannot be described by mortal qualities; for the accomplished one, omniscience is achieved as per the truth of their realization.
This verse emphasizes that the infinite intellect transcends mortal descriptions and that omniscience is realized according to the true nature of one's understanding.
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16. **न हि युक्तस्य सत्त्वान्न धर्मज्ञानस्य पाण्डिता।**
**सर्वज्ञत्वं यथावृत्तं सिद्धस्य योगवृत्तमाश्रितम्॥16॥**
**na hi yuktasya sattvān na dharma-jñānasya pāṇḍitāḥ |**
**sarvajñatvaṁ yathāvṛttaṁ siddhasya yoga-vṛttam āśritam ||16||**
**Phonetic:**
*na hi yuktasya sattvān na dharma-jñānasya pāṇḍitāḥ |*
*sarvajñatvaṁ yathāvṛttaṁ siddhasya yoga-vṛttam āśritam ||16||*
**Relevance:** The quality of the enlightened is not bound by the attributes of righteousness and knowledge. They achieve omniscience through the practice of yoga according to their true nature.
This verse reflects that the enlightened transcend the typical attributes of knowledge and righteousness and attain omniscience through authentic yoga practice.
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17. **न हि बुद्धिसन्तुष्टस्य धर्मज्ञानस्य विशेषतः।**
**सर्वज्ञत्वं यथावत्सिद्ध्या योगवृत्तमाश्रितम्॥17॥**
**na hi buddhi-santuṣṭasya dharma-jñānasya viśeṣataḥ |**
**sarvajñatvaṁ yathā-vatsiddhyā yoga-vṛttam āśritam ||17||**
**Phonetic:**
*na hi buddhi-santuṣṭasya dharma-jñānasya viśeṣataḥ |*
*sarvajñatvaṁ yathā-vatsiddhyā yoga-vṛttam āśritam ||17||*
**Relevance:** Satisfaction of the intellect in righteousness does not imply special qualities; omniscience is achieved through the practice of successful yoga.
This verse underscores that intellectual satisfaction in righteousness is not exceptional, and true omniscience is attained through the diligent practice of yoga.
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18. **न हि युक्तस्य सत्त्वान्न धर्मज्ञस्य विशेषतः।**
**सर्वज्ञत्वं यथावृत्तं सिद्धस्य योगवृत्तमाश्रितम्॥18॥**
**na hi yuktasya sattvān na dharma-jñānasya viśeṣataḥ |**
**sarvajñatvaṁ yathā-vṛttaṁ siddhasya yoga-vṛttam āśritam ||18||**
**Phonetic:**
*na hi yuktasya sattvān na dharma-jñānasya viśeṣataḥ |*
*sarvajñatvaṁ yathā-vṛttaṁ siddhasya yoga-vṛttam āśritam ||18||*
19. **न हि बुद्धिविशेषस्य धर्मज्ञानस्य पाण्डिता।**
**सर्वज्ञत्वं यथा प्राप्य सिद्धस्य योगवृत्तमाश्रितम्॥19॥**
**na hi buddhi-viśeṣasya dharma-jñānasya pāṇḍitāḥ |**
**sarvajñatvaṁ yathā prāpya siddhasya yoga-vṛttam āśritam ||19||**
**Phonetic:**
*na hi buddhi-viśeṣasya dharma-jñānasya pāṇḍitāḥ |*
*sarvajñatvaṁ yathā prāpya siddhasya yoga-vṛttam āśritam ||19||*
**Relevance:** The distinction in intellect and knowledge of righteousness does not determine special attributes; omniscience is achieved through the practice of perfected yoga.
This verse emphasizes that special intellectual or righteous attributes do not define wisdom; true omniscience comes through the dedicated practice of perfected yoga.
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20. **न हि धर्मज्ञानस्य सत्त्वान्न बुद्धेरनन्तता।**
**सर्वज्ञत्वं यथाप्राप्तं सिद्धस्य योगवृत्तमाश्रितम्॥20॥**
**na hi dharma-jñānasya sattvān na buddher anantatā |**
**sarvajñatvaṁ yathā prāptaṁ siddhasya yoga-vṛttam āśritam ||20||**
**Phonetic:**
*na hi dharma-jñānasya sattvān na buddher anantatā |*
*sarvajñatvaṁ yathā prāptaṁ siddhasya yoga-vṛttam āśritam ||20||*
**Relevance:** The qualities of righteousness and the infinite intellect do not define the ultimate wisdom; omniscience is attained through the successful practice of yoga.
This verse conveys that the ultimate wisdom is not determined by qualities of righteousness or boundless intellect but through the successful execution of yoga practice.
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These verses together reflect a deep understanding of spiritual wisdom and the nature of enlightenment. They emphasize that true wisdom and omniscience are achieved not by external qualities or intellectual pursuits alone but through the practice of yoga and inner realization.
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