The Ashtavakra Gita

translator's preface

The Ashtavakra Gita, or the Ashtavakra Samhita as it is sometimes called, is a very ancient Sanskrit text. Nothing seems to be known about the author, though tradition ascribes it to the Sage Ashtavakra - hence the name.

There is little doubt though that it is very old, probably dating back to the days of the classic Vedanta period. The Sanskrit style and the doctrine expressed would seem to warrant this assessment.

The work was known, appreciated and quoted by Ramakrishna and his disciple Vivekananda, as well as by Ramana Maharshi, while Radhakrishnan always refers to it with great respect. Apart from that the work speaks for itself. It presents the traditional teachings of Advaita Vedanta with a clarity and power very rarely matched.

The translation here (2nd. version) is by John Richards, and is presented to the public domain with his affection. The work has been a constant inspiration in his life for many years. May it be so for many others.

Предговор на преведува~от (Џон Ри~ардс)

A{tavakra Gita, ili A{tavakra Samhita kako {to ponekoga{ se narekuva, e mnogu star Sanskritski tekst. Ni{to ne se znae za avtorot, me|utoa tradicionalno se misli deka e - Sagot A{tavakra - odtamu i imeto.

Postoi malo dvoumewe za starosta na tekstot, mo`ebi datira od denovite na periodot na klasikot Vedanta.

Spored stilot na pi{uvawe na Sanskritskiot jazik i spored doktrinata koja se prika`uva ovaa procenka e sigurna.

Deloto e poznato, uvideno i citirano od Ramakri{na i negoviot sledbenik Vivekananda, kako i od Ramana Mahari{i, a Ramakri{na sekoga{ se odnesuva{e kon nego so golem respekt. Osven {to deloto zboruva za sebe. Toa gi prika`uva tradicionalnite u~ewa od Advaita Vedanta so bistrina i sila koja mnogu malku se sre}ava.

Prevodot daden ovde (ova e vtora verzija) e od Xon Ri~ards i e prika`an vo javnosta so golema naklonost i qubov. Deloto mu dava konstantna inspiracija vo negoviot `ivot mnogu godini kontinuirano. Da bide taka i so mnogu drugi.

ashhTaavakra giitaa

A{tavakra Gita

janaka uvaachakathaM jñaanam avaapto'ti kathaM muktir bhavishhyativairaagyaM ca kathaM praaptam etad bruuhi mama prabho. 1.1

JanakaHow is one to acquire knowledge? How is one to attain liberation? And how is one to reach dispassion? Tell me this, sir. 1.1

Janaka rekol:Kako da se stekne znaewe? Kako da se dostigne osloboduvawe?A kako se dostignuva nepristrasnost? Ka`i mi, gospodine. 1.1

ashhTaavakra uvaachamuktim ichchhasi chet taata vishhayaan vishhavat tyajakshham'aarjava-dayaa-toshha-satyaM piiyuushhavad bhaja. 1.2

AshtavakraIf you are seeking liberation, my son, avoid the objects of the senses like poison, and cultivate tolerance, sincerity, compassion, contentment and truthfulness as the antidote. 1.2

A{tavakra rekol:

Ako bara{ osloboduvawe, sinko moj, izbegnuvaj gi objektite na setilata kako otrov, i neguvaj tolerancija, iskrenost, so~uvstvo, zadovolstvo i vistinoqubivost kako protivotrov. 1.2

na pR^thvii na jalaM n'aagnir na vaayur dyaur na vaa bhavaaneshhaaM saakshhiNam aatmaanaM chid-ruupaM viddhi muktaye. 1.3

You do not consist of any of the elements - earth, water, fire, air or even ether. To be liberated, know yourself as consisting of consciousness, the witness of these . 1.3

Ti ne se sostoi{ od bilo koj od elementite - zemja, voda, vozduh ili eter. Za da bide{ osloboden, znaj deka se sostoi{ od svesnost, prisutnost na niv. 1.3

yadi dehaM pR^thak kR^tya chiti vishraamya tishhThasiadhun'aiva sukhii shaanto bandha-mukto bhavishhyasi. 1.4

If only you will remain resting in consciousness, seeing yourself as distinct 1.4

from the body, then even now you will become happy, peaceful and free from bonds.

Ako ostane{ samo da odmara{ vo svesnosta, gledaj}i se sebe си razli~no od teloto, duri i taka }e stane{ sre}en, smiren i osloboden od site granici. 1.4

na tvaM vipr'aadiko varNo n'aashramii n'aakshha-gocharaHasaNgo'si niraakaaro vishva-saakshhii sukhii bhava. 1.5

You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - so be happy. 1.5

Ti ne im pripa|a{ na bramin i ni na druga kasta, ti ne si na niedno nivo, niti si bilo {to {to mo`e okoto da vidi. Ti si nevrzan i bezobli~en, ti si svedok na sé - pa bidi sre}en. 1.5

dharm'aadharmau sukhaM duHkhaM maanasaani na te vibhona kartaa'si na bhoktaa'si mukta ev'aasi sarvadaa. 1.6

Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences, so you are always free. 1.6

^esnosta i ne~esnosta, zadovolstvoto i bolkata se ~isti od umot i nemaat zna~ewe za tebe. Ti ne si ni izvr{itel ni `etvar na posledicite, zna~i ti si sekoga{ sloboden. 1.6

eko drashhTaa'si sarvasya mukta-praayo'si sarvadaaayam eva hi te bandho drashhTaaraM pashyas'iitaram. 1.7

You are the one witness of everything, and are always completely free. The cause of your bondage is that you see the witness as something other than this. 1.7

Ti si svedokot na sé, i si sekoga{ potpolno sloboden. Pri~inata za tvoeto ropstvo e {to gleda{ kako svedokot da e razli~no od ova. 1.7

ahaM karte'ty ahaM-maana-mahaa-kR^shhN'aahi-daMshitaHn'aahaM karte'ti vishvaas'aamR^taM piitvaa sukhii bhava. 1.8

Since you have been bitten by the black snake, the opinion about yourself that "I am the doer", drink the antidote of faith in the fact that "I am not the doer", and be happy. 1.8

Ako si kasnat od crna zmija, misleweto za sebe deka "Jas sum izvr{itel", ispij go protivotrovot na doverbata od faktot deka "Jas ne sum izvr{itel", i bidi sre}en. 1.8

eko vishuddha-bodho'ham iti nishchaya-vahninaaprajvaaly'aajñaana-gahanaM viita-sokaH sukhii bhava. 1.9

Burn down the forest of ignorance with the fire of the understanding that "I am the one pure awareness", and be happy and free from distress. 1.9

Izgori ja {umata na neznaeweto so ognot na razbiraweto deka "Jas sum ~ista budnost" i bidi sre}en i osloboden od stradaweto. 1.9

yatra vishvam idaM bhaati kalpitaM rajju-sarpavataananda-paramaanandaH sa bodhas tvaM sukhaM bhava. 1.10

That in which all this appears - imagined like the snake in a rope, that joy, supreme joy and awareness is what you are, so be happy. 1.10

Ona {to vo nego seto ova se pojavuva - zamisleno kako zmija vo ortoma, taa radost, vrhovna radost i budnost e ona {to si ti, zatoa bidi sre}en. 1.10

mukt'aabhimaanii mukto hi baddho baddh'aabhimaany'apikiM-vadant'iiha satye'yaM yaa matiH saa gatir bhavet. 1.11

If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, "Thinking makes it so". 1.11

Ako misli{ deka si sloboden, ti si sloboden, a ako misli{ deka si ograni~en, ti si ograni~en. Ova ka`ano ovde e vistina, "Misleweto go pravi da bidi taka".

aatmaa saakshhii vibhuH puurNa eko muktash chid akriyaHasaNgo nispR^haH shaanto bhramaat saMsaaravaan iva. 1.12

Your real nature is as the one perfect, free, and actionless consciousness, the all-pervading witness - unattached to anything, desireless and at peace. It is from illusion that you seem to be involved in samsara. 1.12

Tvojata vistinska priroda e deka si sovr{en, sloboden, svesnost bez akcija, svedok ispolnet nasekade - nevrzan za ni{to, bez `elbi i vo mir. Iluzorno e ako ti li~i deka si vovle~en vo samsara. 1.12

kuuTasthaM bodham advaitam aatmaanaM paribhaavayaaabhaaso'haM bhramaM muktvaa bhaavaM baahyam ath'aantaraM. 1.13

Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness, or anything external or internal. 1.13

Meditiraj na sebe si kako nepodvi`na svesnost, osloboden od sekakov dualizam, napu{tena ti e pogre{nata ideja deka ti si samo sekundarna svesnost, ili deka si ne{to nadvore{no ili vnatre{no. 1.13

deh'aabhimaana-paashena chiraM baddho'si putrakabodho'haM jñaana-khaNgena tan nikR^tya sukhii bhava. 1.14

You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that "I am awareness", and be happy, my son. 1.14

Mnogu dolgo si bil vo faten vo stapicata na identifikacija so teloto. Prekini go toa so no`ot na znaeweto deka "Jas sum svesnost", i bidi sre}en, sinko moj. 1.14

niHsaNgo nishhkriyo'si tvaM sva-prakaasho nirañjanaHayam eva hi te bandhaH samaadhim anutishhThasi. 1.15

You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind. 1.15

Ti si po priroda osloboden i bez-dejstvuvawe, samo-prosvetluva~ki i ve}e neizvalkan. Pri~inata za tvoeto ograni~uvawe e {to ti seu{te pribegnuva{ na uspokojuvaweto na umot. 1.15

tvayaa vyaaptam idaM vishvaM tvayi protaM yath'aarthataHshuddha-buddha-svaruupas tvaM, maa gamaH kshhudra-chittataam. 1.16

All of this is really filled by you and strung out in you, for what you consist of is pure awareness - so don't be small minded. 1.16

Seto ova e navistina ispolneto od tebe i podredeno vo tebe, ona {to ti se sodr`i{ e ~ista svesnost - zatoa nemoj da bidi{ maloumen. 1.16

nirapekshho nirvikaaro nirbharaH shiital'aashayaHagaadha-buddhir akshhubdho bhava chin-maatra-vaasanaH. 1.17

You are unconditioned and changeless, formless and immovable, unfathomable awareness and unperturbable, so hold to nothing but consciousness. 1.17

Ti si bezusloven i nepromenliv, bezobli~en i nepokolebliv, nemerliva svesnost i nezbunliv, zatoa dr`i se na ni{to drugo osven na svesnosta. 1.17

saakaaram anR^taM viddhi niraakaaraM tu nishchalametat-tattv'opadeshena na punar-bhava-sambhavaH. 1.18

Recognise that the apparent is unreal, while the unmanifest is abiding. 1.18

Through this initiation into truth you will escape falling into unreality again.

