Chapter-18, Verse 60

Ashtavakra Gita Verse 18.60 

स्वभावाद्यस्य नैवार्तिर्लोकवद्व्यवहारिणः ।

महाह्रद इवाक्षोभ्यो गतक्लेशः स शोभते ॥ ६० ॥

One who, due to his inner disposition even when engaged in practical affairs of life, does not have any distress, like ordinary people have; he remains unagitated like a vast lake, with all his sorrows extinguished, he indeed, shines.

This verse describes the state of a person who has Realized his True Self as the Supreme Reality. He is free from all attachments, desires, and fears that cause suffering in the world. He does not identify with his body, mind, or ego, but with his pure consciousness that is blissful, eternal, and unchanging. He is not affected by the dualities of pleasure and pain, success and failure, honor and dishonor, etc. 

He lives in the present moment, without any expectations or regrets. He is like a great lake that is calm and serene, unaffected by the waves and storms on the surface. He shines with the radiance of his inner peace and joy.

This verse is similar to some other verses from Vedic texts that also express the idea of Realization, detachment, and equanimity. 

- In the Bhagavad Gita, Chapter 2, Verse 70, Krishna says:

आपूर्यमाणमचलप्रतिष्ठं

समुद्रमापः प्रविशन्ति यद्वत् |

तद्वत्कामा यं प्रविशन्ति सर्वे

स शान्तिमाप्नोति न कामकामी || ७० ||

He attains peace who, having relinquished all desires, is the same in success and failure, just as the ocean is the same to all the rivers that enter it. 

- In the Mundaka Upanishad, Chapter 3, Section 2, Verse 8, it is said:

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ ८ ॥

When the five senses and the mind are still, and the intellect wavers not, that, they say, is the Highest State. 

- In the Yoga Sutras, Chapter 1, Verse 2, Patanjali defines yoga as:

योगश्चित्तवृत्तिनिरोधः

Yoga is the restraint of the modifications of the mind.

These verses also convey the message that the Ultimate Goal of human life is to attain a state of inner peace and harmony, by transcending the fluctuations of the mind and the senses, and by realizing one's True Nature as the Self.

Chapter-18, Verse 59

Ashtavakra Gita Verse 18.59

सुखमास्ते सुखं शेते सुखमायाति याति च ।

सुखं वक्ति सुखं भुङ्क्ते व्यवहारेऽपि शान्तधीः ॥ ५९ ॥

Even in practical affairs of life, the wise one, of peaceful mind, sits happily, sleeps happily, moves happily, speaks happily and eats happily.

The meaning of this verse is that a person who has attained the state of tranquility and equanimity of mind is always happy, regardless of the external circumstances. He does not depend on anything or anyone for his happiness, nor does he get disturbed by anything or anyone. He enjoys everything that comes his way, without attachment or aversion. He is free from desires, fears, and worries. He is content with himself and his own Nature. He is a man of wisdom, who has realized his True Self.

Some of the similar verses from other Vedic texts are:

 - Isha Upanishad

यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।

तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥

He who sees all beings in the Self, and the Self in all beings, he never suffers from delusion or grief, as he sees the oneness of all.

 - Katha Upanishad

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥

When all the desires that dwell in his heart are gone, then the mortal becomes immortal, and attains Brahman here.

 - Bhagavad Gita

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।

समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥

He who is content with whatever he gets, who is free from the pairs of opposites, who is free from envy, who is balanced in success and failure, he is not bound even by doing actions.

Chapter-18, Verse 58

Ashtavakra Gita Verse 18.58 

अकुर्वन्नपि संक्षोभाद्व्यग्रः सर्वत्र मूढधीः ।

कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः ॥ ५८ ॥

Even when doing nothing the fool is agitated by restlessness, while a skilful man remains undisturbed even when doing what there is to do. 

The meaning of this verse is that the state of mind of a person determines his or her bondage or liberation, not the actions that he or she performs. A fool is always restless and distracted by the objects of the senses, even when he or she is not engaged in any activity. Such a person is ignorant of his or her true nature as Pure Awareness, and is attached to the false notion of being the doer and the enjoyer of the results. 

A skilful man, on the other hand, is calm and composed even when he or she is performing the duties of his or her life. Such a person is aware of his or her true nature as the Witness of everything, and is detached from the identification with the body and the mind. He or she does not have any desire or aversion for the outcomes of the actions, and is free from anxiety and sorrow.

This verse teaches us that the key to Realization is not to renounce the world and its activities, but to renounce the ego and its attachments. It is not the action that binds us, but the attitude with which we perform it. If we act with the sense of doership and ownership, we create karma and suffer its consequences. If we act with the sense of surrender and service, we dissolve karma and attain peace. The wise man is not affected by the dualities of pleasure and pain, success and failure, honor and dishonor, because he or she knows that they are transient and illusory. He or she remains in the state of equanimity and bliss, which is his or her true nature.

Similar Vedic Verses:

- In the Bhagavad Gita, Lord Krishna says to Arjuna:

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २.४७ ॥

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. 

- In the Isha Upanishad, the seer says:

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतँ समाः ।

एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २ ॥

Performing action here, one should desire to live a hundred years. Thus it is in your case; there is no other way than this by which action will not cling to a man. 

- In the Yoga Sutras of Patanjali, the sage defines the practice of non-attachment as:

वैराग्यमेव च निरोधकारणं चित्तस्य ॥ १.१५ ॥

Non-attachment is the Mastery of Consciousness, when the desire for both the seen and the unseen is extinguished. 

