Chapter-18, Verse 40

Ashtavakra Gita Verse 18.40

क्वात्मनो दर्शनं तस्य यो दृष्टमवलम्बते ।

धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥ ४० ॥

Where is the vision of the Self to one who resorts to seeing the manifested world? The wise do not see this and that, but see only the immutable Self. (40)

The first line of the verse questions the possibility of Self-Knowledge for those who rely on the perception of the external objects for their knowledge. Such people are ignorant of their True Nature, which is beyond the senses and the mind. They are attached to the phenomenal world, which is constantly changing and illusory. They mistake the unreal for the real, and the non-self for the Self.

The second line of the verse contrasts the wise with the ignorant. The wise are those who have Realized their True Nature as the unchanging, eternal, and blissful Self. They do not depend on the perception of the external objects for their knowledge, but on the direct intuition of their own Self. They do not see this and that, which are the dualities and diversities of the phenomenal world, but see themselves as unending, which is the unity and identity of the Self with the Supreme Reality.

Similar verses from other Vedic texts are:

- Yogavasishtha 6.2.215.6:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान् |

बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ||

Having learnt the methods of Realization, expounded in this work which brings about direct intuition,

even a child comes to realize the Self. What to speak of you who are like that? (6)

This verse from the Yogavashishta praises the efficacy of the teachings of the text, which are based on the non-dual philosophy of Advaita Vedanta. It asserts that anyone who learns and understands the methods of Realization, which are the means to attain the direct intuition of the Self, can Realize their True Nature, regardless of their age or status. It also encourages the listener, who is Rama, to follow the teachings, as he is already endowed with the qualities of a seeker.

- Bhagavad Gita 13.34:

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः |

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ||

As the sun alone illumines the entire world, so does the Knower of the field (the Self) illumine the entire field (the body-mind complex), O Bharata. (34)

This verse from the Bhagavad Gita compares the Self to the sun, which is the source of light and life for the world. The Self is the source of Consciousness and Awareness for the body-mind complex, which is the field of experience. The Self is distinct from the field, and is not affected by its changes and modifications. The Self is the Witness of the field, and illumines it with its own light.

- Mundaka Upanishad 3.1.1:

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते | तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ||

Two birds, united always and known as inseparable, cling to the same tree. One of them eats the sweet fruit; the other looks on without eating. (1)

This verse from the Mundaka Upanishad uses the metaphor of two birds on a tree to illustrate the relationship between the individual Self and the Supreme Self. The two birds are identical and inseparable, but one of them, the individual self, is engrossed in the enjoyment of the fruits of its actions, which are the results of its ignorance and attachment. The other bird, the Supreme Self, is detached and serene, and merely observes the actions of the first bird, without being affected by them. The Supreme Self is the True Nature of the individual Self, and when the individual Self realizes this, it attains Realization.

Chapter-18, Verse 39

Ashtavakra Gita Verse 18.39

न शान्तिं लभते मूढो यतः शमितुमिच्छति ।

धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ॥ ३९ ॥

Since the unwise desires to get peace (through control of his mind), he does not gain it. The wise one knowing for certain the Truth, is ever tranquil in mind.

The stupid or ignorant person is one who is attached to the worldly objects and desires, and who does not know his True Nature as the Self. He is constantly restless and agitated, seeking peace and happiness from external sources. He thinks that by controlling or acquiring the objects of his desire, he will attain peace. But this is a futile and endless pursuit, as the objects are impermanent and unsatisfying, and the desire itself is a source of bondage and suffering.

The wise or enlightened person is one who has Realized his True Nature as the Self, which is the source of peace and happiness within. He is not affected by the dualities of pleasure and pain, gain and loss, praise and blame, etc. He is detached from the worldly objects and desires, and does not depend on them for his peace and happiness. He is content and serene, knowing that he is the Witness of all phenomena, and that nothing can disturb his essential Nature.

The difference between the stupid and the wise person is in their discrimination or discernment of the Truth. The stupid person does not discriminate between the Real and the unreal, the Self and the not-Self, the permanent and the impermanent. He confuses the body, mind, and senses with the Self, and the world with the Reality. He is deluded by his ignorance and ego, and suffers from the consequences of his actions. The wise person discriminates between the Real and the unreal, the Self and the not-Self, the permanent and the impermanent. He knows that the Self is the only Reality, and that the world is a projection of his own mind. He is free from ignorance and ego, and enjoys the bliss of his own Self.

Similar verses from other Vedic texts are:

- Bhagavad Gita 18.39

यदग्रे चानुबन्धे च सुखं मोहनमात्मन: ।

निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ ३९ ॥

And that happiness which is blind to Self-Realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance. 

This verse is from the Bhagavad Gita, Chapter 18, Verse 39. It describes the happiness that is derived from the mode of ignorance (tamas), which is characterized by darkness, inertia, and confusion. Such happiness is not based on the Knowledge of the Self, but on the ignorance of the Self. It is not lasting or satisfying, but temporary and deceptive. It is caused by the dullness of the mind, the laziness of the body, and the illusion of the senses. It is not conducive to liberation, but to bondage and suffering.