Sogledaj deka vidlivoto e nerealno, a nemanifestiranoto postoi. Niz ovaa inicijacija vo vistinata ti }e go odbegne{ povtornoto pa|awe vo nerealnosta. 1.18

yath'aiv'aadarsham adhya'sthe ruupe'ntaH paritas tu saHtath'aiv'aasmin shariire'ntaH paritaH param'eshvaraH. 1.19

Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body. 1.19

Isto kako {to ogledaloto go ima nasekade, i vnatre vo i razdvoeno od negovite reflektirani sliki, taka Vrhovniot Gospod go ima nasekade vo i razdvoeno od ova telo. 1.20

ekaM sarva-gataM vyoma bahir antar yathaa ghaTenityaM nirantaraM brahma sarva-bhuuta-gaNe tathaa. 1.20

Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things. 1.20

Isto kako ti, taka i istiot seopfatliv prostor go ima i vnatre i nadvor od bokalot, taka i beskone~niot, bezvremeniot Gospod go ima vo site raboti. 1.20

janaka uvaachaaho nirañjanaH shaanto bodho'haM prakR^teH paraHetaavantam ahaM kaalaM mohen'aiva viDambitaH. 2.1

JanakaTruly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion. 2.1

Janaka rekol:

Navistina jas sum neizvalkan i sum vo mir, svesnost von prirodnata obuslovenost. Celo vreme do sega iluzijata mi pri~inuvala bol. 2.1

yathaa prakaashayaamy eko deham enaM tathaa jagatato mama jagat sarvam athavaa na cha kiñchana. 2.2

As I alone give light to this body, so I do to the world. As a result the whole world is mine, or alternatively nothing is. 2.2

Kako {to mu davam svetlina na telovo, taka toa go pravam i na svetot. Kako rezultat, celiot svet e moj, ili, ni{to ne e moe. 2.2

sariiram aho vishvaM parityajya may'aadhunaakutashchit kaushalaad eva paramaatmaa vilokyate. 2.3

So now that I have abandoned the body and everything else, by good fortune my true self becomes apparent. 2.3

I taka sega koga go napu{tiv teloto i sî drugo, za sre}a stanuva vidlivo moeto vistinsko jas. 2.3

yathaa na toyato bhinnaas taraNgaaH phena-budbudaaHaatmano na tathaa bhinnaM vishvam aatma-vinirgatam. 2.4

Waves, foam and bubbles do not differ from water. In the same way, all this which has emanated from oneself, is no other than oneself. 2.4

Branovite, pewata i meurite ne se razlikuvaat od vodata. Na ist na~in, seto ova {to se stvorilo od nekogo, ne e ni{to drugo osven samiot toj. 2.4

tantu-maatro bhaved eva paTo yadvad vichaaritaHaatma-tanmatram ev'edaM tadvad vishvaM vichaaritam. 2.5

When you analyse it, cloth is found to be just thread. In the same way, when all this is analysed it is found to be no other than oneself. 2.5

Koga }e go analizira{, oblekata e samo konec. Na ist na~in, koga seto ova }e se analizira, izleguva deka seto ova ne e nikoj drug, tuku samiot ti. 2.5

yath'aiv'ekshhu-rase klaptaa tena vyaapt'aiva sharkaraatathaa vishvaM mayi klaptaM mayaa vyaaptaM nirantaram. 2.6

The sugar produced from the juice of the sugarcane is permeated throughout with the same taste. In the same way, all this, produced out of me, is completely permeated with myself. 2.6

[e}erot proizveden od sokot na {e}ernata trska e ispolnet so istiot toj vkus. Na ist na~in, seto ova, proizvedeno od mene, e kompletno ispolneto od mene. 2.6

aatm'aajñaanaaj jagad bhaati aatma-jñaanaan na bhaasaterajjv'ajñaanaad ahir bhaati, taj-jñaanaad bhaasate na hi. 2.7

From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope it appears to be a snake, and by knowledge of it it does so no longer. 2.7

Od tvoeto neznaewe, svetot taka izgleda, a od tvoeto znaewe pove}e nema taka da izgleda. Poradi neznaeweto za ja`e, gledame zmija, a ako znaeme za nego nema da e taka. 2.7

prakaasho me nijaM ruupaM n'aatirikto'smy ahaM tataHyadaa prakaashate vishvaM tad'aaham bhaasa eva hi. 2.8

Shining is my essential nature, and I am nothing other than that. When the world shines forth, it is only me that is shining forth. 2.8

Sveteweto e mojata su{tinska priroda, i jas ne sum ni{to drugo, samo toa. Koga svetot }e sveti taka, toa sum samiot jas {to svetam. 2.8

aho vikalpitaM vishvam ajñaanaan mayi bhaasateruupyaM shuktau phaNii rajjau vaari suuryy akare yathaa. 2.9

All this appears in me imagined due to ignorance, just as a snake appears in the rope, the mirage of water in the sunlight, and silver in mother of pearl. 2.9

Seto ova {to vo mene se pretstavuva imaginativno, e zaradi neznaeweto, kako {to zmijata se pretstavuva kako ja`e, prividenieto na vodata kako svetewe na sonceto i srebroto vo majkata kako biser. 2.9

matto vinirgataM vishvaM mayy eva layam eshhyai.mR^di kumbho jale viichiH kanake kaTakaM yathaa. 2.10

All this, which has originated out of me, is resolved back into me too, like a jug back into clay, a wave into water, and a bracelet into gold. 2.10

Seto ova, {to proizleglo od mene, e izvr{eno vo mene, isto kako grneto vo glinata, branot e izvr{en vo vodata, i brazletnata vo zlatoto. 2.10

aho ahaM namo mahyaM, vinaasho yasya n'aasti me.brahm'aadis tamba-paryantaM jagan naasho pi tishhThitaH. 2.11

How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last clump of grass. 2.11

Kolku sum prekrasen! Slava mi na mene, od kogo ne izleguva uni{tuvawe, ostanuvam i von uni{tuvaweto na svetot od Brama do poslednata trevka. 2.11

aho ahaM namo mahyaM eko'haM dehavaan apikvachin na gantaa n'aagantaa vyaapya vishvam avasthitaH. 2.12

How wonderful I am! Glory to me, solitary even though with a body, neither going or coming anywhere, I who abide forever, filling all that is. 2.12

Kolku sum prekrasen! Slava mi, samoten duri i so teloto, nitu odi nitu doa|a nekade, jas koj postojam zasekoga{, ispolnuvaj}i go ona {to e. 2.12

aho ahaM namo mahyaM dakshho n'aastii'ha mat-samaHasaMspR^shya shariireNa yena vishvaM chiraM dhR^tam. 2.13

How wonderful I am! Glory to me! There is no one so clever as me! I who have borne all that is forever, without even touching it with my body! 2.13

Kolku sum prekrasen! Slava mi! Nema ni eden tolku umen kako mene! Jas koj go rodiv seto ona {to e zasekoga{, bez i da go dopram so moeto telo! 2.13

aho ahaM namo mahyaM yasya me n'aasti kiñchanaathavaa yasya me sarvaM yad vaaN-manasa-gocharam. 2.14

How wonderful I am! Glory to me! I who possess nothing at all, or alternatively possess everything that speech and mind can refer to. 2.14

Kolku sum prekrasen! Slava mi! Jas koj ne poseduvampotpolno ni{to, ili poseduvam sî na {to govorot i umot mo`at da uka`at. 2.14

jñaanaM jñeyaM tathaa jñaataa tritayaM n'aasti vaastavamajñaanaad bhaati yatr'edaM so'ham asmi nirañjanaH. 2.15

Knowledge, what is to be known, and the knower - these three do not exist in reality. I am the spotless reality in which they appear because of ignorance. 2.15

Znaeweto, ona {to treba da se znae, i onoj koj znae - ovie tri ne postojat vo realnosta. Jas sum ~ista ralnost, vo koja tie se pojavuvaat poradi neznaeweto. 2.15

dvaita-muulam aho duHkhaM n'aanyat tasy'aasti bheshhajamdR^shyam etan mR^shhaa sarvaM eko'haM chid-raso'malam. 2.16

Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness. 2.16

Vistinskiot dualizam e korenot na pateweto. Nema drug lek za toa osven sfa}aweto deka seto ova {to go gledame e nerealno, i deka jas sum ~ista realnost, {to se sostoi od svesnost. 2.16

bodha-maatro'ham ajñaanaad upadhiH kalpito mayaaevaM vimR^shato nityaM nirvikalpe sthitir mama. 2.17

I am pure awareness though through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is in the Unimagined. 2.17

Jas sum ~ista svesnost iako vo neznaeweto sum zamislil deka imam i drugi osobini. No neprekinato reflektiraj}i vaka, moeto `iveali{te }e bide vo Neimaginativnoto. 2.17

na me bandho'sti mokshho vaa bhraantiH shaantaa niraashrayaaaho mayi sthitaM vishvaM vastuto na mayi sthitam. 2.18

For me here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me. 2.18

Za mene ovde ne e ni ropstvo ni osloboduvawe. Iluzijata ja izgubi svojata osnova i zavr{i. Seto ova navistina postoi vo mene, iako kone~no i ne postoi pove}e vo mene. 2.18

sa-shariiram idaM vishvaM na kiñchid iti nishchitamshuddha-chin-maatra aatmaa cha tat kasmin kalpanaa'dhunaa. 2.19

Recognising that all this and my body too are nothing, while my true self is nothing but pure consciousness, what is there left for the imagination to work on now? 2.19

Prepoznavaj}i deka seto ova i moeto telo ne postojat, dodeka moeto vistinsko jas ne e ni{to drugo osven ~ista svesnost, na {to ostana imaginacijata da raboti? 2.19

shariiraM svarga-narakau bandha-mokshhau bhayaM tathaakalpanaa-maatram ev'aitat kim me kaaryaM chidaatmanaH. 2.20

The body, heaven and hell, bondage and liberation, and fear too, all this is pure imagination. What is there left to do for me whose very nature is consciousness? 2.20

Teloto, rajot i pekolot, ropstvoto i osloboduvaweto, i stravot isto taka, seto ova se ~ista fantazija. [to mi ostana da pravam ~ija prava priroda e svesnosta? 2.20

aho jana-samuuhe'pi na dvaitaM pashyato mamaaraNyam iva saMvR^ttaM kva ratiM karavaaNy aham. 2.21

I do not even see dualism in a crowd of people, so what do I gain if it is replaced by a desert? 2.21

Ne go gledam duri ni dualizmot vo masata narod, pa {to }e dobijam ako bidam i vo pustiwa? 2.21

n'aaham deho na me deho jiivo n'aaham, ahaM hi chitayam eva hi me bandha aasiit yaa jiivite spR^haa. 2.22

I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage. 2.22

Jas ne sum telo, nitu teloto e moe. Jas ne sum `ivo su{testvo. Jas sum svesnost. Toa be{e mojata `ed za `iveewe, toa be{e moeto ropstvo. 2.22

aho bhuvana-kallolair vichitrair draak samutthitammayy ananta-mahaa'mbhodhau chitta-vaate samudyate. 2.23

Truly it is in the infinite ocean of myself, that, stimulated by the colourful waves of the world, everything suddenly arises in the wind of consciousness. 2.23

Navistina, beskone~en e okean od sebe si, koj stimuliran od raznobojnite branovi na svetot, se pojavuva sé odedna{ vo veterot na svesnosta. 2.23

mayy ananta-mahaa'mbhodhau chitta-vaate prashaamyatiabhaagyaaj jiiva-vaNijo jagat poto vinashvaraH. 2.24

In the infinite ocean of myself, the wind of thought subsides, and world boat of the living being trader is wrecked by lack of goods. 2.24

Vo beskone~niot okean od sebe si, veterot od misli se povlekuva, a svetovniot brod na `ivoto su{testvo koj e trgovec, e propadnat od nedostig na vrednosti. 2.24

mayy ananta-mahaa'mbhodhav ashcharyaM jiiva-viichayaHudyanti ghnanti khelanti pravishanti svabhaavataH. 2.25

How wonderful it is that in the Infinite ocean of myself the waves of living beings arise, collide, play and disappear, in accordance with their nature. 2.25

Kolku e ubavo {to vo Beskone~niot okean na moeto sopstvo branovite na `ivite su{testva rastat, se sudruvaat, igraat i ns~eznuvaat, vo soglasnost so prirodata. 2.25

ashhTaavakra uvaachaavinaashinam aatmaanam ekaM vijñaaya tattvataHtav'aatma-jñasya dhiirasya katham arth'aarjane ratiH. 3.1