Chapter-18, Verse 57

Ashtavakra Gita Verse 18.57

कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः ।

शून्याकारा निराकारा निर्विकारा निरामयाः ॥ ५७ ॥

The world is only a duty for them who do not see it. The wise who are of the form of emptiness, formless, unchanging and spotless see no such thing.

The meaning of this verse is that the sense of obligation and attachment to worldly actions is a source of bondage and suffering for those who are ignorant of their True Nature. They are deluded by the appearance of multiplicity and diversity in the phenomenal world, and they identify themselves with their body, mind and ego. They do not realize that they are essentially the pure, eternal and blissful Self, which is beyond all attributes and modifications.

The wise, on the other hand, have realized their identity with the Supreme Brahman, which is the substratum of all existence. They are free from all desires, fears and sorrows, and they abide in the state of Peace and Bliss. They see the world as an illusion, a projection of their own Consciousness, and they are not affected by its changes and troubles. They are of the form of emptiness, meaning that they have no limitations or boundaries. They are formless, meaning that they have no shape or size. They are unchanging, meaning that they are not subject to birth, death or decay. They are spotless, meaning that they are pure and untainted by any impurity or sin.

This verse expresses the essence of the Advaita Vedanta philosophy, which teaches the non-dualism of the Self and Brahman, and the illusory nature of the world. It also echoes the teachings of Buddhism, which advocates the Realization of emptiness (shunyata) and the cessation of suffering (nirvana).

There are many verses from other Vedic texts that convey similar ideas. 

- From the Bhagavad Gita:

नासतो विद्यते भावो नाभावो विद्यते सतः ।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २.१६ ॥

The unreal has no existence; the Real never ceases to be. The Truth about both has been realized by the seers of the essence. 

This verse explains the difference between the transient and the eternal, the relative and the absolute, the phenomenal and the noumenal. The unreal refers to the world of names and forms, which is subject to change and destruction. The Real refers to the Brahman, which is the immutable and indestructible reality behind all appearances. The seers of the essence are those who have attained the vision of the Truth, and who have transcended the duality of the unreal and the Real.

- From the Yoga Sutras of Patanjali:

योगश्चित्तवृत्तिनिरोधः ॥ १.२ ॥

Yoga is the cessation of the fluctuations of the mind. 

This is the definition of yoga given by Patanjali, the founder of the classical system of yoga. It implies that the goal of yoga is to calm and control the mind, which is the source of all suffering and ignorance. By stopping the modifications of the mind, one can attain the state of samadhi, which is the union of the individual Consciousness with the universal Consciousness. 

Chapter-18, Verse 56

Ashtavakra Gita Verse 18.56

सन्तुष्टोऽपि न सन्तुष्टः खिन्नोऽपि न च खिद्यते ।

तस्याश्चर्यदशां तां तां तादृशा एव जानते ॥ ५६ ॥

Even when pleased he is not pleased, not suffering even when in pain. Only those like him can know the wonderful state of such a man.

The meaning of this verse is that the enlightened person is free from all dualities and attachments. He is not affected by the changes of the world, nor by the emotions of the mind. He is content in himself, but not attached to his contentment. He is indifferent to pleasure and pain, but not insensitive to them. He is in a state of wonder, but not bewildered by it. He is beyond the reach of ordinary understanding, and only those who have attained the same state can comprehend him.

The verse expresses the paradoxical and sublime nature of the Self-Realized person, who has transcended the limitations of the ego and the senses. He is not bound by the conventional notions of happiness and sorrow, gain and loss, honor and dishonor. He is not swayed by the praise or blame of others, nor by his own thoughts and feelings. He is established in his own essence, which is pure consciousness, bliss, and peace.

The verse also implies that the state of enlightenment is not something that can be taught or learned by intellectual means. It is a direct and intuitive experience that can only be attained by the grace of the supreme reality, which is one's own true self. Only those who have realized their own Self can recognize and appreciate the Self of others. They are the rare and fortunate ones who have reached the goal of human life.

There are many verses in the Vedic texts that convey similar ideas to this verse. 

- In the Bhagavad Gita, Lord Krishna says to Arjuna:

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ १० ॥

He who performs actions, offering them to Brahman, abandoning attachment, is not tainted by sin, just as a lotus leaf is not moistened by water. 

This verse describes the attitude of a karma yogi, who dedicates all his actions to the supreme reality, without expecting any personal reward or result. He is not attached to his actions or their outcomes, and thus remains unaffected by their merits or demerits. He is like a lotus leaf, which floats on the water but does not get wet by it.

- In the Mundaka Upanishad, the sage Angiras says to the student Shaunaka:

यथा नद्यः स्यन्दमानाः समुद्रे अस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः

परात्परं पुरुषमुपैति दिव्यम् ॥ ८ ॥

As the flowing rivers disappear in the sea, losing their name and form; so a wise man, freed from name and form, goes to the divine person who is beyond all. 

This verse compares the state of liberation to the merging of the rivers into the ocean. The rivers lose their individual identity and become one with the vast and infinite sea. Similarly, the wise man, who has Realized his True Self, transcends the limitations of name and form, which are the products of ignorance and illusion. He attains the supreme person, who is the source and essence of all existence.

- In the Yoga Sutras of Patanjali, the definition of yoga is given as:

योगश्चित्तवृत्तिनिरोधः ॥ २ ॥

Yoga is the restraint of the modifications of the mind. 