- Bhagavad Gita 5.7

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥

One who is in union with Yoga, whose mind is Pure, who has conquered the Self, who has subdued the senses, who Realizes his Self as the Self in all beings, though acting, he is not tainted.

This verse is from the Bhagavad Gita, Chapter 5, Verse 7. It describes the State of a yogi, who is in harmony with the Supreme Self, who has purified his mind from all impurities, who has overcome his ego and attachments, who has controlled his senses and desires, who sees his own Self in all beings and all beings in his own Self, who performs his duties without any selfish motive or expectation, who is not affected by the results of his actions, whether good or bad.

Chapter-18, Verse 38

Ashtavakra Gita Verse 18.38

निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः ।

एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥ ३८ ॥

Without any support, eager to attain freedom, the fools only nourish the world. The wise have cut at the very root of this source of misery. || 38 ||

The first line describes the nature of the ignorant people who are attached to the objects of the senses and seek happiness from them. They have no foundation in the Self, which is the only true support. They are restless and greedy, always trying to acquire more and more. They do not realize that by doing so, they are only feeding the cycle of birth and death, which is full of suffering.

The second line contrasts the nature of the wise people who have Realized the Self, which is the Supreme Bliss. They have cut off the root of ignorance, which is the cause of all misery. They have detached themselves from the objects of the senses and the world, which are unreal and impermanent. They have attained Realization, which is the end of all sorrow.

The verse implies that the difference between the fools and the wise is in their understanding of the Reality of the Self and the world. The fools take the world to be real and the Self to be unreal, while the wise take the Self to be Real and the world to be unreal. The fools are bound by their desires and actions, while the wise are free from them. The fools suffer, while the wise rejoice.

Similar verses from other Vedic texts are:

- The Bhagavad Gita Verse 2.62-63:

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।

सङ्गात् संजायते कामः कामात् क्रोधोऽभिजायते ॥ ६२ ॥

क्रोधाद्भवति संमोहः संमोहात् स्मृतिविभ्रमः ।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥ ६३ ॥

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. || 62 ||

From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the pool of materiality. || 63 ||

- The Yoga Vasistha Verse 6.2.215.6:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान् ।

बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ॥ ६ ॥

Having learnt the methods of Realization, expounded in this work which brings about direct intuition, even a child comes to Realize the Self. || 6 ||

- The Mundaka Upanishad Verse 2.2.8:

परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ ८ ॥

Having examined the worlds that are gained by actions, the Brahmana becomes dispassionate. There is nothing that is not done by actions. Therefore, he should approach a guru who is well-versed in the scriptures and established in Brahman, with sacrificial items in hand. || 8 ||

Chapter-18, Verse 37

Ashtavakra Gita Verse 18.37

मूढो नाप्नोति तद्ब्रह्म यतो भवितुमिच्छति ।

अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥ ३७ ॥

The fool does not attain Brahman, for he desires to become It! The wise one certainly realises the Nature of the Supreme Brahman even without desiring to do so.

The meaning of this verse is that the ignorant person who desires to attain the Ultimate Reality of Brahman is unable to do so because of his attachment to the ego and the sense of doership. He thinks that he can achieve Brahman by his own efforts and merits, but he does not realize that Brahman is his own True Nature and not an object of attainment. He is deluded by the illusion of duality and multiplicity, and he suffers from the bondage of ignorance and karma.

On the other hand, the wise man who has realized his own Self as Brahman does not have any desire to become Brahman, because he knows that he is already Brahman. He does not depend on any external means or conditions to experience the bliss of Brahman, because he is always established in the state of non-duality and Self-Knowledge. He is free from the illusion of duality and multiplicity, and he enjoys the supreme peace and happiness of Brahman.

This verse teaches us that the way to attain Brahman is not by desire, but by Renunciation of desire. It is not by effort, but by Surrender of effort. It is not by seeking, but by Being. It is not by becoming, but by Realizing. It is not by doing, but by Knowing. It is not by changing, but by Discovering. It is not by acquiring, but by Losing. It is not by gaining, but by Giving up.

Some similar verses from other Vedic texts are:

- Bhagavad Gita 5.19: 

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥

In this very life, they have conquered the cycle of birth and death whose mind is established in Equanimity. For Brahman is flawless and the same in all; therefore they are established in Brahman.

- Mundaka Upanishad 3.2.9: 

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥

When he sees the golden-hued Creator, the Lord, the Purusha, the source of Brahman, then the wise one, shaking off good and evil, becomes stainless, and reaches the Supreme State of Equality.

- Yoga Vasistha 6.2.34: 

नास्ति बन्धो न मोक्षश्च न संसारो न चापि च । एको दृष्टिर्विशुद्धस्य निर्विकल्पस्य चात्मनः ॥

There is no bondage, no liberation, no samsara, and no cessation. There is only one vision of the Pure and non-dual Self. 