DOVDE E PROVERENO

AshtavakraKnowing yourself as truly one and indestructible, how could a wise man possessing self-knowledge like you feel any pleasure in acquiring wealth? 3.1

A{tavakra rekol:

Znaej}i te kako edna vistina i neuni{tliv, kako eden mudar ~ovek mo`e da poseduva samospoznavawe kako {to ti go ~uvstvuva{ sekoe zadovolstvo vo steknatoto bogatstvo? 3.1

aatm'aajñaanaad aho priitir vishhaya-bhrama-gochareshukter ajñaanato lobho yathaa rajata-vibhrame. 3.2

Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed arises for the mistaken silver in one who does not know mother of pearl for what it is. 3.2

Navistina, koga nekoj ne go znae nekogo, prima zadovolstvo vo objektite na pogre{no svatena percepcija, isto kako {to al~nosta raste za pogre{no svatenoto srebro kaj onoj koj ne ja znae majkata na biserot za koj {to e toj. 3.2

vishvaM sphurati yatr'edaM taraNgaa iva saagareso'ham asmii'ti vijñaaya, kiM diina iva dhaavasi. 3.3

All this wells up like waves in the sea. Recognising, "I am That", why run around like someone in need? 3.3

Seto ova raste kako branovite vo moreto. Soglasuvaweto, "Jas sum Toa", zo{to tr~awe nasekade kako nekoj koga e vo nu`da? 3.3

shrutvaa'pi shuddha-chaitany'aatmaanam atisundaramupasthe'tyanta-saMsakto maalinyam adhigachchhati. 3.4

After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects? 3.4

Koga }e se slu{ne za nekogo deka e ~ista svesnost i krajno e prekrasen, treba li da prodol`i ~uvstvuva nagon kon niski seksualni objekti ? 3.4

sarva-bhuuteshhu ch'aatmaanaM sarva-bhuutaani ch'aatmanimuner jaanata aashcharyaM mamatvam anuvartate. 3.5

When the sage has realised that he himself is in all beings, and all beings are in him, it is astonishing that the sense of individuality should be able to continue. 3.5

Koga eden mudrec }e uvidi deka samiot toj e vo site su{testva, i site su{testva se vo nego, za~uduva~ki e ako ~uvstvoto za individualnost }e mo`e da prodol`i da postoi. 3.5

aasthitaH param'aadvaitaM mokshh'aarthe'pi vyavasthitaHaacharyaM kaama-vashago vikalaH keli-shikshhayaa. 3.6

It is astonishing that a man who has reached the supreme non-dual state and is intent on the benefits of liberation should still be subject to lust and in bondage to sexual activity. 3.6

Za~uduva~ko e toa, ~ovekot koj ja dostignal najvrhovnata ne-dualisti~ka sostojba i e sosredoto~en na blagodetite od osloboduvaweto, da e seu{te subject na nagon i vo ropstvoto na seksualna aktivnost. 3.6

udbhuutaM jñaana-durmitram avadhaary'aatidurbalaHaashcharyaM kaamam aakaaNkshhet kaalam antam anushritaH. 3.7

It is astonishing that one already very debilitated, and knowing very well that its arousal is the enemy of knowledge should still hanker after sensuality, even when approaching his last days. 3.7

Za~uduva~ko e toa, onoj koj e vistinski iznemo{ten, i koj znae mnogu dobro deka vozbuduvaweto e neprijatel na znaeweto, seu{te da kopnee po sladostrastie, duri i koga }e se pribli`i do negovite posledni denovi. 3.7

ih'aamutra viraktasya nity'aanitya-vivekinaHaashcharyaM mokshha-kaamasya mokshhaad eva vibhiishhikaa. 3.8

It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still be afraid of liberation. 3.8

Za~uduva~ko e, {to onoj koj e nevrzan so rabotite od ovoj svet ili od sledniot, koj pravi razlika pome|u trajnoto i nepostojanoto i koj se bavi so osloboduvawe, seu{te da se pla{i od osloboduvaweto. 3.8

dhiiras tu bhojyamaano'pi piiDyamaano'pi sarvadaaaatmaanaM kevalaM pashyan na tushhyati na kupyati. 3.9

Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed. 3.9

Dali slaven ili izma~uvan, mudrecot sekoga{ e buden za negovata vrhovna priroda na sobstvo i ne e nitu zadovolen nitu razo~aran. 3.10

cheshhTamaanaM shariiraM svaM pashyaty anya-shariiravatsaMstave chaa'pi nindaayaaM kathaM kshhubhyet mah'aashayaH. 3.10

The great souled person sees even his own body in action as if it were some-one else's, so how should he be disturbed by praise or blame? 3.10

Eden golem du{even ~ovek svoeto telo si go gleda vo akcija kako da e od nekoj drug, pa, }e bide li toj voznemiren so pofalba ili osuda? 3.10

maayaa-maatram idaM vishvaM pashyan vigata-kautukaHapi sannihite mR^tyau kathaM trasyati dhiiradhiiH. 3.11

Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person, feel fear, even at the approach of death? 3.11

Gledaj}i go ovoj svet kako ~ista iluzija, i li{en od sekakov interes za nego, kako, eden energi~en ~ovek }e ose}a strav, pa duri i da i se pribli`uva na smrtta? 3.11

niHspR^haM maanasaM yasya nairaashye'pi mahaatmanaHtasy'aatma-jñaana-tR^ptasya tulanaa kena jaayate. 3.12

Who can be compared to the great-souled person whose mind is free from desire even in disappointment, and who has found satisfaction in self-knowledge? 3.12

Koj mo`e da bide sporeden so eden du{even ~ovek ~ij um e osloboden od `elbite duri i vo razo~aruvawe, i koj na{ol zadovolstvo vo sopsstvenoto znaewe? 3.12

svabhaavaad eva jaanaano dR^shyam etan na kiñchanaidaM graahyam idaM tyaajyaM sa kiM pashyati dhiiradhiiH. 3.13

How should a strong-minded person who knows that what he sees is by its very nature nothing, consider one thing to be grasped and another to be rejected? 3.13

Kako eden energi~en ~ovek koj znae deka ona {to toj gleda e od negovata vistinska priroda ni{to, proceni edna rabota da e zgrap~ena, a druga otfrlena?

antas-tyakta-kashhaayasya nirdvandvasya niraashishhaHyad-R^chchhay-aagato bhogo na duHkhaaya na tushhTaye. 3.14

An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment, and who is free from dualism and from desire. 3.14

Objektot na u`ivawe koj doa|a od nego ne e nitu bolen nitu prijaten za nekogo koj go eliminiran privrzuvaweto i koj e osloboden od dualizmot i od `elbite. 3.14

ashhTaavakra uvaachahant'aatma-jñasya dhiirasya khelato bhoga-liilayaana hi saMsaara-vaahiikair muuDaiH saha samaanataa. 4.1

AshtavakraThe wise person of self-knowledge, playing the game of worldly

4.1

enjoyment, bears no resemblance whatever to samsara's bewildered beasts of burden.

A{tavakra rekol

Mudriot ~ovek so sopstveno steknato znaewe, igraj}i ja igrata na zadovolstvoto od svetot, ne podnesuva sli~nosti, bez razlika, so kakva samsara da e natovaren. 4.1

yat padaM prepsavo diinaaH shakr'aadyaaH sarva-devataaHaho tatra sthito yogii na harshham upagachchhati. 4.2

Truly the yogi feels no excitement even at being established in that state which all the Devas from Indra down yearn for disconsolately. 4.2

Praviot jogin ne ~uvstvuva vozbuda i koga se utvrdil vo taa sostojba koga site Devi od Indra da kopneat neute{eni. 4.2

taj-jñasya puNya-paapaabhyaaH sparsho hy antar na jaayatena hy aakaashasya dhuumena dR^shyamaanaa'pi saNgati. 4.3

He who has known That is untouched within by good deeds or bad, just as space is not touched by smoke, however much it may appear to be. 4.3

Onoj koj soznal Deka e nevrzan so dobri ili lo{i ~inovi, kako {to e kosmosot nevrzan od ~adot, bez razlika kolku pati da se slu~i toa. 4.3

aatm'aiv'edaM jagat sarvaM jñaataM yena mah'aatmanaayad-R^chchhayaa varttamaanaM taM nishheddhuM kshhameta kaH. 4.4

Who can prevent the great-souled person who has known this whole world as himself from living as he pleases? 4.4

Koj mo`e da go odvrati golemiot du{even ~ovek koj go spoznal celiot ovoj svet kako sebe da go `ivee kako samiot toj saka? 4.4

aa-brahma-stamba-paryante bhuuta-graame chatur-vidhevijñasy'aiva hi saam'arthyam ichchh'aanichchhaa-vivarjane. 4.5

Of all four categories of beings, from Brahma down to the last clump of grass, only the man of knowledge is capable of eliminating desire and aversion. 4.5

Od site ~etiri kategorii na postoewe, od Brama do poslednoto grmuv~e na trevka, samo ~ovekot so znaewe e sposoben da gi isklu~i `elbata i odbojnosta. 4.5

aatmaanam advayaM kashchij jaanaati jagad iishvaraMyad vetti tat sa kurute na bhayaM tasya kutrachit. 4.6

Rare is the man who knows himself as the non-dual Lord of the world, and he who knows this is not afraid of anything. 4.6

Redok e takov ~ovek, da se poznava sebe kako nedualniot Gospodar na svetot, i toj istiot znae da ne se pla{i od ni{to. 4.6

ashhTaavakra uvaachana te saNgo'sti kenaa'pi kiM shuddhas tyaktum ichchhasisaNghaata-vilayaM kurvann evam eva layaM vraja. 5.1

AshtavakraYou are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can find peace. 5.1

A{tavakra rekol:

Ti ne si ograni~en od ni{to. Od {to treba na ~ovek kako tebe da se odrekne? Ako go stavi{ celiot organizam da se oporavi, }e go najde{ mirot. 5.1

udeti bhavato vishvaM vaaridher iva budbudaHiti jñatv'aikam aatmaanam evam eva layaM vraja. 5.2

All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can find peace. 5.2

Seto ova raste od tebe, kako balon~e od moreto. Znaej}i se sebe si deka seto ova e samo ti, }e go najde{ mirot. 5.2

pratyakshham apy avastutvad vishvaM n'aasty amale tvayirajju-sarpa iva vyaktam evam eva layaM vraja. 5.3

In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can find peace. 5.3

Pokraj {to e pred tvoite o~i, seto ova, nematerijalno, ne postoi vo tebe, neizvalkano kakov {to si. Toa e pojava kako zmijata vo ortomata, taka ti mo`e{ da go najde{ mirot. 5.3

sama-duHkha-sukhaH puurNa aashaa-nairaashyayoH samaHsama-jiivita-mR^tyuH sann evam eva layaM vraja. 5.4

Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can find peace. 5.4

Podednakvo i vo bolka i vo zadovolstvo, podednakvo i vo nade` i vo razo~aranost, podednakvo vo `ivot i vo smrt, i kompletno kakov {to si, mo`e{ da go najdi{ mirot. 5.4

ashhTaavakra uvaachaaakaashavad ananto'haM ghaTavat prakR^taM jagatiti jñaanaM tath'aitasya na tyaago na graho layaH. 6.1

AshtavakraI am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.1

A{tavakra rekol:

Jas sum beskone~en kako vselenata, prirodniot svet e kako sad. Da znae{ ova e znaewe, potoa nema ni odrekuvawe, prifa}awe ili primirje na toa. 6.1

mah'odadhir iv'aahaM sa prapañcho viichi-sannidhaHiti jñaanaM tath'aitasya na tyaago na graho layaH. 6.2