This verse explains the goal and method of yoga, which is to control and calm the fluctuations of the mind. The mind is constantly changing and creating various thoughts, emotions, and impressions, which cause bondage and suffering. By practicing the eight limbs of yoga, which include ethical disciplines, physical postures, breath control, sensory withdrawal, concentration, meditation, and absorption, one can achieve the state of yoga, which is the cessation of the mind's activity. In this state, one is able to Realize one's Self. 

Chapter-18, Verse 55

Ashtavakra Gita Verse 18.55 

भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः ।

विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ॥ ५५ ॥

By servants, sons, wives, grandsons, and relatives of the clan: even when ridiculed, the yogi does not go to any distortion of the mind. 

The meaning of this verse is that a true yogi, who has realized the Supreme Self, is not affected by the praise or blame of others. He is indifferent to the worldly attachments and honors that may come his way. He is not disturbed by the insults or mockery of his family or relatives, who may not understand his spiritual quest. He remains calm and serene in his inner state (sama buddhih), which is beyond the fluctuations of the mind.

This verse illustrates the detachment and equanimity of a Realized person, who has transcended the dualities of pleasure and pain, honor and dishonor, gain and loss. He is not swayed by the opinions of others, nor does he seek their approval or validation. He is content and happy in his own Self, which is the Source of all Bliss and peace.

Similar Vedic Verses:

- Maitri Upanishad

यस्मिन्निदं यस्य च वेद सर्वं यस्यानुभूतिं न विदुष्टराः । यस्यान्तःसुखे सुखितो निरीहो यस्यात्मसम्पदि तुष्यति धीरः ॥

He in whom this (universe) is, he who knows all this, whose experience none can comprehend; he who is happy within, without desire, he who is wise and content in his own Self. 

This verse describes the characteristics of a wise person, who has realized the unity of the Self and the universe. He is not dependent on external objects or events for his happiness, nor does he have any desire or expectation. He is satisfied and joyful in his own Self, which is the essence of all existence.

- Bhagavad Gita

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥

There is no intelligence in the unsteady, nor is there meditation in the unsteady; nor is there peace for the un-meditative, and how can the restless have happiness? 

This verse is spoken by Lord Krishna to Arjuna, who is facing a moral dilemma on the battlefield. Krishna teaches him the principles of yoga, which is the discipline of the mind and the senses. He says that one who is not steady in his mind, who is distracted by the worldly objects and emotions, cannot attain the higher wisdom or the inner peace. He also says that one who is not peaceful cannot be happy, as happiness is the result of a calm and serene mind.

- Katha Upanishad

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥

When all the desires that dwell in the heart are cast away, then the mortal becomes immortal, and attains Brahman here. 

This verse is a dialogue between the young boy Nachiketa and the god of death Yama, who teaches him the secrets of life and death. Yama says that the root cause of bondage and suffering is the attachment to the desires that arise in the heart. He says that one who renounces all the desires, and realizes the Supreme Self, which is Brahman, becomes free from the cycle of birth and death, and attains immortality and Bliss.

Chapter-18, Verse 54

Ashtavakra Gita Verse 18.54 

श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियम्। दृष्ट्वा संपूज्य धीरस्य न कापि हृदि वासना ।।

Whether he is honouring a Vedic scholar, the gods or the holy places or seeing a woman, a king or a beloved one, not a bit of desire ever springs in the heart of the wise one.

The meaning of this verse is that the wise one, who is free from attachment and egoism, does not have any craving or longing for anything in the world. He is content and peaceful in his own Self, which is the Supreme Reality. He does not seek anything from anyone, nor does he depend on anyone for his happiness. He is the embodiment of wisdom and bliss, and by seeing and worshipping him, one can attain the same state of Realization.

The verse implies that the wise one is not an ordinary person, but a Realized Sage who has transcended the duality of the world and the limitations of the mind. He is not affected by the pairs of opposites, such as pleasure and pain, gain and loss, honor and dishonor, etc. He is equal to all beings, and does not discriminate between friend and foe, high and low, good and bad, etc. He is the knower of the Self, and the Self of all. He is the Guru, the teacher, who can guide the seekers to the Ultimate Truth.

The verse also suggests that the way to attain the same state of wisdom and bliss as the wise one is to see and worship him. This means to recognize and respect the presence of the divine in him, and to follow his teachings and example. By seeing and worshipping the wise one, one can purify one's mind and heart, and develop the qualities of detachment, discrimination, devotion, and surrender. By doing so, one can gradually realize one's own true nature, which is identical to that of the wise one.

Similar verses from other Vedic texts are:

- Shvetashvatara Upanishad 6.23

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ।

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥

He who has Supreme devotion to God, and as to God so to the Guru, to him these truths are revealed, O great one.

- Chandogya Upanishad 6.14.2

आचार्यवान् पुरुषो वेद ।

One who has a Teacher knows.

Chapter-18, Verse 53

Ashtavakra Gita Verse 18.53

विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् ।

निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ॥ ५३ ॥

The wise who are rid of imagination, unbound and with unfettered awareness may enjoy themselves in the midst of many goods, or alternatively go off to mountain caves. 

The meaning of this verse is that one who has eliminated the projections and illusions of the mind, and has attained a state of freedom and clarity, is not bound by any worldly pleasures or pains. Such a person can either enjoy the abundance of life, or withdraw to solitude and meditation, without being affected by either. Such a person has Realized the True Nature of the Self, which is beyond all duality and diversity.