Chapter-18, Verse 36

Ashtavakra Gita Verse 18.36

नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा।

धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः॥१८- ३६॥

The ignorant does not achieve Realization even through regular practice, but the fortunate remains free and actionless simply by discrimination. || 18.36 ||

The meaning of this verse is that mere ritualistic actions or mechanical repetitions of mantras cannot lead to God Realization, which is the Ultimate Goal of human life. Realization is attained only by the one who has the wisdom to discern the Real from the unreal, the eternal from the transient, and the Self from the non-self. Such a wise person is not bound by any actions, nor does he or she perform any actions. He or she abides in the state of freedom and peace, with a still mind.

The cause of bondage and suffering is ignorance (avidya) of one's True Nature, which makes one identify with the body, mind, and senses, and engage in actions motivated by desire and attachment. The remedy for this ignorance is knowledge (vidya) of one's True Nature, which makes one realize that one is not the doer or the enjoyer of any actions, but the witness and the bliss of all actions. Such knowledge frees one from the cycle of birth and death, and enables one to live in the world without being affected by it.

This verse can be compared with similar verses from other Vedic texts. 

- Yogavashishta 29.30

यथा विद्यात्तथा कुर्यात्कर्म नैव प्रवर्तते।

विद्यया मुक्तिरित्येवं वेदान्तेषु प्रवर्तते॥

One should act as one knows, and then no action arises. By Knowledge alone one attains Realization, thus it is taught in the Vedanta. ||

- Mundaka Upanishad, 3.2.4

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः। परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति॥

Not by action, nor by offspring, nor by wealth, but by renunciation alone some attained immortality. That which is hidden in the highest heaven, shines forth when the wise enter into it. ||

- Bhagavad Gita, 2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction. ||

Chapter-18, Verse 35

Ashtavakra Gita Verse 18.35 

शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् ।आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥ ३५ ॥

In this world those who devote themselves to diverse practices (abhyasa) do not know the Self which is Pure, enlightened, beloved, perfect, transcendental and stainless. 

These verses are not to be misunderstood to mean that sādhanā is unnecessary. Those who have not done sādhanā, Aṣṭāvakra indicates them by the derogatory term 'fool' (mūḍhaḥ). But a sādhaka must know that the sādhanā is the means and the direct experience of the Infinite is the Goal. Very often the seeker comes to confuse the means for the very goal. In ordinary life this often happens. Money is the means for happy living, but there are fools who mistake the means for the end and get exhausted in their worry for and anxiety of collecting money and, in their miserliness, they live but a miserable life! In the spiritual life do not be such a miserable fool! 

The various practices of devotion to the Lord, service to the society, study of the scriptures, reflection upon the truths and even meditation are all means to awaken ourselves from the dreams of the ego and realise our True Nature. To students of higher meditation this warning is appropriate and very necessary. Aṣṭāvakra-gītā is a dialogue between the great sage and an equally great student, Janaka, and hence, the discussion is at this high level. Early seekers should not get confused.

The verse also states that the people who are devoted only to practice (abhyasa) do not know themselves as such. This implies that the practice of yoga, meditation, rituals, etc. is not sufficient to realize the True Nature of the Self. Rather, one needs to transcend the mind, which create the illusion of duality and diversity. The verse suggests that the Self is self-evident and self-revealing, and does not depend on any external means of knowledge or validation.

Similar verses from other Vedic texts, are:

- Yogavashishta 6.2.8: अविद्याकृतबन्धानां विद्याकृतविमोचनम् ।विद्याविद्यात्मकं सर्वं विद्याविद्याविवर्जितम् ॥

For those who are bound by ignorance, knowledge is the cause of liberation. All this is composed of knowledge and ignorance, and is devoid of knowledge and ignorance.

This verse explains the role of Knowledge (vidya) and ignorance (avidya) in the bondage and liberation of the Self. Ignorance is the cause of bondage, as it veils the True Nature of the Self and projects the false notion of the ego and the world. Knowledge is the cause of Realization, as it removes the veil of ignorance and reveals the Self as the Supreme Reality. However, the verse also states that all this, i.e. the phenomenal existence, is composed of Knowledge and ignorance, and is devoid of Knowledge and ignorance. This implies that Knowledge and ignorance are relative and empirical concepts, and do not pertain to the Absolute Reality, which transcends both.

- Bhagavad Gita 13.12:

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥

The Constant Awareness of the Self (Constant Remembrance), the vision of the purpose of the knowledge of Reality, this is declared to be knowledge, and all else is ignorance.

This verse defines the nature of Knowledge (jnana) and ignorance (ajnana) in relation to the Self (atman) and the Reality (tattva). Knowledge is the Constant Remembrance of the Self, which is the essence of one's Being and the witness of all phenomena. Ignorance is everything else signified by the knowledge of the material world. 