I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.2

Jas sum kako okean, i mno{tvoto na objektite se sporeduvaat so branot.da znae{ ova e znaewe, potoa nema ni odrekuvawe, prifa}awe ili primirje na toa. 6.2

ahaM sa shukti-saNkaasho ruupyavad vishva-kalpanaaiti jñaanaM tath'aitasya na tyaago na graho layaH. 6.3

I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.3

Jas sum kako majkata na biserot, a zamisleniot svet e kako srebroto. Da znae{ ova e znaewe, potoa nema odrekuvawe, prifa}awe ili primirje na toa. 6.3

ahaM vaa sarva-bhuuteshhu sarva-bhuutaany atho mayiiti jñaanaM tath'aitasya na tyaago na graho layaH. 6.4

Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.4

Sprema ova, jas sum vo site su{testva, i su{testvata se vo mene. Da znae{ ova e znaewe, potoa nema odrekuvawe, prifa}awe ili primirje na toa. 6.4

janaka uvaachamayy ananta-mah'aambhodhau vishva-pota itas-tataHbhramati sv'aanta-vaatena na mam'aasty asahishhNutaa. 7.1

JanakaIn the infinite ocean of myself the world boat drifts here and there, moved by its own inner wind. I am not put out by that. 7.1

Janaka rekol:

Vo beskone~niot okean na moeto sobstvo svetskiot brod otplovuva ovde i tamu, dvi`ej}i se po negoviot vnatre{en veter. Jas ne isplovuvam od nego. 7.1

mayy ananta-mah'aambhodhau jagad-viichiH svabhaavataHudetu vastam aayaatu na me vR^ddhir na cha kshhatiH. 7.2

Whether the world wave of its own nature rises or disappears in the infinite ocean of myself, I neither gain nor lose anything by that. 7.2

Dali svetskiot bran po negova priroda se izdiga ili is~eznuva vo beskone~niot okean na moeto sopstvo, jas nitu dobivam nitu gubam ne{to od toa. 7.2

mayy ananta-mah'aambhodhau vishvaM naama vikalpanaaatishaanto niraakaara etad ev'aaham aasthitaH. 7.3

It is in the infinite ocean of myself that the mind-creation called the world takes place. I am supremely peaceful and formless, and I remain as such. 7.3

Postoi beskone~en okean na moeto sopstvo koj kreacijata na umot go vika svet. Jas sum vrhovno miren i bez forma i ostanuvam takov. 7.3

n'aatmaa bhaaveshhu no bhaavas tatr'aanante niranjaneity asakto'spR^haH shaanta etad ev'aaham aastitaH. 7.4

My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desireless and at peace, and I remain as such. 7.4

Mojata prava priroda ne se sostoi vo objektite, nitu nekoj objekt postoi vo nea, za {to taa e beskone~na i neizvalkana. Taka, taa e nedoprena, bez `elbi i vo mir, a jas ostanuvam takov. 7.4

aho chin-maatram ev'aaham indra-jaal'opamaM jagaditi mama kathaM kutra hey'opaadeya-kalpanaa. 7.5

I am pure consciousness, and the world is like a magician's show. How could I imagine there is anything there to take up or reject? 7.5

Jas sum ~ista svesnost, a svetot e kako {ou na magioni~ar. Kako mo`am da zamislam deka ima tamu ne{to da se zeme ili otfrli? 7.5

ashhtaavakra uvaachatadaa bandho yadaa chittaM kinchid vaañchhati shhochatikiñchin muñchati gR^hNaati kiñchid vR^shhyati kupyati. 8.1

AshtavakraBondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something. 8.1 8.1

Ropstvo e koga umot se bavi so ne{to, se rasta`uva za ne{to, odbiva ne{to, zastanuva na ne{to, e blagodaren za ne{to ili neblagodaren za ne{to. 8.1

tadaa muktir yadaa chittaM na vaañchhati na shochatina muñchati na gR^Naati na hR^shhyati na kupyati. 8.2

Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything. 8.2

Osloboduvawe e koga umot ne se bavi so ni{to, ne se rasta`uva za ni{to, ne odbiva ni{to, ili ne zastanuva na ni{to, ne e blagodaren nitu e neblagodaren za ni{to. 8.2

tadaa bandho yadaa chittaM saktaM kaasv'api dR^shhTishhutadaa mokshho yadaa chittam asaktaM sarva-dR^shhTishhu. 8.3

Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses. 8.3

Ropstvo e koga umot e zapletkan vo edno od setilata. 8.3

yadaa n'aahaM tadaa mokshho yad'aahaM bandhanaM tadaamatve'ti helayaa kiñchit maa gR^haaNa vimuñcha maa. 8.4

When there is no "me" that is liberation, and when there is "me" there is bondage. Consider this carefully, and neither hold on to anything nor reject anything. 8.4

Koga nema "jas" toa e osloboduvawe, a koga ima "jas", e ropstvo. Ova p{rifati go vnimatelno, i nitu se zapiraj na ne{to nitu odbivaj ne{to. 8.4

ashhTaavakra uvaachakR^t'aakR^te cha dvandvaani kadaa shaantaani kasya vaaevaM jñaatve'ha nirvedaad bhava tyaaga-paro'vratii. 9.1

AshtavakraKnowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things. 9.1

A{tavakra rekol:

Koga se znae deka dualiznot na rabotite napraven ili nenapraven e staven da odmara, ili onoj za kogo tie se pojavile, ti ovde i sega mo`e{ so odrekuvawe i obvrzuvawe za nezavisnost na tie raboti. 9.1

kasyaa'pi taata dhanyasya loka-cheshhT'aavalokanaatjiivit'echchhaa bubhukshhaa cha bubhuts'opashamaH gataaH. 9.2

Rare indeed, my son, is the lucky man whose observation of the world's behaviour has led to the extinction of his thirst for living, thirst for pleasure and thirst for knowledge. 9.2

Retko e navistina sinko moj, sre}en e ~ovekot ~ie nabquduvaqe na svetskite naviki vodi do gasnewe na `edta za znaewe. 9.2

anityaM sarvam ev'edaM taapa-traya-duushhitamasaraM ninditaM heyam iti nishchitya shaamyati. 9.3

All this is transient and spoilt by the three sorts of pain. Knowing it to be insubstantial, ignoble and fit only for rejection, one attains peace. 9.3

Seto ova e odminlivo i uni{teno od tri vida na bolka. Koj znae deka e nematerijalen, podol i samo odbiva, dostiga mir. 9.3

ko'sau kaalo vayaH kiM vaa yatra dvandvaani no nR^Naamtaany upekshhya yathaa-praapta-vartii siddhim avaapnuyaat. 9.4

When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection. 9.4

Koga be{e ta era ili vreme na `ivot koga dualizmot na krajnostite ne go ima{e za lu|eto? So nivno izbegnuvawe, ~ovekot koj e sre}en da zeme sî {to doa|a, dostignuva perfekcija. 9.4

naanaa mataM maharshhiishhaaM saadhuunaaM yoginaaM tathaadR^shhTvaa nirvedam aapannaH ko na shaamyati maanavaH. 9.5

Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints and yogis? 9.5

Koj nema da zavr{i so nezainteresiranost za tie raboti i dostigne mir koga gi videl razlikite na gledi{tata na golemite mudreci, svetci i jogini? 9.5

kR^tvaa muurti-parijñaanaM chaitanyasya na kiM guruHnirveda-samat'aayuktyaa yas taarayati saMsR^teH. 9.6

Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara? 9.6

Ne e li guru toj, koj pomaga so nepristrasnost i stalo`enost, ostvaruva celosno znaewe na prirodata na svesnosta i gi vodi drugite nadvor oed samsarata? 9.6

pashya bhuuta-vikaaraaMs tvaM bhuuta-maatraan yath'aarthataHtat-kshhaNaad bandha-nirmuktaH sva-ruupa-stho bhavishhyasi. 9.7

If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature. 9.7

Ako samo gi vidi{ transformaciite na elementite kako ni{to drugo osven elementi, toga{ istovremeno }e se oslobodi{ od site ropstva i }e se ucvrsti{ vo tvojata sopstvena priroda. 9.7

vaasanaa eva saMsaara iti sarvaa vimuñcha taaHtat-tyaago vaasanaa-tyaagaat sthitir adya yathaa tathaa. 9.8

One's desires are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are. 9.8

^ovekovite `elbi se samsara. Ako go znae{ toa, odre~i se od niv. Odrekuvaweto od niv e odrekuvawe od nea. Sega mo`e{ da ostane{ {to si. 9.80

ashhTaavakra uvaachavihaaya vairiNaM kaamam arthaM ch'aanartha-saNkulamdharmam apy etayor hetuM sarvatr'aanaadaraM kuru. 10.1

AshtavakraAbandoning desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two - practice indifference to everything. 10.1

A{tavakra rekol:

Odreknuvaweto na `elbite, neprijatelot, zaedno so steknatoto, samite tolku polno so {teta, a dobrite dela koi se pri~ina za drugite dve - primenuvaat nezainteresiranost za sî. 10.1

svapn'endra-jaalavat pashya dinaani triiNi pañcha vaamitra-kshhetra-dhan'aagaara-daara-daay'aadi-sampadaH. 10.2

Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a magician's show lasting three or five days. 10.2

Pogledaj gi tie raboti: prijateli, zemja, pari, imot, `ena i nasledstvo kako ni{to drugo tuku kako son ili {ou na magioni~ar koj }e bidi tuka tri ili pet dena. 10.2

yatra yatra bhavet tR^shhNaa, saMsaaraM viddhi tatra vaiprauDha-vairaamyam aashritya viita-tR^shhNaH sukhii bhava. 10.3

Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy. 10.3

Koga }e se pojavi `elbata, vidi ja samsarata vo nea. Ako se ucvrsti{ sebe si vo cvrsto spokojstvo, bidi sloboden od strasti i bidi sre}en. 10.3

tR^shhNaa-maatr'aatmako bandhas, tan-naasho mokshha uchyatebhav'aasaMsakti-maatreNa praapti-tushhTir muhur-muhuH. 10.4

The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. 10.4

Su{tinskata priroda na ropstvoto e ni{to drugo tuku `elba, a nejzinata eliminacija e poznata kako osloboduvawe. Ednostavno e, ne bidi privrzan na promenlivite raboti koga ve~nata radost na dostignuvawe e do`iveana. 10.4

tvam ekas chetanaH shuddho, jaDaM vishvam asat tathaaavidyaa'pi na kiñchit saa kaa bubhutsaa tathaa'pi te. 10.5

You are one, conscious and pure, while all this is inert non-being. Ignorance itself is nothing, so what is the point of wanting to understand? 10.5

Ti si edno, svesnost i ~ist, dodeka seto ova e inertno nepostoewe. Neznaeweto e ni{to, pa {to saka{ da razbere{? 10.5

raajyaM sutaaH kalatraaNi shariiraaNi sukhaani chasaMsaktasyaa'pi nashhTaani tava janmani janmani. 10.6

Kingdoms, children, wives, bodies, pleasures - these have all been lost to you life after life, attached to them though you were. 10.6

Kralstvata, decata, `enite, telata, zadovolstvata - site tie se gubat vo sekoj nov `ivot, vie sepak ste bile privrzani na niv. 10.6

alam arthena kaamena sukR^tenaa'pi karmaNaaebhyaH saMsaara-kantaare na vishraantam abhuun manaH. 10.7

Enough of wealth, sensuality and good deeds. In the forest of samsara the mind has never found satisfaction in these. 10.7