This verse conveys the message of liberation from the bondage of ignorance and desire, and the attainment of the Supreme Knowledge of the Self. It emphasizes the importance of renouncing the ego and the sense of ownership, and becoming peaceful and detached from the world. It also shows the flexibility and spontaneity of the liberated person, who can adapt to any situation and remain content.

Similar Vedic texts:

Brihadaranyaka Upanishad 4.4.6:

यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते आत्मानमेवावरुणुते तदस्य भवति वेदोऽन्तरं यद्वेदोऽन्तरं तदस्य भवति य एवं वेद ॥ ६ ॥

When he makes room in this (heart) for that (Self), he should hide the Self in it. The breath is indeed the Veda; the Veda is indeed the breath. For this reason, when there is room in the breath, there is room in the Veda. He who knows this has the Veda in his breath. 

This verse teaches that one should meditate on the Self in the Heart, and identify with it as the source of life and knowledge. The breath is the symbol of the Veda, which is the expression of the Self. By controlling the breath, one can control the mind and attain the self. The Self is the essence of all Vedas, and the one who knows this has the supreme wisdom.

Bhagavad Gita 5.20:

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ २० ॥

He who neither rejoices on obtaining what is pleasant nor grieves on obtaining what is unpleasant, who is steadfast in Knowledge, who is not deluded, and who knows Brahman, abides in Brahman.

This verse describes the state of a person who has Realized Brahman, the Supreme Reality. Such a person is free from the dualities of pleasure and pain, and remains calm and composed in all situations. Such a person has a firm and clear understanding of the Truth, and is not deluded by the appearances of the world. Such a person is established in Brahman, and experiences the bliss of the Self.

Yoga Sutra 1.2:

योगश्चित्तवृत्तिनिरोधः ॥ २ ॥

Yoga is the restraint of the modifications of the mind.

This verse defines the goal and the means of yoga, which is to attain the state of Pure Awareness by controlling the fluctuations of the mind. The mind is constantly changing and creating various thoughts, emotions, and impressions, which obscure the True Nature of the Self. By practicing yoga, one can calm the mind and stop its modifications, and thus Realize the Self as the Witness of all phenomena..

Chapter-18, Verse 52

Ashtavakra Gita Verse 18.52 

उच्छृङ्खलाप्याकृतिका स्थितिर्धीरस्य राजते ।

न तु संस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ॥ ५२ ॥

The conduct of the Wise One, which is unrestricted (by motive) shines, being spontaneous, that is free from pretence; but not the deliberate calmness of the foolish, whose mind is attached (and full of desires).

- The wise person is free from all attachments, desires, and expectations. He or she acts naturally and spontaneously, without any pretense or calculation. His or her state of mind is calm, clear, and contented, regardless of the external circumstances. This is the true state of liberation and peace, which is worthy of admiration and emulation.

- The fool, on the other hand, is bound by his or her attachments, desires, and expectations. He or she tries to imitate the wise person by suppressing or controlling his or her thoughts, emotions, and actions. He or she assumes a false pose of tranquility and detachment, which is artificial and temporary. This is not the true state of Realization and peace, but a mere semblance and deception.

- The verse implies that the true state of Realization and peace cannot be attained by mere outward appearance or effort, but by inner Realization and transformation. The wise person does not need to do anything to be free and peaceful, because he or she is already free and peaceful. The fool, however, needs to do a lot to appear free and peaceful, because he or she is not free and peaceful.

Similar Vedic Verses:

- Bhagavad Gita 18.52

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।

ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ १८-५२॥

Dwelling in solitude; eating but little; speech, body and mind subdued; always engaged in meditation and concentration; taking refuge in dispassion; 

This verse describes the qualities of a person who is striving for Realization and peace. It emphasizes the importance of renunciation, discipline, and meditation as the means to attain the Supreme State of Knowledge and Bliss.

- Yogavashishta 2.18.35

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।

मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥ २-१८-३५॥

Having studied, understood and realized its philosophy, one does not stand in need of any other performance (askesis, mantra chanting etc.) for Realization.

This verse declares the supremacy of the philosophy of non-duality and Self-Knowledge as the ultimate goal and means of Realization and peace. It asserts that once one has Realized the Truth of one's own nature, there is nothing else to be done or achieved.

- Mandukya Upanishad Karika

न विद्यते यत्र विकारः कश्चिद्विशुद्धचैतन्यमात्मतत्त्वम् । तदेव शान्तं तदेव शाश्वतं तदेव सर्वं तदेवाहमस्मि ॥ १००॥

There is no modification whatsoever in the Pure Consciousness, which is the essence of the Self. That alone is peaceful, that alone is eternal, that alone is all, that alone I am.

This verse reveals the nature of the Self as Pure Consciousness, which is beyond all changes, limitations, and distinctions. It affirms the identity of the Self with the Absolute Reality, which is the source of peace, eternity, and universality.

Chapter-18, Verse 51

Ashtavakra Gita Verse 18.51

अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा। तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः॥५१॥

When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end.

The meaning of this verse is that the root cause of bondage and suffering is the identification of oneself with the body-mind complex, which leads to the sense of ownership and enjoyership. When one realizes that one is not the doer or the experiencer of actions and their results, but the Pure Witness of everything, then the mental modifications (cittavṛttis) that create the illusion of duality and diversity cease to exist. One attains the state of peace, bliss and freedom, which is one's True Nature.