Chapter-18, Verse 34

Ashtavakra Gita Verse 18.34

अप्रयत्नात्प्रयत्नाद्वा मूढो नाप्नोति निर्वृतिम् ।तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः ॥ ३४ ॥

The stupid does not attain tranquility either by action or by inaction. The wise one becomes tranquil merely by Knowing the Truth. || 34 ||

The first line contrasts the ignorant and the wise in terms of their approach to action. The ignorant person is confused about whether to act or not, and does not Realize that neither option will lead to Realization. He is attached to the fruits of his actions, and suffers from the dualities of success and failure, pleasure and pain, praise and blame. He is bound by his ego and desires, and does not understand the true nature of Reality.

The second line praises the wise man who has attained the state of nirvriti, or cessation of all mental noise. He is not affected by the fluctuations of the mind, and remains calm and serene in all situations. He does not need to perform any action or renounce any action, because he has Realized the Truth that he is the Self, which is beyond action and inaction. He is free from all bondage and ignorance, and enjoys the bliss of his own being.

The verse implies that the difference between the ignorant and the wise is not in their external behavior, but in their internal Knowledge. The ignorant person is deluded by the appearance of the world, and thinks that he is a separate individual who has to act or refrain from acting to achieve happiness. The wise person has seen through the illusion of the world, and knows that he is the supreme self, which is the source of all happiness. He does not depend on anything outside himself, and is content with his own self-knowledge.

Like this verse there are similar verses from Vedic texts, for examples:

- The Isha Upanishad, verse 1, from the Yajur Veda:

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ १ ॥

All this, whatever moves in this moving world, is enveloped by God.

Therefore, renounce and enjoy; do not covet anyone's wealth. || 1 ||

This verse also teaches the detachment from the fruits of action, and the recognition of the divine presence in all things. It advises the seeker to renounce the sense of ownership and attachment, and to enjoy the gifts of God without greed or envy.

- The Bhagavad Gita, chapter 2, verse 48, from the Mahabharata:

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥

Perform your actions, O Arjuna, being steadfast in yoga, abandoning attachment and remaining balanced in success and failure. Equanimity is called yoga. || 48 ||

This verse also emphasizes the importance of performing one's duty without attachment to the outcome, and maintaining a balanced state of mind in all situations. It defines yoga as the state of equanimity, which is the result of knowing the Self as the Witness of all actions.

- The Yoga Vasistha, chapter 6, verse 2.34, from the Ramayana:

अहंकारविमूढात्मा कर्ताहमिति मन्यते ।अतत्त्वार्थविदो मूढाः कर्मभिर्न सुखी भवेत् ॥ २.३४ ॥

The deluded self, bewildered by egoism, thinks, \"I am the doer\".

The ignorant, who do not know the truth, are not happy with their actions. || 2.34 ||

This verse also criticizes the egoistic notion of being the doer of actions, and the consequent suffering that arises from ignorance of the Truth. It implies that the True Self is not the doer, but the Witness of all actions, and that the happiness lies in the Realization of the Self.

Chapter-18, Verse 33

Ashtavakra Gita Verse 18.33

एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् । धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः ॥ ३३ ॥

The ignorant make a great effort to practise one-pointedness and the stopping of thought, while the wise see nothing to be done and remain in internal stillness like those asleep. (18.33)

The meaning of this verse is that the foolish people who do not understand the True Nature of Reality waste their time and energy in trying to control their mind and senses, thinking that this will lead them to liberation. They do not realize that the mind and the senses are not the source of bondage, but the ignorance of the Self. The wise people, on the other hand, know that they are already free and have nothing to achieve or renounce. They abide in their own Self, which is Pure Consciousness, bliss and peace. They are like those who are internally still, asleep, unaffected by the dreams and illusions of the world.

This verse expresses the core teaching of Advaita Vedanta, which is the non-dual philosophy that asserts that there is only one Reality, which is Brahman, the Absolute and Supreme Self. Everything else, including the individual Self, the mind, the body, the world, etc., is an appearance or a projection of Brahman, and has no independent existence. The goal of human life is to realize this truth and be free from the cycle of birth and death, which is caused by ignorance and attachment.

This verse also contrasts the two approaches to spiritual practice: the path of action and the path of Knowledge. The path of action involves performing various rituals, disciplines, meditations, etc., with the aim of purifying the mind and attaining some higher state of Consciousness. The path of Knowledge involves directly inquiring into the nature of the Self and the Reality, and realizing that one is already the Supreme Self, and nothing else. The path of action is suitable for those who are not ready or qualified for the path of Knowledge, and it can prepare them for the higher wisdom. The path of Knowledge is suitable for those who have a strong discrimination, detachment, and desire for liberation, and it can lead them to the direct experience of the Self.