Dosta e od bogatstvo, sladostrastie i korisni dobra. Vo {umata na samsarata umot nikoga{ ne na{ol zadovolstvo vo niv. 10.7

kR^taM na kati janmaani kaayena manasaa giraaduHkham aayaasadaM karma tad adyaa'py uparamyataam. 10.8

How many births have you not done hard and painful labour with body, mind and speech. Now at last, stop! 10.8

Kolku ra|awa ne si ostvaril te{ko i bolen napor so teloto, umot i govorot. Sega na krajot, zapri! 10.8

ashhTaavakra uvaachabhaav'aabhaava-vikaarash cha sva-bhaavaad iti nishchayiinirvikaaro gata-kleshaH sukhen'aiv'opashaamyati. 11.1

AshtavakraUnmoved and undistressed, realising that being, non-being and change are of the very nature of things, one easily finds peace. 11.1

A{tavakra rekol:

Nevozbuden i neunesre}en, koga }e svati deka postoeweto, nepostoeweto i promenata se vistinskata priroda na rabotite, toj lesno }e go najde mirot. 11.1

iishvaraH sarva-nirmaataa n'eh'aanya iti nishchayiiantar-galita-sarv'aashaH shaantaH kvaa'pi na sajjate. 11.2

At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything. 11.2

Vo mir, nosej}i gi site `elbi sosebe i sva}aj}i deka ni{to ne postoi osven Gospod, Sozdatelot na site raboti, toj ne e pove}e privrzan za ni{to. 11.2

aapadaH sampadaH kaale daivaad eve'ti nishchayiitR^ptaH sva-sth-endriyo nityaM na vaañchhati na shochati. 11.3

Realising that misfortune and fortune come in their own time from fortune, one is contented, one's senses under control, and does not like or dislike. 11.3

Sva}aj}i deka lo{ata sre}a doa|a vo nejzino vreme od sre}ata, toj e zadovolen, negovite setila se pod kontrola i ne saka nitu saka. 11.3

sukha-duHkhe janma-mR^tyuu daivaad ev'eti nishchayiisaadhy'aadarshii niraayaasaH kurvann api na lipyate. 11.4

Realising that pleasure and pain, birth and death are from destiny, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached. 11.4

Sva}aj}i deka zadovolstvoto i bolkata, ra|aweto i smrtta se od sudbinata, i deka negovite `elbi ne mo`e da se ostvarat, toj ostanuva neaktiven, i koga deluva ne e vrzan. 11.4

chintayaa jaayate duHkhaM n'aanyath'eh'eti nishchayiitayaa hiinaH sukhii shaantaH sarvatra galit-sprhaH. 11.5

Realising that suffering arises from nothing other than thought, dropping all desires one rids oneself of it, and is happy and at peace everywhere. 11.5

Koa }e sfati ~ovek deka pateweto proizleguva od ni{to drugo osven od mislata, pa|aat site `elbi, toj se spasuva od nego i e sre}en i vo mir sekade. 11.5

n'aahaM deho na me deho bodho'ham iti nishchayiikaivalyam iva saMpraapto na smaraty akR^taM kR^tam. 11.6

Realising, "I am not the body, nor is the body mine. I am awareness", one attains the supreme state and no longer remembers things done or undone. 11.6

Sfa}aj}i, "Jas ne sum teloto, nitu teloto e moe. Jas sum svesnost", toj ja dostignuva vrhovnata sostojba i pove}e ne gi pameti rabotite kako napraveni ili nenapraveni. 11.6

aa-brahma-stamba-paryantam aham ev'eti nishchayiinirvikalpaH shuchiH shaantaH praapt'aapraapta-vinirvR^taH. 11.7

Realising, "I alone exist, from Brahma down to the last clump of grass", one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not. 11.7

Sva}aj}i, "Jas sam postojam, od Brama do poslednata grmu{ka trevka", postanuva sloboden od neizvesnosta, ~ista, vo mir i nezagri`en za toa {to dostignal ili ne dostignal. 11.7

naan'aashcharyam idaM vishvaM na kiñchid iti nishchayiinirvaasanaH sphuurti-maatro na kiñchid iva shaamyati. 11.8

Realising that all this varied and wonderful world is nothing, one becomes 11.8

pure receptivity, free from inclinations, and as if nothing existed, one finds peace.

Sva}aj}i deka seto ova varira i deka prekrasniot svet e ni{to, toj stanuva ~isto razbirawe, sloboden od sklonosti i ako ni{to ne go vozbuduva, najduva mir. 11.8

janaka uvaachakaaya-kR^ty-aasahaH puurvaM tato vaag-vistaraasahaHatha chintaasahas tasmaad evam ev'aaham aasthitaH. 12.1

JanakaFirst of all I was averse to physical activity, then to lengthy speech, and finally to thought itself, which is why I am now established. 12.1

Јанака рекол:

Првин, физичката активност ми беше одбојна, потоа да зборувам долго, и на крајот да размислувам, и сето тоа ми придонесе за сега да бидам утврден. 12.1

priity-abhaavena shabdaader adR^shyatvena ch'aatmanaHvikshhep'aikaagra-hR^daya evam ev'aahaM aasthitaH. 12.2

In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction - which is why I am now established. 12.2

Vo otsustvo na u`ivawe vo zvukot i drugite setila, i od faktot deka jas samiot ne sum objekt na setilata, mojot um e fokusiran i sloboden od rasejanost - и сето тоа ми придонесе за сега да бидам утврден. 12.2

sam-aadhyaas-aadi-vikshhiptau vyavahaaraH samaadhayeevaM vilokya niyamam evam ev'aaham aasthitaH. 12.3 ???

Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established. 12.3

Blagodarenie na rasejanosta na raboti kako pogre{na identifikacija, ~ovekot e naveden da te`i kon mentalen mir. Koga go prepoznav ovoj na~in sega sum utvrden. 12.3

hey'opaadeya-virahaad evaM harshha-vishhaadayoHabhaavaad adya he brahmann evam ev'aaham aasthitaH. 12.4

By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, brahmin - I am now established. 12.4

So napu{tawe na ~uvstvoto za odbivawe i prifa}awe, i na zadovolstvo i razo~aruvawe {to gi ima denes, braminot - jas sum sega утврден. 12.4

aashram'aanaashramaM dhyaanaM chittas-viikR^ta-varjanamvikalpaM mama viikshhya etair evam ev'aaham aasthitaH. 12.5

Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects - by means of these I have seen my error, and I am now established. 12.5

@ivotot vo zaednica, potoa prodol`uvawe vo takva sostojba, meditacija e eliminacija na objektite izvedeni od umot - preku ovie jas ja vidov mojata gre{ka, i sega sum utvrden. 12.5

karm'aanushhThaanam ajñaanaad yath'aiv'oparamas tathaabudhvaa samyag idaM tattvam evam ev'aaham aasthitaH. 12.6

Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established. 12.6

Kako {to sproveduvaweto na akcii se dol`i na nezainteresiranosta, takvo e i napu{taweto. Koga potpolno }e ja prepoznam ovaa vistina, sum utvrden. 12.6

achintyaM chintyamaano'pi chint'aaruupaM bhajaty asautyaktvaa tad-bhaavanaM tasmaad evam ev'aaham aasthitaH. 12.7

Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established. 12.7

Da misli{ ne{to nepromisleno, e da razmisluva{ neprirodno. Napu{taweto na taa praktika, jas sum utvrden. 12.7

evam eva kR^taM yena sa kR^t'aartho bhaved asauevam eva svabhaavo yaH sa kR^t'aartho bhaved asau. 12.8

He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done. 12.8

Onoj koj go ostvaril ova, ja ostvaril celta na `ivotot. Onoj koj e so takva priroda, toj go napravil ona {to treba da se napravi. 12.8

janaka uvaachaakiñchana-bhavaM svaasthaM kaupiinatve'pi durlabhamtyaag'aadaane vihaay'aasmaad aham aase yathaa-sukham. 13.1

JanakaThe inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please abandoning both renunciation and

13.1

acquisition.

Janaka rekol:

Vnatre{nata sloboda da se ima ni{to e te{ko da se ostvari, osven samo so loin-cloth, no jas `iveam kako {to mi se dopa|a odbegnuvaj}i gi i odreknuvaweto i steknuvaweto. 13.1

kutraa'pi khedaH kaayasya, jihvaa kutraa'pi khedyatemanaH kutraa'pi tat tyaktvaa purushhaarthe sthitaH sukham. 13.2

Sometimes one experiences distress because of one's body, sometimes because of one's speech, and sometimes because of one's mind. Abandoning all of these, I live as I please in the goal of human life. 13.2

Ponekoga{ }e se ~uvstvuva{ nesre}en zaradi ne~ie telo, ponekoga{ od ne~ie zboruvawe, a ponekoga{ od ne~ij um. So odbegnuvawe na site ovie, jas `iveam vo celta na ~ovekoviot `ivot. 13.2

kR^taM kim api n'aiva syaad iti sañchintya tattvataHyadaa yat karttum aayaati tat kR^tv'aase yathaa-sukham. 13.3

Recognising that in reality no action is ever committed, I live as I please, just doing what presents itself to be done. 13.3

Priznanieto deka vo realnosta ne-akcijata e sekoga{ posvetena, jas `iveam kako {to mi se dopa|a, samo go pravam toa {to e dadeno da se pravi. 13.3

karma-naishhkarmya-nirbandha-bhaavaa deha-stha-yoginaHsaMyog'aayoga-virahaad aham aase yathaa-sukham. 13.4

Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection. 13.4

Joginite koi sebe si se identiikuvaat so nivnite tela, se uporni vo ispolnuvaweto i vo izbegnuvaweto na odredeni aktivnosti, no jas `iveam kako {to mi se dopa|a so odrekuvawe od privrzanosta i otfrlaweto. 13.4

arth'aanarthau na me sthityaa gatyaa na shayanena vaatishhThana gachchhana svapan tasmaad aham aase yathaa-sukham. 13.5

No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping. 13.5

Niti korist niti gubitok ne doa|a do mene ni koga stojam, ni koga odam ni koga le`am, sledstveno na toa, jas `iveam kako {to mi se dopa|a, dali stojam, odam ili spijam. 13.5

svapato n'aasti me haanaH siddhir yatnavato na vaanaash'ollaasau vihaay'aasmaad aham aase yathaa-sukham. 13.6

I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning success and failure. 13.6

Ne gubam ni{to so spiewe ni dobivam ni{to od trud, pa jas `iveam kako {to mi se dopa|a, odbegnuvaj}i go uspehot i neuspehot. 13.6

sukh'aadi-ruupaa niyamaM bhaaveshhv aalokya bhuurishaHshubh'aashubhe vihaay'aasmaad aham aase yathaa-sukham. 13.7

Continually observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant. 13.7

Kontinuirano sledewe na nedostatocite od ne{ta kako objekti koi davaat zadovlostvo, jas `iveam kako {to mi se dopa|a, odrekuvaj}i se od ugodnoto i neugodnoto. 13.7

janaka uvaachaprakR^tyaa shuunya-chitto yaH pramaadaad bhaava-bhaavanaHnidrito bodhita iva kshhiiNa-saMsmaraNo hi saH. 14.1

JanakaHe who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream. 14.1

Janaka rekol:

Onoj koj po priroda e prazen um, i koj misli za ne{tata samo nenamerno, e osloboden od promislenoto se}avawe kako da e razbuden od son. 14.1

kva dhanaani kva mitraaNi kva me vishhaya-dasyavaHkva shaastraM kva cha vijñaanaM yadaa me galitaa spR^haa. 14.2

When my desire has been eliminated, I have no wealth, friends, robber senses, scriptures or knowledge? 14.2