This verse is in line with the core teaching of Advaita Vedanta, which asserts that the Ultimate Reality is Brahman, the non-dual, self-luminous, infinite and eternal Consciousness, and that the individual Self (jīva) is not different from Brahman. The apparent difference is due to the superimposition of the limiting adjuncts (upādhis) of the body, senses and mind, which are products of ignorance (avidyā). When ignorance is dispelled by the Knowledge of one's identity with Brahman, the bondage of karma and rebirth is also destroyed.

Similar verses from other Vedic texts, are:

 - Yogavāsiṣṭha

अहं नाम न विद्यते भोक्तृत्वे चापि कर्मणि ।

अहं नाम न विद्यते भोक्तृत्वे चापि कर्मणि ॥

There is no such thing as 'I' in the enjoyer or in the action.

This is from the Yogavāsiṣṭha, Chapter VI, Part 2, Sarga 215, Verse 5. It conveys the same idea as the Ashtavakra Gita verse, that the notion of 'I' as the doer or the enjoyer is an illusion, and that there is no reality in the action or its result.

 - Avadhūta Gītā

नाहं कर्ता हरिः कर्ता चिद्रूपोऽहं सदाशिवः ।

I am not the doer, Hari is the doer, I am of the Nature of Consciousness, I am always auspicious.

This is from the Avadhūta Gītā, Chapter 1, Verse 20. It expresses the same Truth as the Ashtavakra Gita verse, but in a more devotional tone, attributing the agency to Hari, the Supreme Lord, and affirming one's identity with the Pure Consciousness, which is always auspicious (sadāśiva).

 - Śvetāśvatara Upaniṣad

न कर्मणि लिप्यते पापकेन पापं न चात्मनि विद्यते ।

One is not tainted by sin by doing actions, nor does sin exist in the Self.

This is from the Śvetāśvatara Upaniṣad, Chapter 5, Verse 11. It conveys the same message as the Ashtavakra Gita verse, that one is not affected by the good or evil consequences of actions, as one is the Self, which is beyond sin and virtue.

Chapter-18, Verse 50

Ashtavakra Gita Verse 18.50 

स्वातन्त्र्यात्सुखमाप्नोति स्वातन्त्र्याल्लभते परम् । स्वातन्त्र्यान्निर्वृतिं गच्छेत्स्वातन्त्र्यात्परमं पदम् ॥ ५० ॥

By Inner Freedom one attains happiness, by Inner Freedom one reaches the Supreme, by Inner Freedom one comes to absence of thought, by Inner Freedom to the Ultimate State. 

The meaning of this verse is that the True Source of happiness, liberation, peace and perfection is not dependent on any external factors, but on one's own Inner Freedom. Inner Freedom is the Realization of one's True Nature as Pure Awareness, the Witness of all phenomena, unattached and formless. Inner Freedom is not a result of any action, but a state of being that is always available to those who abide in their own Self. Inner freedom is the essence of the Advaita Vedanta philosophy, which teaches that there is no difference between the individual Self and the Supreme Self, and that all duality is illusory.

The verse implies that one who has attained Inner Freedom does not need any other means or practices for achieving happiness, liberation, peace and perfection. All these are natural consequences of Inner Freedom, which is the highest goal and the highest state of existence. One who has Inner Freedom is free from all bondage, ignorance, desire, fear, sorrow and suffering. One who has Inner Freedom is established in the Bliss of the Self, which is beyond all description and comparison.

The verse also suggests that Inner Freedom is the only way to transcend the mind and its modifications, which are the cause of all confusion and delusion. By Inner Freedom, one comes to the absence of thought, which is not a state of dullness or inertia, but a state of Pure Awareness, which is the substratum of all thoughts. By inner freedom, one attains the Ultimate State, which is not a state of becoming or changing, but a state of Being, which is the Reality of all states.

Similar verses from other Vedic texts, are as follows:

- Brihadaranyaka Upanishad

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः |

किमिच्छन्कस्य कामाय शरीरमनुसञ्ज्वरेत् ||

If a person knows the Self as "I am this", what could he desire and what could he suffer for the sake of the body? 

The Knowledge of the Self is the sole Reality and the identity of the Self and Brahman, the Supreme Reality, is the source of Freedom from all desire and suffering. The verse implies that the body and the world are not real, but are mere appearances in the Self, and that one who knows this is not affected by them.

- Maitri Upanishad

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः |

तदा देवमुनिर्ज्ञात्वा सुखी स्याद्बहुधा जनः ||

When people will be able to cover the sky with leather, then by knowing God and the Sage, one will be happy in many ways.

The verse uses a metaphor to illustrate the impossibility of attaining happiness by external means, and the necessity of knowing the Inner Reality of God and the Sage, who are one and the same. 

Chapter-18, Verse 49

Ashtavakra Gita Verse 18.49

यदा यत्कर्तुमायाति तदा तत्कुरुते ह्यृजुः।

शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत्॥१८- ४९॥

When something comes to be done, he does it then, being straightforward. Good or bad, his actions are like those of a child. (18.49)

The verse describes the state of mind of a Realized person, who is free from attachment, desire, and ego. He does not act with any motive or expectation of results, but simply responds to the situations as they arise, without any deliberation or hesitation. He is spontaneous and natural, like a child, who does not discriminate between good and bad, right and wrong, or pleasant and unpleasant.