This Verse can be compared with similar verses from Vedic texts, as follows:

- The Yoga Vasistha is a syncretic work, containing elements of Vedanta, Yoga, Samkhya, Jainism, Pratyabhijña, and Mahayana Buddhism, thus making it, according to Chapple, "a Hindu text par excellence, including, as does Hinduism, a mosaic-style amalgam of diverse and sometimes opposing traditions".  One of the verses from this text that is similar to the Ashtavakra Gita Verse 18.33 is:

योगी योगात्परं याति योगात्परं न विद्यते । योगी योगात्परं याति योगी योगात्परो भवेत् ॥

The yogi goes beyond yoga, there is nothing beyond yoga. The yogi goes beyond yoga, the yogi becomes the Supreme Yoga. (6.2.23)

This verse means that the yogi who practices yoga with the aim of realizing the Self transcends the need for any external or internal means of attaining liberation. There is nothing higher or lower than yoga, which is the union of the individual Self with the Supreme Self. The yogi who goes beyond yoga becomes one with the Supreme Self, which is the Ultimate Goal of Yoga.

- The Vedas are the oldest and most authoritative scriptures of Hinduism, containing hymns, rituals, philosophy, and mythology. They are divided into four collections: the Rigveda, the Yajurveda, the Samveda, and the Atharvaveda. One of the verses from the Vedas that is similar to the Ashtavakra Gita Verse 18.33 is from the Rigveda 1.164.46:

एकं सद्विप्रा बहुधा वदन्ति ।

The Truth is one, the wise call it by many names.

This verse means that there is only One Reality, which is the source and essence of everything, but different people have different names and concepts for it, depending on their culture, tradition, and perspective. The wise people respect the diversity of expressions and paths, but do not lose sight of the unity and identity of the truth.

- The Bhagavad Gita is a part of the epic Mahabharata, and is a dialogue between Krishna, the supreme lord, and Arjuna, the warrior prince, on the eve of a great war. It contains the teachings of various branches of Hindu philosophy, such as Vedanta, Yoga, Karma, Bhakti, etc. One of the verses from the Bhagavad Gita 2.16 that is similar to the Ashtavakra Gita Verse 18.33 is:

नासतो विद्यते भावो नाभावो विद्यते सतः ।उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

The unreal has no existence, the Real never ceases to be. The seers of the Truth have realized the essence of both. 

This verse means that the world of names and forms, which is subject to change and decay, has no absolute reality, while the Self, which is eternal and immutable, has no non-existence. The wise people who have seen the truth have understood the nature of both the relative and the absolute, and have transcended the duality of being and non-being.

Chapter-18, Verse 32

Ashtavakra Gita Verse 18.32

तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढताम् ।

अथवाऽयाति संकोचममूढः कोऽपि मूढवत् ॥ ३२ ॥

An unintelligent (moodhah) person becomes confused on hearing the Real Truth, but the wise man withdraws within (and lives in the eyes of the world) like a fool.

The ‘unintelligent’ (moodhaḥ) means one whose thoughts are turned towards sense gratifications and, therefore, not available for serene and deep reflections. Such an individual if he were to listen to a discourse given out by a Sage upon the highest transcendental Truth in all its absolute glory, such an unprepared student is sure to get confused. 

The same discourse when listened to by a student who has prepared himself with all the disciplines necessary for the comprehension of the infinite Self, gets himself rocketed into his own within, to experience therein the peaceful Self. At this juncture, that student, may be considered by the worldly people as a ‘fool’ (mooḍhaḥ), who is not taking any active part in the competitive world, acquiring wealth, running after objects, panting in passions, indulging in mad revelry and generally getting torn apart between likes and dislikes, through joy and sorrow, amidst pleasure and pain!! 

Hence, Aṣṭāvakra uses the simile ‘like a fool’ – he is not a fool but he is like a fool. A fool is incapable of under-taking any activity in the outer world and, is ever an idler. Yet, he is never quiet as he is full of desires and, so, his mind would be constantly in agitation. A wise man also remains without activities, but his mind is ever quiet and serene within, because in him there are no desires.

Here are similar verses from Vedic texts, for context:

- Mandukya Karika 2.32

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥

There is no dissolution, no birth, none in bondage, none aspiring for wisdom, no seeker of liberation and none liberated. This is the Absolute Truth. 

This verse from the Mandukya Karika, a commentary on the Mandukya Upanishad by Gaudapada, expresses the ultimate non-dual truth of Advaita Vedanta. It negates all the concepts of duality, such as creation and destruction, bondage and liberation, seeker and sought, etc. It affirms that the only Reality is the non-dual Brahman, which is the Self of all.

- Yogavashishta 6.2.48

यथा चन्द्रदर्शनं तोयस्यान्तर्जलेऽवशिष्यते ।तथा ब्रह्मदर्शनं जीवस्यान्तर्हृदि स्थितम् ॥

As the reflection of the moon is seen in water, so the vision of Brahman is seen in the heart of the living being. 

This verse from the Yogavashishta, a dialogue between sage Vasistha and prince Rama, illustrates the analogy of the moon and the water to explain the relation between Brahman and the individual Self. It states that Brahman, the Supreme Reality, is reflected in the heart of the living being, which is the seat of Consciousness. The vision of Brahman is not something external or separate from the Self, but rather something internal and identical with the Self.

- Shiva Sutras 1.12

यथा ह्येकं चिदानन्दं बहुधा कल्पयत्यपि । तथा विश्वं चिदानन्दं बहुधा कल्पयत्यपि ॥

As the one Consciousness-Bliss imagines itself in many ways, so the world of Consciousness-Bliss imagines itself in many ways. 