Koga mojata `elba }e se eliminira, jas nemam bogatstvo, prijateli, razbojnici, sveti knigi ili znaewe?

vijñaate saakshhi-purushhe paramaatmani ch'eshvarenairaashye bandha-mokshhe cha na chintaa muktaye mama. 14.3

Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation. 14.3

Sogleduvaj}i ja mojata vrhovna priroda vo Li~nosta na Svedok, Godpod, i sostojbata bez `elbi vo ropstvoto na osloboduvaweto, jas ne

~uvstvuvam naklonetost za osloboduvawe. 14.3

antar-vikalpa-shuunyasya bahiH sva-chchhanda-chaariNaHbhraantasy'eva dashaas taas taas taadR^shaa eva jaanate. 14.4

The various states of one who is free of uncertainty within, and who outwardly wanders about as he pleases like an idiot, can only be known by someone in the same condition. 14.4

Razli~nite sostojbi na onoj koj e osloboden od nesigurnost vo sebe, i koj nadvore{no skita kako {to si saka kako idiot, mo`e da mu bide poznat samo na onoj koj e vo sli~na sostojba. 14.4

ashhTaavakra uvaachayathaa-tath'opadeshena kR^t'aarthaH sattva-buddhimaanaajiivam api jijñaasuH paras tatra vimuhyati. 15.1

AshtavakraWhile a man of pure intelligence may achieve the goal by the most casual of instruction, another may seek knowledge all his life and still remain bewildered. 15.1

A{tavakra rekol:

Dodeka eden ~ovek so ~ista intelegencija mo`e da ja posdtigne celta so neredovno u~ewe, drug mo`e da bara znaewe celiot svoj `ivot i u{te da ostane zamaen. 15.1

mokshho vishhaya-vairasyaM bandho vaishhayiko rasaHetaavad eva vijñaanaM yath'echchhasi tathaa kuru. 15.2

Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you wish. 15.2

Osloboduvaweto e odvratno za objektite na setilata. Ropstvoto e qubov na setilata. Ova e znaewe. Sega pravi kako {to saka{. 15.2

vaagmi-praajña-mah'odyogaM janaM muuka-jaD'aalasamkaroti tattva-bodho'yam atas tyakto bubhukshhabhiH. 15.3

This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment. 15.3

Ovaa svest na vistinata go pravi elokventniot, umniot i energi~niot ~ovek nem, glupav i mrzliv, pa zatoa da se izbegnuvaat onie ~ija cel e u`ivawe. 15.3

na tvaM deho na te deho bhoktaa karttaa na vaa bhavaanchid-ruupo'si sadaa saakshhii nirapekshhaH sukhaM chara. 15.4

You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness, the witness, in need of nothing - so live happily. 15.4

Ti ne si telo, niti teloto e tvoe, niti si ti onoj koj gi vr{i aktivnostite ili simbol na nivnite posledici. Ti si beskone;no ~ista svesnost, svedok, vo potreba od ni{to - zatoa, `ivej sre}no. 15.4

raaga-dveshhau mano-dharmau na manas te kadaachananirvikalpo'si bodh'aatmaa nirvikaaraH sukhaM chara. 15.5

Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless, awareness itself and unchanging - so live happily. 15.5

@elbata i lutinata se objekti na umot, no umot ne e tvoj, nitu nekoga{ bil. Ti si bez mo`nost za izbor, samata budnost i nepromenliv - zatoa `ivej sre}no. 15.5

sarva-bhuuteshhu ch'aatmaanaM sarva-bhuutaani ch'aatmanivijñaaya nirahaM-kaaro nirmamas tvaM sukhii bhava. 15.6

Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with "me". 15.6

Prepoznaj se sebe si vo site su{testva, i site su{testva vo sekogo, bidi sre}en, oslobodi se od ~uvstvoto na odgovornost i oslobodi se od preokupacijata na "jas". 15.6

vishhvaM sphurati yatr'edaM taraNgaa iva saagaretat tvam eva na sandehash chin-muurte vijvaro bhava. 15.7

Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance. 15.7

Tvojot karakter e svesnosta, vo koja celiot svet nadoa|a, kako branovite vo moreto. Toa si ti, bez somne`, zatoa oslobodi se od somne`. 15.7

shraddhasva taata shraddhasva n'aatra mohaM kurushhva bhoHjñaana-svaruupo bhagavaan aatmaa tvaM prakR^teH paraH. 15.8

Have faith, my son, have faith. Don't let yourself be deluded in this. You are yourself the Lord, whose very nature is knowledge, and you are beyond natural causation. 15.8

Imaj sudbina, sinko moj, imaj sudbina. Ne dozvoluvaj si da se da se rastvori{ vo ova. Ti samiot si Gospod, ~ija vistinska priroda e znaeweto, a ti si nadvor (beyond) od prirodnata uslovenost. 15.8

guNaiH saMveshhTito dehas tishhThaty aayaati yaati chaaatmaa na gantaa n'aagantaa kim enam anushochasi. 15.9

The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them? 15.9

Teloto opkoleno so setilata miruva, doa|a i odi. Ti samiot nitu doa\a{, nitu odi{, pa zo{to da se ma~i{ so niv? 15.9

dehas tishhThatu kalp'aantaM gachchhatv ady'aiva vaa punaHkva vR^ddhiH kva cha vaa haanis tava chin-maatra-ruupiNaH. 15.10

Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness? 15.10

Neka teloto ostane do krajot na vekot, ili neka dojde do krajot ba{ sega. {to ti ima{ dobieno ili izgubeno, koj se sostoi od ~ista sovest? 15.10

tvayy ananta-mah'aambhodhau vishva-viichiH sva-bhaavataHudetu vaastam aayaatu na te vR^ddhir na vaa kshhatiH. 15.11

Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you. 15.11

Neka svetskiot bran raste ili propa|a spored svojata priroda vo tebe, ti golemiot okean. Nema ni{to ti da dobie{ ili izgubi{. 15.11

taata chin-maatra-ruupo'si na te bhinnam idaM jagadataH kasya kathaM kutra heyopaadeya-kalpanaa. 15.12

My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why? 15.12

Sinku moj, ti se sostoi{ od ~ista svesnost, a svetot ne e ne{to oddlno od tebe. Pa zo{to treba da go prifa}a{ ili odbiva{, i kako, i zo{to? 15.12

ekasminn avyaye shaante chid-aakaashe'male tvayikuto janma kutaH karma kuto'haMkaara eva cha. 15.13

How can there be either birth, karma or responsibility in that one unchanging, peaceful, unblemished and infinite consciousness which is you? 15.13

Kako mo`e da ima ra|awe, karma ili odgovornost deka ~ovekot se nemenliv, miren, neizvalkan i beskone~na svesnost koja si toa ti? 15.13

yat tvaM pashyasi tatr'aikas tvam eva prabhaasasekiM pR^thak bhaasate svarNaat kaTak'aaNgada-nuupuram. 15.14

Whatever you see, it is you alone manifest in it. How can bracelets, armlets and anklets be different from the gold they are made of? 15.14

[to i da gleda{, toa si ti {to se manifestira{ von ego. Kako mo`e brazletni, narakvici i sinxir~iwa da ne bidat zlato od koe se tie napraveni? 15.14

ayaM so' ham ayam n'aahaM vibhaagam iti santyajasarvam aatme'ti nishchitya niHsaNkalpaH sukhii bhava. 15.15

Giving up such distinctions as "He is what I am", and "I am not that", recognise that "Everything is myself", and be without distinction and happy. 15.15

Napu{taweto na opredelbite, kako "Toj e toa {to sum jas", i "Jas ne sum toa", prifa}aat deka "Sî e moe", bidi bez opredelba i bidi sre}en. 15.15

tav'aiv'aajñaanato vishvaM tvam ekaH param-aarthataHtvatto'nyo n'aasti saMsaarii n'aasaMsaarii cha kashchana. 15.16

It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara. 15.16

Od tvoeto nepoznavawe e deka seto ova postoi. Vo realnosta, ti postoi{. Odvoeno od tebe nema nikoj vo ili nadvor od samsara. 15.16

bhraanti-maatram idaM vishvaM na kiñchid iti nishchayiinirvaasanaH sphuurti-maatro na kiñchid iva shaamyati. 15.17

Knowing that all this is just an illusion, one becomes free of desire, pure receptivity and at peace, as if nothing existed. 15.17

Znaej}i deka seto ova e samo iluzija, stanuva{ osloboden od `elbite, ~isto razbirawe i mir, kako ni{to da ne postoi. 15.17

eka eva bhav'aambhodhaav aasiid asti bhavishhyatina te bandho'sti mokshho vaa kR^ta-kR^tyaH sukhaM chara. 15.18

Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled. 15.18

Samo edna rabota postoela, postoi i }e postoi vo okeanot na pospoeweto. Ti nema{ ni ropstvo ni osloboduvawe. @ivej slobodno i ispolneto. 15.18

maa saNkalpa-vikalpaabhyaaM chittaM kshhobhaya chin-mayaupashaamya sukhaM tishhTha sv'aatmany aananda-vigrahe. 15.19

Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence of joy. 15.19

Da se bide ~ista svesnost, da ne se voznemiruva tvojot um so misli za ili protiv ne{to. Da bidi{ vo mir i da ostani{ sre}no vo sebe si, su{tinata na radosta. 15.19

tyaj'aiva dhyaanaM sarvatra maa kiñchid hR^di dhaarayaaatmaa tvaM mukta ev'aasi kiM vimR^shya karishhyasi. 15.20

Give up meditation completely but don't let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind? 15.20

Predaj se na meditacijata kompletno, no ne mu dozvoluvaj na umot da se zadr`i na ne{to. Ti si sloboden po tvojata priroda, {to }e postigne{ so forsirawe na umot? 15.20

ashhTaavakra uvaachaaachakshhva shR^Nu vaa taata naanaa-shaastraaNy-anekashaHtathaa'pi na tava svaasthyaM sarva-vismaraNaad R^te. 16.1

AshtavakraMy son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything. 16.1

A{tavakra rekol:

Sinku moj, ti mo`e{ da ka`uva{ ili da slu{a{ bezbroj sveti knigi, no nema da bide{ vtemelen vo naukata sî dodeka ne zaboravi{ sî. 16.1

bhogaM karma samaadhiM vaa kuru vijña tathaa'pi techittaM nirasta-sarv'aasham aty'arthaM rochayishhyati. 16.2

You may, as a learned man, indulge in wealth, activity and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals. 16.2

Ti mo`e{, kako nau~en ~ovek, da se oddade{ vo izobilstvo, aktivnosti i meditacija, no tvojot um }e se smiri za toa {to e kraj na `elbite, i pokraj site celi. 16.2

aayaasaat sakalo duHkhii n'ainaM jaanaati kashchanaanen'aiv'opadeshena dhanyaH praapnoti nirvR^tim. 16.3

Everyone is in pain because of their striving to achieve something, but no-one realises it. By no more than this instruction, the fortunate one attains tranquillity. 16.3

Sekoj e vo bolka poradi svoite streme`i da se postigne ne{to, no nikoj ne go ostvaruva toa. No ni{to ne pravi pove}e od ovaa instrukcija, sre}niot ~ovek dostignuva smirenost. 16.3

vyaapaare khidyate yas tu nimeshh'onmeshhayor apitasy'aalasya dhuriiNasya sukhaM n'anyasya kasyachit. 16.4

Happiness belongs to no-one but that supremely lazy man for whom even opening and closing his eyes is a bother. 16.4

Sre}ata ne mu pripa|a na nikogo, edinstveno na krajno mrzliviot ~ovek za kogo duri i otvoraweto i zatvoraweto na o~ite mu e dosadno. 16.4

idaM kR^tam idaM ne'ti dvandvair muktaM yadaa manaHdharm'aartha-kaama-mokshheshhu nirapekshhaM tadaa bhavet. 16.5

