The still mind of the sage
In Chapter 10, Ashtavakra emphasizes the absolute necessity of dispassion (vairagya) for spiritual liberation. He instructs Janaka to abandon the pursuit of wealth (artha), desire (kama), and even religious merit (dharma), identifying them as sources of exhaustion rather than peace. The sage describes the world — including family, property, and the physical body — as a fleeting dream or magical illusion that lasts only a few days. He defines the root of bondage as craving (trishna) and liberation as its total destruction. By reflecting on the futility of countless past lives spent in striving and action, Ashtavakra encourages the seeker to recognize their nature as pure, solitary consciousness. He concludes that true happiness and rest are found only when one ceases the relentless effort of worldly involvement and abides in the realization that the world is inert and unreal.
Verse 1
अष्टावक्र उवाच ॥ विहाय वैरिणं काममर्थं चानर्थसङ्कुलम् । धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ॥ १०-१॥
Aṣṭāvakra said: Abandon desire, the enemy, and wealth, crowded with misfortune. Be indifferent everywhere to these, and even to dharma, which is their cause.
Verse 2
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा । मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥ १०-२॥
See friends, fields, wealth, houses, wife, children, and possessions as fleeting, like a dream or Indra’s magic, lasting but three or five days.
Verse 3
यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै । प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥
Wherever craving arises, know that there indeed is saṃsāra. Taking refuge in mature dispassion, free from thirst, become happy.
Verse 4
तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते । भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः ॥ १०-४॥
Bondage is nothing but desire; its destruction is called liberation. By mere non-attachment to worldly becoming, contentment is attained again and again.
Verse 5
त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा । अविद्यापि न किञ्चित्सा का बुभुत्सा तथापि ते ॥ १०-५॥
You are the One, pure consciousness; the universe is inert and unreal. Even ignorance is nothing at all; what desire to know could you still possess?
Verse 6
राज्यं सुताः कलत्राणि शरीराणि सुखानि च । संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि ॥ १०-६॥
Kingdoms, sons, wives, bodies, and pleasures—though you clung to them birth after birth, they have all perished for you again and again.
Verse 7
अलमर्थेन कामेन सुकृतेनापि कर्मणा । एभ्यः संसारकान्तारे न विश्रान्तमभून् मनः ॥ १०-७॥
Enough of wealth, desire, and even meritorious deeds. In the wilderness of saṃsāra, your mind has found no rest.
Verse 8
कृतं न कति जन्मानि कायेन मनसा गिरा । दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ॥ १०-८॥
In how many births have you acted with body, mind, and speech, performing deeds that bring only sorrow and toil? Let that cease today.
In this specific context, Dharma refers to ritualistic duties and meritorious actions performed with expectation. Ashtavakra views these as causes of further worldly involvement (Samsara) that prevent the mind from finding absolute rest in the Self.
Liberation is defined as the destruction of desire (trishna). Ashtavakra states that bondage consists only of desire, and therefore, its absence is the very state of Moksha.
Comparing worldly possessions and relationships to a dream or magic (Indrajala) highlights their fleeting and insubstantial nature, helping the seeker cultivate the 'mature detachment' necessary for spiritual happiness.
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