This verse from the Shiva Sutras, a text of Kashmir Shaivism attributed to Vasugupta, describes the nature of reality as the creative play of Consciousness-Bliss. It asserts that the one Reality, which is the Supreme Consciousness-Bliss, manifests itself in various forms and names, without losing its essence. The world is not an illusion or a bondage, but rather an expression and a freedom of the One Reality.

Chapter-18, Verse 31

Ashtavakra Gita Verse 18.31

निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।

निर्निमित्तमिदं किन्तु निर्ध्यायति विचेष्टते ॥ ३१ ॥

The mind of the Realized One does not engage itself either in meditation or in activity. It becomes meditative and active without any motive spontaneously.

The verse describes the state of a person who has Realized his True Nature as Pure Awareness, the Witness of everything. He does not have any attachment, desire, or motive for meditation or action. He is free from the sense of doership and enjoyership. He is not affected by the dualities of pleasure and pain, righteousness and unrighteousness, or success and failure.

The verse also implies that meditation and action are not opposed to each other, but are both expressions of the same Awareness. The Realized person does not meditate or act with a specific goal or object in mind, but rather with a spontaneous and natural flow of Consciousness. He does not seek anything outside himself, nor does he renounce anything. He is content and peaceful in himself, and in harmony with the world.

The verse also suggests that the way to attain Realization is to cultivate the same attitude of non-attachment, non-doership, and non-objectification in meditation and action. One should not meditate or act with a sense of effort, strain, or expectation, but rather with a relaxed and effortless Awareness. One should not identify with the body, mind, or ego, but rather with the Witness of these. One should not cling to any concept, image, or form, but rather to the formless and infinite Awareness.

The verse can be compared with similar verses from Vedic texts for context. These are:

- Yogavashishta 6.2.8:

यदा नास्ति मनो देहे न चास्ति देहे मनसः । तदा निर्विकल्पो भवति निर्विकारो निरञ्जनः ॥

When there is no mind in the body, and no body in the mind, then one becomes free from all distinctions, modifications, and impurities.

This verse from Yogavashishta, a text that contains the teachings of Sage Vasistha to prince Rama, also describes the State of Realization as one of non-duality, non-identification, and non-differentiation. It also emphasizes the transcendence of the mind and the body, which are the sources of ignorance and bondage.

- Brihadaranyaka Upanishad 4.3.32:

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा । अथ यत्रान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति तदल्पम् ॥

Where one sees nothing else, hears nothing else, knows nothing else, that is the Infinite. But where one sees something else, hears something else, knows something else, that is the finite.

This verse from Brihadaranyaka Upanishad, one of the oldest and most authoritative Upanishads, contrasts the State of Realization with the state of bondage. It also defines the Infinite as the state of non-duality, non-diversity, and non-difference, and the finite as the state of duality, diversity, and difference.

- Bhagavad Gita 5.8-9:

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।

पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन्श्वसन् ॥ प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥

I do nothing at all, thus would the knower of Reality think. Seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes, convinced that it is the senses that move among the sense-objects.

These verses from Bhagavad Gita, a text that contains the teachings of Lord Krishna to Arjuna, also express the attitude of non-doership, non-attachment, and non-involvement in the Realized person. They also illustrate the detachment of the Witness from the activities of the senses and the sense-objects.

Chapter-18, Verse 30

Ashtavakra Gita Verse 18.30

नोद्विग्नं न च सन्तुष्टमकर्तृ स्पन्दवर्जितम् ।

निराशं गतसन्देहं चित्तं मुक्तस्य राजते ॥ ३० ॥

The mind of the God Realized man is never upset or pleased. It shines unmoving, desireless, and free from doubt. (18.30)

The first sentence describes the State of Equanimity of the Realized man, who is neither disturbed by sorrow nor elated by joy. He is detached from the dualities of the world and remains unaffected by them. He does not identify with the body, the senses, or the mind, which are constantly changing and subject to suffering.

The second sentence describes the State of Stillness of the Realized man, who is free from the sense of doership and ownership. He does not perform any action, nor does he experience any reaction. He is beyond the law of karma and the cycle of birth and death. He does not have any desire, attachment, or aversion, which are the causes of bondage and agitation.

The third sentence describes the state of clarity of the Realized man, who is free from doubt and ignorance. He knows his True Nature as Pure Awareness, the Witness of everything. He does not have any false notions or misconceptions about himself or the world. He is Self-Realized and self-sufficient, shining with his own light.

This can be compared with three similar verses from Vedic texts, for context. 

- Yoga Vasistha 6.2.114

न चास्ति किञ्चित् कर्तृत्वं नाकर्तृत्वं न चास्ति मे । अहं चेतन एवास्मि निर्विकल्पो निराकृतिः ॥

There is no doership in me, nor is there non-doership. I am Pure Consciousness alone, without any distinctions or modifications.