When the mind is freed from such pairs of opposites as, "I have done this", and "I have not done that", it becomes indifferent to merit, wealth, sensuality and liberation. 16.5

Koga umot e osloboden od takvi parovi na sprotivnosti, kako "Jas ne go napraviv toa", toj postanuva ramnodu{en na zaslugi, na izobilstvo, na sladostrastie i na osloboduvawe. 16.5

virakto vishhaya-dveshhTaa raagii vishhaya-lolupaHgraha-mokshha-vihiinas tu na virakto na raagavaan. 16.6

One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy. 16.6

Eden ~ovek e vozdr`liv i neblagonaklon na setilata, drug e al~en i e vrzan za niv, no onoj koj e osloboden i od zemawe i od odbivawe ne e ni vozdr`livost ni al~nost. 16.6

hey'opaadeyataa taavat saMsaara-viTap'aaNkuraHspR^haa jiivati yaavad vai nirvichaaradashaaspadam. 16.7

So long as desire, the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara. 16.7

Tolku dolgo kako `elbite, sostojbata na nemawe diskriminacija, ostanuva, smislata na reakcija i privlekuvawe }e ostane, {to e korenot i ogranokot na samsara. 16.7

pravR^ttau jaayate raago nirvR^ttau dveshha eva hinirdvandvo baalavad dhiimaan evam eva vyava-sthitaH. 16.8

Desire springs from usage, and aversion from abstention, but the wise man is free from the pairs of opposites like a child, and becomes established. 16.8

@elbata izvira od korisnosta, a odbivnosta od vozdr`uvaweto, no mudriot e osloboden od parovite na sprotivnpostite kako dete, i postanuva vtemeleno. 16.8

haatum ichchhati saMsaaraM raagii duHkha-jihaasayaaviita-raago hi nirduHkhas tasminn api na khedyati. 16.9

The passionate man wants to eliminate samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in it. 16.9

yasy'aabhimaano mokshhe'pi dehe'pi mamataa tathaana cha jñaanii na vaa yogii kevalaM duHkhabhaag asau. 16.10

He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer. 16.10

Onoj koj e gord za osloboduvawe ili negovoto sopstveno telo, i gi ~uvstvuva kako sopstveni, ne e niposmatra~ ni jogin. Toj e samo stradalnik. 16.10

haro yady upadeshhTaa te hariH kamala-jo'pi vaatathaa'pi na tava svaathyaM sarva-vismaraNaad R^te. 16.11

If even Shiva, Vishnu or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within. 16.11

I [iva, Vi{nu ili rodeniot vo lotos-Brama da ti be{e tvoj instruktor, dodeka ne zaboravi{ sî, ne mo`e{ da se ucvrsti{ vo niv. 16.11

ashhTaavakra uvaachatena jñaana-phalaM praaptaM yog'aabhyaasa-phalaM tathaatR^ptaH svachchh'endriyo nityam ekakii ramate tu yaH. 17.1

Ashtavakta saidHe who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too. 17.1

A{tavakra rekol:

Onoj koj e zadovolen, so pro~isteni setila, i sekoga{ u`iva samotija, go dostignal plodot na znaeweto i plodot na prakticiraweto na joga isto taka. 17.1

na kadaachij jagaty asmin tattva-jñaa hanta khidyatiyata ekena ten'edaM puurNaM brahm'aaNDa-maNDalam. 17.2

The knower of truth is never distressed in this world, for the whole round world is full of himself alone. 17.2

Onoj koj ja znae vistinata nikoga{ ne strada vo ovoj svet, toj za siot svet e poln edinstveno so sebe si. 17.2

na jaatu vishhayaaH ke'pi sv'aaraamaM harshhayanty amiisallakii-pallava-priitam iv'ebhaM nimba-pallavaaH. 17.3

None of these senses please a man who has found satisfaction within, just as Nimba leaves do not please the elephant that has acquired the taste for Sallaki leaves. 17.3

Niedno od ovie setila ne go zadovoluva onoj koj na{ol zadovolstvo vo niv, kako {to listovite od Limba ne go zadovoluvaat slonot koj go saka vkusot na Salaki listovi. 17.3

yas tu bhogeshhu bhukteshhu na bhavaty adhivaasitaaabhukteshhu niraakaaNkshhii tadR^sho bhava-durlabhaH. 17.4

The man is rare who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed. 17.4

Neprepre~en e onoj koj ne e vrzan za rabotite so koi u`ival, a ne kopnee po tie raboti vo koi ne u`ival. 17.4

bubhukshhur iha saMsaare mumukshhur api dR^shyatebhoga-mokshha-niraakaaNkshhii viralo hi mahaashaayaH. 17.5

Those who desire pleasure and those who desire liberation are both found in samsara, but the great souled man who desires neither pleasure nor liberation is rare indeed. 17.5

Onie koi posakuvaat zadovolstvo i onie koi posakuvaat osloboduvawe podednakvo se najduvaat vo samsara, a eden golem du{even ~ovek koj ne posakuva ni zadovolstvo ni osloboduvawe e navistina neprepre~en. 17.5

dharm'aartha-kaama-mokshheshhu jiivite maraNe tathaakasy'aapy udaara-chittasya hey'opaadeyataa na hi. 17.6

It is only the noble minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too. 17.6

Blagoroden um e onoj koj e osloboden od privlekuvawe ili odbivawe od religijata, izobilstvoto, sladostrastieto, i od `ivotot i smrtta isto taka. 17.6

vaañchhaa na vishva-vilaye na dveshhas tasya cha sthitauyathaa jiivikayaa tasmaad dhanya aaste yathaa sukhaM. 17.7

He feels no desire for the elimination of all this, nor anger at its continuing, so the fortunate man lives happily with whatever sustenance presents itself. 17.7

Toj ne ~uvstvuva `elba za eliminacija na seto ova, nitu lutina za seto {to sleduva, pa sre}niot ~ovek `ivee sre}no so sekakva izdr{ka {to ja ima. 17.7

kR^t'aartho'nena jñaanen'ety'evaM galita-dhiiH kR^tiipashyan shR^Nvan spR^shan jighrann ashnann aste yathaa sukhaM. 17.8

Thus fulfilled through this knowledge, contented and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling and tasting. 17.8

Taka ispolnet so ova znaewe, spokoen i so ispraznet misle~ki um, `ivee sre}no so ona {to sega go gleda, slu{a, ~uvstvuva, mirisa i vkusuva. 17.8

shuunyaa dR^shhTir vR^thaa cheshhTaa vikalaan'iindriyaaNi chana spR^haa na viraktir vaa kshhiiNa-saMsaara-saagare. 17.9

In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless, and his senses inactive. 17.9

Vo nego, na kogo okeanot na samsarata se isu{il, nema ni vrzuvawe ni odbojnost. Negoviot pogled e sloboden, negovoto odnesuvawe e bez opredelena cel, a negovite setila se neaktivni. 17.9

na jagarti na nidraati n'onmiilati na miilatiaho para-dashaa kvaa'pi vartate mukta-chetasaH. 17.10

Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens nor closes his eyes. 17.10

Sekako vrhovnata sostojba e sekade za osloboden um. Toj ne e ni probuden ni zaspan, i ni gi otvora ni gi zatvora negovite o~i. 17.10

sarvatra dR^shyate sva-sthaH sarvatra vimal'aashayaHsamasta-vaasanaa mukto muktaH sarvatra raajate. 17.11

The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart. 17.11

Oslobodeniot ~ovek bleska nasekade, sloboden od `elbi. Sekade e stalo`en i so ~isto srce. 17.11

pashyan shR^Nvan spR^shan jighrann ashnan gR^hNan vadanvrajaniihit'aaniihitair mukto mukta evaM mah'aashayaH. 17.12

Seeing, hearing, feeling, smelling, tasting, speaking and walking about, the great souled man who is freed from trying to achieve or avoid anything is free indeed. 17.12

Gledaj}i, slu{aj}i, mirisaj}i, vkusuvaj}i, zboruvaj}i i {etaj}i naekade, golemiot du{even ~ovek koj e osloboden od probuvaweto da postigne ili da izbegne ne{to e navistina sloboden. 17.12

na nindati na cha stauti na hR^shhyati na kupyatina dadaati na gR^hNaati muktaH sarvatra nirasaH. 17.13

The liberated man is free from desires everywhere. He neither blames, praises, rejoices, is disappointed, gives nor takes. 17.13

Oslobodeniot ~ovek e sloboden od `elbi nasekade. Toj nitu osuduva, nitu fali, nitu se nasladuva, nitu e razo~aran, nitu dava nitu zema. 17.13

s'aanuraagaaM striyaM dR^shTvaa mR^tyuM vaa samupasthitamavihvala-manaaH sva-stho mukta eva mah'aashayaH. 17.14

When a great souled one is unperturbed in mind, and equally self-possessed at either the sight of a woman inflamed with desire or at approaching death, he is truly liberated. 17.14

Koga golemiot du{even ~ovek e nezbunet vo umot, i podednakvo stalo`en ili vo pogled na `ena vospalena so `elba ili na smrt koja naiduva, toj e vistinski osloboden. 17.14

sukhe duHkhe nare naaryaaM sampatsu vipatsu chavisheshho n'aiva dhiirasya sarvatra sama-darshinaH. 17.15

There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal. 17.15

Ne postoi razlika pome|u zadovolstvoto i bolkata, ma`ot i `enata, uspehot i neuspehot za mudriot ~ovek koj vo sî gleda kako da sé izedna~eno. 17.15

na hiMsaa n'aiva kaaruNyaM n'auddhatyaM na cha diinataan'aashcharyaM n'aiva cha kshhobhaH kshhiiNa-saMsaraNe nare. 17.16

There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days of samsara are over. 17.16

Nema agresija ni so~uvstvo, nema gordost ni poniznost, nema ni ~udo ni konfuzija za onoj ~ii denovi na samsarata se zavr{eni. 17.16

na mukto vishhaya-dveshhTaa na vaa vishhaya-lolupaHasaMsakta-manaa nityaM praapt'aapraaptam upaashnute. 17.17

The liberated man is not averse to the senses and nor is he attached to them. He enjoys himself continually with an unattached mind in both success and failure. 17.17

Oslobodeniot ~ovek ne e blagonaklon na setilata nitu go privlekuvaat. Toj neprekinato u`iva so nevrzan um i vo uspeh i vo neuspeh. 17.17

samaadhaan'aasamaadhaana-hit'aahita-vikalpanaaHshuunya-chitto na jaanaati kaivalyam iva saMsthitaH. 17.18

One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil. 17.18

Edna{ vtemelen vo Apsolutnata sostojba so prazen um ne znae za alternativite na vnatre{en mir i za nemawe na vnatre{en mir, za dobroto i za lo{oto. 17.18

nirmamo nirahaN-kaaro na kiñchid iti nishchitaHantar-galita-sarv'aashaH kuvann api karoti na. 17.19

A man free of "me" and "mine" and of a sense of responsibility, aware that "Nothing exists", with all desires extinguished within, does not act even in acting. 17.19

Onoj koj e osloboden od "jas" i "moe" i od ~uvstvoto na odgovornost, e svesen deka "Ni{to ne postoi", so site `elbi izgasnati vo nego, ne dejstvuva ni vo akt. 17.19

manaH-prakaasha-sammoha-svapna-jaaDya-vivarjitaHdashaaM kaam api saMpraapto bhaved galita-maanasaH. 17.20