The verse also implies that the Realized person does not have any sense of agency or doership, but recognizes that everything is done by the Supreme Self, which is his True Nature. He does not identify with the body, mind, or intellect, but remains as the witness of all phenomena. He is not affected by the dualities of life, such as pain and pleasure, success and failure, or honor and dishonor. He is content and peaceful in all circumstances, knowing that everything is transient and illusory.

The verse also suggests that the Realized person does not follow any rules or regulations, but acts according to his own intuition and wisdom, which are in harmony with the cosmic law. He does not need any external guidance or authority, but trusts his own inner light. He does not impose his will or views on others, but respects their freedom and diversity. He does not judge or criticize anyone, but sees everyone as his own self.

This can be compared with similar verses from Vedic texts:

- The Bhagavad Gita Verse 18.49 says:

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।

नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति॥१८- ४९॥

Those whose intellect is unattached everywhere, who have mastered their mind, and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action. (18.49)

- The Yogavashishta Verse 6.2.215.6 says:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान्।

बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा॥६- २- २१५- ६॥

Having learnt the methods of Realization, expounded in this work which brings about direct intuition, even a child comes to Realize the Self. (6.2.215.6)

- The Mundaka Upanishad Verse 3.1.4 says:

यथा नद्यः स्यन्दमानाः समुद्रे अस्तं गच्छन्ति नामरूपे विहाय। तथा विद्वान्नामरूपाद्विमुक्तः

परात्परं पुरुषमुपैति दिव्यम्॥३- १- ४॥

As the rivers flowing into the ocean lose their names and forms, so the wise person, freed from name and form, attains the Supreme Self, the divine. (3.1.4)

Chapter-18, Verse 48

Ashtavakra Gita Verse 18.48 

वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः ।

नैवाचारमनाचारमौदास्यं वा प्रपश्यति ॥ ४८ ॥

He whose mind is Pure and undistracted from the simple hearing of the Truth, the wise one, no more sees what is proper and improper action or even what is inaction. 

The meaning of this verse is that the one who has attained the clear and Pure understanding of the Ultimate Reality (vastu) by merely listening to the teachings of the scriptures or the Guru, does not see any difference between right and wrong actions, or between attachment and detachment. He is free from all dualities and conflicts, and remains in a state of peace and bliss. He does not need to perform any rituals, duties, or practices to attain Realization, as he has already Realized his true nature as the witness of everything.

This verse expresses the essence of the Advaita Vedanta philosophy, which asserts that the Self (atman) is identical with the Supreme Reality (brahman), and that the apparent multiplicity and diversity of the world is due to ignorance 

(avidya) of this Truth. The only way to overcome this ignorance is to gain the direct and immediate Knowledge (jnana) of the non-dual reality, which is possible by the Grace of the Guru and the scriptures. Once this Knowledge is attained, the seeker becomes free from all bondage and suffering, and enjoys the supreme bliss of the self.

Similar verses from other Vedic texts, which also expound the same theme are:

- Mundaka Upanishad

ब्रह्मैवेदममृतं पुरस्तात् ब्रह्म पश्चात् ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥

Brahman is this immortal, before us, behind us, to the south and to the north, below and above, extended everywhere. Indeed, this whole universe is the Supreme Brahman. 

This verse is from the Mundaka Upanishad, one of the principal Upanishads, which are the ancient scriptures that reveal the highest knowledge of the Self and Brahman. The verse declares that Brahman, the Absolute Reality, is the source, sustenance, and dissolution of everything that exists, and that there is nothing apart from it. The verse also affirms that Brahman is immortal, infinite, and Supreme, and that the seeker should realize his identity with it.

Chapter-18, Verse 47

Ashtavakra Gita Verse 18.47 

न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः ।

पश्यञ्छृण्वन्स्पृशञ्जिघ्रन्नश्नन्नास्ते यथासुखम् ॥ ४७ ॥

The man who is free from doubts and whose mind is free does not bother about means of Realization. Whether seeing, hearing, feeling smelling or tasting, he lives at ease. || 47 ||

The verse describes the state of a person, who has Realized his True Nature as the Self, which is beyond the limitations of the body, mind and senses. He has no doubts or confusion about his identity, and he does not depend on any external means or methods to attain Realization, which is already his Natural State.

The verse also implies that the Realized person is free from attachment and aversion to the objects of the senses, which are the sources of pleasure and pain. He does not seek or avoid anything, but accepts whatever comes his way as the manifestation of the Self. He is not affected by the dualities of life, such as joy and sorrow, gain and loss, honor and dishonor, etc.

The verse further suggests that the Realized person is not bound by any rules or regulations, rituals or practices, duties or obligations, that are prescribed for the seekers of liberation. He does not follow any particular path or doctrine, but lives spontaneously and naturally, according to his own inner wisdom. He is not concerned with the past or the future, but lives in the present moment, enjoying the Bliss of his own Self.

Similar verses from other Vedic texts, are:

- Bhagavad Gita 18.47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४७ ॥

It is better to do one’s own dharma, even though imperfectly, than to do another’s dharma, even though perfectly. By doing one’s innate duties, a person does not incur sin. || 47 ||

This verse advises the seeker to follow his own nature and duty, rather than imitating others or renouncing his responsibilities. It also implies that one who acts according to his own nature, without attachment to the results, attains Realization.