- Yoga Vasistha 6.2.115

न चास्ति विषयो नास्ति विषयी नास्ति चात्मनः । एक एवाहमात्मानं विजानामि विमुक्तये ॥

There is no object, nor is there a subject, nor is there a Self. I alone know myself as the One, for the sake of Realization. 

- Yoga Vasistha 6.2.116

न चास्ति बन्धो न मोक्षो न चास्ति सुखदुःखयोः । एक एवाहमद्वैतो निर्विकारो निरञ्जनः ॥

There is no bondage, nor is there Realization, nor is there pleasure or pain. I alone am the non-dual, changeless, and immaculate.

These verses from the Yoga Vasistha, which is a dialogue between sage Vasistha and prince Rama, express the same essence as the Ashtavakra Gita verse, which is a dialogue between sage Ashtavakra and king Janaka. They both emphasize the Supreme State of the God-Realized man, who is free from all concepts, attributes, and limitations, and who realizes his identity with the Absolute Reality. They both belong to the school of Advaita Vedanta, which teaches the non-duality of the Self and Brahman, the Ultimate Reality..

Chapter-18, Verse 29

Ashtavakra Gita Verse 18.29

यस्यान्तः स्यादहंकारो न करोति करोति सः ।

निरहंकारधीरेण न किञ्चिदकृतं कृतम् ॥ २९ ॥

He who feels egoic ownership and doer-ship of his actions within, acts even when not acting, but a wise person who has no sense of ownership or doership, is inactive even when he is active and is free from the effects of such actions.

The first line of the verse contrasts two types of people: one who has a sense of ego (ahaṃkāra) and one who is free from ego (nirahaṃkāra). The egoistic person feels that he is the doer of his actions and the enjoyer of their results. He is attached to his work and its fruits, and he suffers from the dualities of success and failure, praise and blame, happiness and sorrow. He is constantly engaged in action, even when he is not physically active, because his mind is restless and full of desires and fears.

The second line of the verse describes the wise person who is free from ego and has a steady intellect (dhīra). He does not feel that he is the doer of his actions, nor does he seek their results. He is detached from his work and its fruits, and he remains calm and content in all situations. He is not affected by the dualities of the world, nor does he have any desires or fears. He is not engaged in action, even when he is physically active, because his mind is serene and full of wisdom.

The third line of the verse states that there is no difference between action and inaction for the wise person who is free from ego. He does not have any sense of done or undone, because he knows that he is not the agent of his actions, but only a Witness of them. He does not take credit or blame for anything, because he knows that everything is governed by the Supreme Will of God. He does not have any attachment or aversion to anything, because he knows that everything is transient and illusory. He is always in a state of peace and bliss, because he knows that his True Nature is the Self, which is eternal and Real.

The verse can be compared with similar verses from Vedic texts:

- In the Bhagavad Gita, Chapter 4, Verse 18, Lord Krishna says to Arjuna:

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८ ॥

He who sees inaction in action, and action in inaction, he is wise among men, he is a yogi and a performer of all actions.

This verse conveys the same idea as the Ashtavakra Gita verse, that the wise person who is free from ego sees no difference between action and inaction, and performs all actions without attachment or expectation.

- In the Yogavashishta, Chapter 6, Section 2, Verse 34, Sage Vasistha says to Rama:

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः । परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति ॥ ३४ ॥

Not by action, nor by progeny, nor by wealth, but by renunciation alone some attain immortality.

That which is the Supreme Self is hidden in the Cave of the Heart, and it shines forth when the seekers enter it.

This verse implies that the wise person who is free from ego renounces all worldly attachments and realizes the Self, which is situated in the Heart and is the source of immortality and Bliss.

- In the Mundaka Upanishad, Chapter 3, Section 1, Verse 3, the sage Angiras says to the student Shaunaka:

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान्पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥ ३ ॥

When he sees the golden-hued creator, the Lord, the person, the source of Brahman, then the wise one, shaking off all good and evil deeds, becomes stainless and attains Supreme Equality.

This verse suggests that the wise person who is free from ego sees the Supreme Reality, which is the cause of all creation, and transcends all dualities and distinctions, becoming one with the Absolute.

Chapter-18, Verse 28

Ashtavakra Gita Verse 18.28

असमाधेरविक्षेपान्न मुमुक्षुर्न चेतरः । निश्चित्य कल्पितं पश्यन्ब्रह्मैवास्ते महाशयः ॥ २८ ॥

He who is beyond mental stillness and distraction, does not desire either liberation or anything else. Recognising that things are just constructions of the imagination, that great soul lives as God here and now.

The first line of the verse describes the state of a person who has transcended the dualities of samadhi (mental absorption) and vikshepa (mental agitation). Such a person is neither a mumukshu (seeker of liberation) nor a cetara (one who is attached to worldly objects). He is free from all desires and expectations, and does not depend on any external condition for his happiness.