- Maitreyi Upanishad 4.18

तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः ।

विज्ञाते परमात्मानि किमन्यैर्वेदवादिभिः ॥ १८ ॥

By the statement "That thou art", the Self is revealed. Having realized the Supreme Self, what is the use of other scriptural arguments? || 18 ||

This verse affirms that the essence of the Vedas is the mahavakya or the great statement "That thou art", which reveals the identity of the individual Self and the universal Self. Having realized this truth, one does not need to engage in any other scriptural debates or discussions.

Chapter-18, Verse 46

Ashtavakra Gita Verse 18.46

निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः।

पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः॥१८- ४६॥

Seeing the desireless lion the elephants of the senses silently run away, or, if they cannot, serve him like courtiers. (18.46)

The verse compares the mind of a Realized person to a lion that is free from all desires and attachments. Such a mind is fearless, powerful, and independent, and does not depend on the objects of the senses for happiness or satisfaction.

The verse also compares the senses to elephants that are usually restless, greedy, and uncontrollable. They are constantly seeking pleasure and stimulation from the external world, and are easily distracted and agitated by it.

The verse says that when the senses encounter the mind of a Realized person, they either run away in fear or surrender to it in service. This means that the senses either lose their power and attraction over the mind, or they become subservient to the mind and follow its commands. The mind of a Realized person is not affected by the senses, but rather controls them and uses them for the highest good.

The verse illustrates the state of self-mastery and detachment that is achieved by a person who has Realized the Self. Such a person is not a slave of the senses, but a master of them. He or she is not disturbed by the fluctuations of the mind, but remains calm and serene in all situations.

Some similar verses from other Vedic texts are:

- Bhagavad Gita 18.46

यत: प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् |

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानव: || ४६||

By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work. 

This verse emphasizes the importance of performing one's duty or natural occupation with devotion and dedication to the Supreme Lord, who is the origin and sustainer of all life. By doing so, one can achieve the highest goal of life, which is God Realization. 

- Yogavasishta 2.18.35

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् |

मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते || ३५ ||

Having studied, understood and realized its philosophy, one does not stand in need of any other performance (askesis, meditation, mantra chanting etc.) for Realization.

This verse declares the supremacy of the Knowledge of the Self over all other means of spiritual practice. It says that once one has attained the direct and intuitive Realization of the Self, which is the essence of the philosophy of Yogavasishta, one does not need to do anything else for attaining Realization. All other methods are only preparatory and auxiliary to the Knowledge of the Self.

- Maitri Upanishad 6.34

यदा चित्तं तथा विष्णुर्यदा चित्तं तथेश्वर: |

यदा चित्तं तथा ब्रह्म यदा चित्तं तथा शिव: ||

As the mind, so is Vishnu; as the mind, so is Ishvara; as the mind, so is Brahman; as the mind, so is Shiva.

This verse reveals the identity of the mind with the various aspects of the Supreme Reality. It says that the mind is nothing but a reflection of the Ultimate Reality, which is known by different names such as Vishnu, Ishvara, Brahman, and Shiva. The mind is not different from the Reality, but is a manifestation of it. Therefore, by purifying and controlling the mind, one can Realize the Reality within oneself.

Chapter-18, Verse 45

Ashtavakra Gita Verse 18.45

विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः।

विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये॥१८- ४५॥

Seeing the tigers of the senses, the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness.

Seeing the tigers of the objects (of desire), the scared ones seeking shelter, quickly enter the cave (of the mind) for the attainment of the cessation (of the mind) and one-pointedness.

The meaning of this verse is that some people, who are afraid of the temptations and troubles of the worldly life, try to escape from it by withdrawing their senses and mind from the external objects and seeking solitude. They think that by doing so, they can achieve liberation from the bondage of the ego and the cycle of birth and death. 

However, this is not the true way of Realization, as the Ashtavakra Gita teaches. The true way is to recognize one's own Self as the pure, infinite, and blissful Consciousness, which is beyond the duality of the subject and the object, the seer and the seen, the doer and the done. The true way is to remain as the Witness of all phenomena, without attachment or aversion, without identification or rejection, without desire or fear. The true way is to be free from the notion of 'I' and 'mine', and to abide in the natural state of peace and joy.

This verse can be compared with  similar verses from other Vedic texts as follows:

- In the Bhagavad Gita, chapter 6, verse 10, Krishna says to Arjuna:

योगी युञ्जीत सततमात्मानं रहसि स्थितः।

एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥

The true Yogi should be in Constant (satatam) Remembrance (yunjita) of God (atmanam); developing (sthitah) internal solitude (ekaki); keeping the mind steady (yata cu inhittatma); staying away from desires (nirasir); and possessiveness 

(aparigrahah).

- In the Mundaka Upanishad, chapter 2, section 1, verse 10, the sage Angiras says to the student Shaunaka:

परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन। तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥

Having examined the worlds attained by the works, the wise one becomes dispassionate, knowing that there is nothing eternal to be achieved by the results of action. For the sake of knowing that, he should approach a Guru, who is well-versed in the scriptures and established in Brahman, with fuel in hand.

Chapter-18, Verse 44

Ashtavakra Gita Verse 18.44

मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते।

निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा ॥ ४४ ॥

The mind of the man seeking Realization can find no resting place within, but the mind of the Realized man is always free from desire by the very fact of being without a resting place. 

The first line of the verse contrasts the mind of the mumukṣu (the seeker of Realization) and the mukta (the Realized one). The mumukṣu's mind depends on something (ālamba) for its perception, whereas the mukta's mind is independent (nirālamba) of any support. The mumukṣu's mind is restless and agitated, seeking for a stable and lasting Reality within the changing and transient world. The mukta's mind is calm and serene, having Realized the Supreme Reality that is beyond the world.

The second line of the verse explains the consequence of the difference between the two minds. The mumukṣu's mind is full of desire (kāma) for the objects of the world, hoping to find happiness and fulfillment in them. The mukta's mind is free from desire (niṣkāma) for anything, knowing that the true happiness and fulfillment is in the Self alone. The mukta's mind is free from desire by the very fact of being without a resting place, meaning that it does not depend on anything other than the Self for its existence and Bliss.

The verse implies that the way to Realization is to renounce the dependence on the world and to abide in the Self. The world is like a mirage, which appears to be Real but is actually unreal. The Self is the only Reality, which is ever-present and unchanging. By Realizing the Self, one transcends the world and attains liberation.

Similar verses from Vedic texts, are:

- Yogavashishta 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?

This verse praises the efficacy of the teachings of Yogavashishta, which can lead even a child to the Realization of the Self. It also encourages the listener (Rama) to follow the teachings, as he is already qualified and capable of attaining Realization.

- Bhagavad Gita 6.20-23:

यत्रोपरमते चित्तं निरुद्धं योगसेवया | यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || २० ||

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् |

वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः || २१ ||

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः |

यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते || २२ ||

तं विद्याद् दुःखसंयोगवियोगं योगसञ्ज्ञितम् |

स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || २३ ||

When the mind, restrained by the practice of yoga, attains quietude, and when, seeing the Self by the Self, he is satisfied in his own Self, (20)

When he feels that infinite bliss which can be grasped by the (pure) intellect and which transcends the senses, and, established wherein he never moves from the Reality, (21)

Which, having obtained, he thinks there is no other gain superior to it, and established in which he is not shaken even by heavy sorrow, (22)

Let that be known by the name of yoga, the severance from union with pain. This yoga should be practiced with determination and with an non despondent mind. (23)

These verses describe the state of the yogi who has Realized the Self and attained Realization. He is free from the fluctuations of the mind, the limitations of the senses, and the afflictions of sorrow. He is content and blissful in his own Self, which is the Supreme Reality.

Chapter-18, Verse 43

Ashtavakra Gita Verse 18.43

शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः ।

न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः ॥ ४३ ॥

Those of dull intellect think of themselves as pure nonduality,

but because of their delusion do not actually know this, and remain unfulfilled all their lives.

The verse criticizes those who merely conceptualize or imagine the Self as pure and nondual, without Realizing it directly and experientially. Such people are called kubuddhayaḥ, or of weak intelligence, because they do not have the discrimination to discern the Real from the unreal, the Self from the not-Self, and the essence from the appearance.

The verse also implies that the Self is indeed Pure and nondual, but it cannot be known by mere thinking or reasoning. It can only be known by transcending the mind and its limitations, by going beyond the duality of subject and object, and by abiding in one's True Nature, which is ever blissful and free.

The verse also warns that those who do not know the Self as Pure and nondual, remain in saṃmoha, or delusion, which is the cause of all suffering and bondage. They are anirvṛtāḥ, or unfulfilled, because they seek happiness in the transient and illusory objects of the world, which can never satisfy their inner longing for the infinite and eternal. They waste their precious human life, which is meant for the Realization of the Self, and remain ignorant and miserable till the end.

Similar verses from other Vedic texts are:

- In the Brihadaranyaka Upanishad, 4.4.19, Yajnavalkya teaches his wife Maitreyi about the Nature of the Self and the world:

अत्र ह्येव समवलीयते भ्राता भ्रातरं जाया जायामविद्यया तु भिद्यते स य एवं वेद इति होवाच याज्ञवल्क्यः ॥ १९ ॥

Here, indeed, in this very life, the husband is merged in the wife and the wife in the husband; but through ignorance they are separated. He who knows this, Knows, said Yajnavalkya.

This verse shows that the apparent separation and distinction between the individual selves and the objects of the world is due to ignorance, which veils the True Nature of the Self, which is one and indivisible. When one knows the Self as the only Reality, one sees no difference or duality, and attains peace and bliss.

- In the Bhagavad Gita, 13.12, Krishna describes the Supreme Knowledge that leads to liberation:

अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ।

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ॥ १२ ॥

That Supreme Brahman is without beginning and beyond being and non-being. It has hands and feet everywhere, eyes, heads and mouths everywhere, and ears everywhere. It exists pervading everything in the world.

This verse reveals that the Supreme Reality, Brahman, is beyond the categories of existence and non-existence, and beyond the limitations of time and space. It is the Source and Substratum of everything, and it manifests as the infinite diversity of the world, without losing its unity and purity. It is the all-pervading and all-knowing Consciousness, which is the true Self of all beings.

- In the Yogavashishta, 6.2.215.6, Vasistha teaches Rama about the means of Realization, which is the Knowledge of the Self:

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.

This verse asserts that the only way to attain Realization is to realize the Self, which is the essence of one's being, and which is revealed by the teachings of the Yogavashishta. The verse also suggests that the Realization of the Self is not dependent on any external factors, such as age, caste, gender, or status, but only on one's sincere and earnest inquiry and discrimination. The verse also praises Rama, who is the ideal disciple, and who has attained the highest wisdom by listening to Vasistha.