The second line of the verse reveals the secret of his freedom. He has firmly realised that all phenomena are kalpita (imagined) by the mind, and have no independent existence apart from Consciousness. He does not take them as real or unreal, but as mere appearances in the mirror of Awareness. He sees everything as brahma (the Absolute Reality), which is his own True Nature.

The third line of the verse praises the greatness of such a person. He is a mahashaya (great soul), who lives as God (brahma) here and now. He does not need to wait for Realization after death, or to perform any rituals or practices to attain it. He is already liberated, and enjoys the Bliss of his own being in every moment.

The verse from the Ashtavakra Gita can be compared with similar verses from other Vedic texts:

- In the Yoga Vasistha, sage Vasistha tells Rama: 

"The world is like a city seen in a mirror, and the Supreme Self is the viewer of that city. The world is neither real nor unreal, but a reflection of the Self. The Self is neither bound nor free, but ever blissful."

- In the Mandukya Upanishad, it is said: 

"That which is not seen, though within us, that is the Self, the Supreme Reality. Knowing that one goes beyond death. There is no other way to Realization."

- In the Bhagavad Gita, Krishna says: 

"He who sees me in all things, and all things in me, he never loses sight of me, nor do I lose sight of him. He who is established in unity, worships me, who dwells in all Beings, in whatever way he lives, he lives in me." 

These verses convey the same message of non-duality, that the self is the only reality, and that one who knows this is free from all bondage and sorrow. They also emphasise the importance of direct experience, rather than intellectual understanding, of this truth. They inspire us to realise our true nature, and to live in harmony with all beings..

Chapter 18, Verse 27

Ashtavakra Gita Verse 18.27 

नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः । न कल्पते न जानाति न शृणोति न पश्यति ॥ २७ ॥

The wise man who has withdrawn himself from unnecessary thoughts and has attained complete repose, neither thinks nor knows nor hears nor sees.

The verse describes the state of a wise person (dhīra) who has exhausted 

(suśrānta) all kinds of thoughts (nānāvicāra) and has reached (āgata) the state of rest (viśrānti), which is the Supreme Bliss of the Self.

In this state, the wise person does not engage (kalpate) in any mental activity, does not know (jānāti) anything other than the Self, does not hear (śṛṇoti) or see (paśyati) any external objects, as he is absorbed in the Pure Awareness of his own Being.

The verse implies that the wise person has transcended the limitations of the body, mind and senses, and has realized his true nature as the one, indivisible, eternal and self-luminous Consciousness, which is the Witness of everything, but is not affected by anything.

Some similar verses from other Vedic texts are:

- Mandukya Upanishad

यदा न मनसो भावो न चाक्षुषो रूपदर्शनम् । न श्रोत्रस्य श्रवणं वाचा न वाग्व्याहार एव च ॥

When there is no thought in the mind, no vision in the eye, no hearing in the ear, no speech in the mouth, and no communication at all. 

This verse is from the Mandukya Upanishad, which is one of the principal Upanishads that expounds the doctrine of Advaita Vedanta. The verse describes the state of deep sleep (suṣupti), which is the third of the four states of consciousness, according to the Upanishad. In this state, the individual self (jīva) merges with the causal self (kāraṇa), which is the source of all ignorance (avidyā) and latent impressions (saṃskāra). The verse also hints at the fourth state of consciousness, which is the supreme state (turīya), where there is no duality or distinction between the self and the Self, and where there is only pure awareness.

- Yoga Vasistha

यदा नास्ति मनो बुद्धिर्नाहंकारो न चेतनः । यदा नास्ति चिदानन्दो निर्विकल्पो निराकृतिः ॥

When there is no mind, no intellect, no ego, no Consciousness, when there is no Bliss of consciousness, no distinction, no form. 

This verse is from the Yoga Vasistha, which is a syncretic text that contains elements of Vedanta, Yoga, Sāṃkhya, Jainism, Pratyabhijñā, and Mahāyāna Buddhism. The verse describes the state of dissolution (laya), which is the first of the four stages of Realization, according to the text. In this state, the individual self (jīva) dissolves all its mental modifications (vṛtti) and latent impressions (saṃskāra) in the cosmic Self (īśvara), which is the source of all creation (māyā) and manifestation (śakti). The verse also hints at the second stage of liberation, which is the state of tranquility (śānti), where there is no trace of ignorance (avidyā) or duality (dvaita).

- Ashtavakra Gita

यदा नास्ति विकल्पोऽयं नास्ति चेतन एव च ।

यदा नास्ति चिदानन्दो नास्ति बन्धो न मोक्षतः ॥

When there is no distinction, no consciousness, when there is no bliss of consciousness, there is no bondage, nor liberation.

This verse is from the Ashtavakra Gita. The verse describes the state of non-duality (advaita), which is the Ultimate Reality, according to the text. In this state, there is no difference between the individual self (jīva) and the Supreme Self (brahman), which is the only Reality, and which is Pure Awareness (cit), bliss (ānanda), and being (sat). The verse also negates the concepts of bondage (bandha) and liberation (mokṣa), which are relative and illusory, and which depend on the false notion of duality (dvaita)..