He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream and ignorance. 17.20

Onoj ~ij misle~ki um e rastopen, ostvaruva neopisliva sostojba i e sloboden od mentalnoto prika`uvawe na iluzijata, sonot i neznaeweto. 17.20

ashhTaavakra uvaachayasya bodhodaye taavat svapnavad bhavati bhramaHtasmai sukh'aika-ruupaaya namaH shaantaaya tejase. 18.1

AshtavakraPraise be to That by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace and light. 18.1

A{tavakra rekol:

Fala mu na Gospoda na Toa od svesnosta od koja iluzijata postanuva kako son, na toa {to e ~ista sre}a, mir i svetlost. 18.1

arjayitv'aakhilaan arthaan bhogaan aapnoti pushhkalaanna hi sarva-parityaajam antareNa sukhii bhavet. 18.2

One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of everything. 18.2

Mo`e{ da gi dobie{ site vidovi na zadovolstvo so dobivawe na razli~ni objekti na zadovolstvo, no ne mo`e{ da bide{ sre}en osven so odrekuvawe od sî. 18.2

karttavya-duHkha-maartaNDa-jvaalaad agdh'aantar'aatmanaHkutaH prashama-piiyuushha-dhaaraasaaram R^te sukham. 18.3

How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of thinking that there are things that still need doing, without the rain of the nectar of peace? 18.3

Kako mo`e da ima sre}a za onoj koj bil izgoren odvnatre od goreweto na sonceto od bolkata na misleweto deka ima raboti koi treba da se napravat, bez do`d od nektarot na mirot? 18.3

bhavo'yaM bhaavanaa-maatro na kiñchit param-arthataHn'aasty abhaavaH sva-bhaavanaaM bhaav'aabhaava-vibhaavinaam. 18.4

This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from non being. 18.4

Ova `iveewe e samo imaginacija. Ne e ni{to vo realnosta, no nema ne-postoewe za karakterite koi znaat kako da razlikuvaat postoewe od nepostoewe. 18.4

na duuraM na cha saNkochaal labdham ev'aatmanaH padamnirvikalpaM niraayaasaM nirvikaaraM nirañjanam. 18.5

The realm of one's self is not far away, and nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging and spotless. 18.5

Carstvoto na ne~ieto sopstvo ne e daleku, i nitu mo`e da bide ostvareno so dodavawe na ograni~uvawa vo negoviot karakter. Nezamislivo e, bez napor, nepromenlivo i neizvalkano. 18.5

vyaamoha-maatra-viratau svaruup'aadaana-maatrataHviita'shokaa viraajante niraavaraNa-dR^shhTayaH. 18.6

By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live free from sorrow. 18.6

So prosta eliminacija na iluzijata i prepoznavaweto na vistinskiot karakter, onie ~ija vizija e jasna `iveat slobodni od `al. 18.6

samastaM kalpanaa-maatram aatmaa muktaH sanaatanaHiti vijñaaya dhiiro hi kim abhyasyati baalavat. 18.7

Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool? 18.7

Da znae{ sî e samo imaginacija, a kako beskone~no sloboden, kako eden mudar bi se odnesuval kako budala? 18.7

aatmaa brahme'ti nishchitya bhaav'aabhaavau cha kalpitaunishhkaamaH kiM vijaanaati kiM bruute cha karoti kiM. 18.8

Knowing himself to be God and being and non-being just imagination, what should the man free from desire learn, say or do? 18.8

Znaej}i se samiot deka si Bog i `iveeweto i ne`iveeweto se samo imaginacija, {to bi rekol ili napravil onoj koj e sloboden od `elbite? 18.8

ayaM so'ham ayaM n'aaham iti kshhiiNaa vikalpanaasarvam aatme'ti nishchitya tuushhNiim-bhuutasya yoginaH. 18.9

Considerations like "I am this" or "I am not this" are finished for the yogi who has gone silent realising "Everything is myself". 18.9

Razmisluvawata kako: "Jas ne sum ova" se zavr{eni za joginot koj go dostignal uvidot vo ti{ina "Sî i jas". 18.9

na vikshhepo na ch'aikaagryaM n'aatibodho na muuDhataana sukhaM na cha vaa duHkham upashaantasya yoginaH. 18.10

For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain. 18.10

Za joginot koj go na{ol mirot, nema rasejanost ni usmerenost vo edno, ne golemo znaewe ni neznaewe, ni zadovolstvo ni bolka. 18.10

svaaraajye bhaikshha-vR^ttau cha laabh'aalaabhe jane vanenirvikalpa-svabhaavasya na vishheso'sti yoginaH. 18.11

The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions. 18.11

Vlasta na rajot ili nema{tijata, steknuvaweto ili gubitokot, `ivot me|u lu|e ili vo {uma, ovie raboti ne pravat razlika za joginot ~ija priroda e da bide sloboden od razlikuvawata. 18.11

kva dharmaH kva cha vaa kaamaH kva ch'aarthaH kva vivekitaaidaM kR^tam idaM ne'ti dvandvair muktasya yoginaH. 18.12

There is no religious obligations, wealth, sensuality or discrimination for a yogi free from such opposites as "I have done this," and "I have not done that." 18.12

Nema religiozni obvrzuvawa, izobilstvo, sladostrasnost nitu diskriminacija za joginot koj e sloboden od sprotivnostite kako: "Jas go napraviv ova", i "Jas ne go napraviv ova". 18.12

kR^tyaM kim api n'aiv'aasti na kaa'pi hR^di rañjanaayathaa-jiivanam ev'eha jiivan-muktasya yoginaH. 18.13

There is nothing needing to be done, or any attachment in his heart for the yogi liberated while still alive. Things things will last just to the end of life. 18.13

Nema ni{to potreba da se pravi, nema nitu privrzuvawe vo srceto na joginot koj e osloboden dodeka seu{te e `iv. Rabotite }e psotojat duri dokrajot na `ivotot. 18.13

kva mohaH kva cha vaa vishvaM kva tad dhyaanaM kva muktataasarva-saNkalpa-siimaayaaM vishraantasya mah'aatmanaH. 18.14

There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination. 18.14

Ne postoi iluzija, svet, meditacija na Toa, ili osloboduvawe za miroqubivata golema du{a. Site tieraboti se samo carstvo na imaginacijata. 18.14

yena vishvam idaM dR^shhTaM sa n'aastii'ti karotu vainirvaasanaH kiM kurute pashyann api na pashyati. 18.15

He by whom all this is seen may well make out it doesn't exist, but what is the desireless one to do. Even in seeing it he does not see it. 18.15

Onoj, preku kogo e seto ova videno, mo`e pravilno da svati deka toa ne postoi, no {to e bez `elbi da go pravi. Duri i vo gledaweto toj ne go gleda. 18.15

yena dR^shhTaM paraM brahma so'haM brahme'ti chintayetkiM chintayati nishchinto dvitiiyaM yo na pashyati. 18.16

He by whom the Supreme Brahma is seen may think "I am Brahma", but what is he to think who is without thought, and who sees no duality. 18.16

Onoj od kogo Vrhovniot Brama mo`e da se vidi mo`e da pomislite "Jas sum Brama", no {to e toj da misli koj e, bez misla, a koj ne gleda dualitet. 18.16

dR^shhTo yen'aatma-vikshhepo nirodhaM kurute tv'asauudaaras tu na vikshhiptaH saadhy'aabhaavaat karoti kim. 18.17

He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do? 18.17

Onoj, ~ija vnatre{na rasejanost se gleda, mo`e da se stavi kraj na toa, no no blagorodniot ~ovek ne e rasejan. Koga nema {to da se postigne, koj e toj da go napravi? 18.17

dhiiro loka-viparyasto varttamaano'pi lokavatno samaadhiM na vikshhepaM na lopaM svasya pashyati. 18.18

The wise man, unlike the worldly man, does not see inner stillness, distraction or fault in himself, even when living like a worldly man. 18.18

Mudriot ~ovek, za razlika od svetskiot ~ovek, ne ja gleda vnater{nata ti{ina, rasejanosta ili gre{kata vo sebe, duri i koga `ivee kako svetski ~ovek. 18.18

bhaav'aabhaava-vihiino yas tR^pto nirvaasano budhaHn'aiva kiñchit kR^taM tena loka-dR^shhTyaa vikurvataa. 18.19

Nothing is done by him who is free from being and non-being, who is contented, desireless and wise, even if in the world's eyes he does act . 18.19

Ni{to ne e napraveno od nego, koj e od bitieto i nebitieto, koj e zadovolen, bez `elbi i mudar, duri i ako vo o~ite vo svetot toj ne dejstvuva. 18.19

pravR^ttau vaa nirvR^ttau vaa n'aiva dhiirasya durgrahaHyadaa yatkarttum aayaati tatkR^tvaa tishhThataH sukham. 18.20

The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity. 18.20

Mudriot ~ovek, koj odi na toa, koe se pretstavuva za nego da go pravi, ne ne se sretnuva so te{kotija pri dejstvuvawe i nedejstvuvawe. 18.20

nirvaasano niraalambaH svachchhando mukta-bandhanaHkshhiptaH saMskaara-vaatena cheshhTate shushhka-parNavat. 18.21

He who is desireless, self-reliant, independent and free of bonds functions like a dead leaf blown about by the wind of causality . 18.21

Koj e bez `elbi, samostoen, nezavisen i sloboden od ograni~uvawa, funkcionira kako mrtvo lisje izduvano od od vetrot na uslovenosta. 18.21

asaMsaarasya tu kvaa'pi na harshho na vishhaaditaasa shiitalaha-manaa nityaM videha iva raajaye. 18.22

There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body. 18.22

Ne postoi ni radost ni taga za onoj koj ja nadminal samsarata. So miren um kako da `ivee bez telo. 18.22

kutraa'pi na jihaas'aasti naasho vaa'pi na kutrachitaatm'aaraamasya dhiirasya shiital'aachchhatar'aatmanaH. 18.23

He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything. 18.23

Onoj, ~ija radost e vo sebe, i koj e smiren i ~ist vo sebe nema `ela za odrekuvawe ili ~uvstvo nna gubitok vo ni{to. 18.23

prakR^tyaa shuunya-chittasya kurvato'sya yad-R^chchhayaapraakR^tasy'eva dhiirasya na maano n'aavamaanataa. 18.24

For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the natural man. 18.24

Za ~ovekot so prirodno prazen um, pravej}i to~no kako {to }e posaka, nema takvo ne{to kako gordost ili la`na skromnost, kako {to postoi za prirodniot ~ovek. 18.24

kR^taM dehena karm'edaM na mayaa shuddha-ruupiNaHiti chint'aanurodhii yaH kurvann api karoti na. 18.25

"This action was done by the body but not by me."The pure natured person thinking like this, is not acting even when acting . 18.25

"Ova dejstvie e napraveno od strana na teloto, no ne od mene". ^istiot dobrodu{en ~ovek razmisluva vaka, ne deluva duri ni koga deluva. 18.25

atad-vaadii'va kurute na bhaved api baalishaHjiivan-muktaH sukhii shriimaan saMsarann api shobhate. 18.26

He who acts without being able to say why, but is not thereby a fool, he is one liberated while still alive, happy and blessed. He is happy even in samsara. 18.26

naanaa-vichaara-sushraanto dhiiro vishraantim aagataHna kalpate na jaanaati na shR^Noti na pashyati. 18.27

He who has had enough of endless considerations and has attained to peace, does not think, know, hear or see. 18.27

Onoj koj imal beskone~no razmisluvawe i koj go dostignal mirot, ne misli, ne znae, ne slu{a i ne gleda. 18.27

asamaadher avikshhepaan na mumukshhur na ch'etaraHnishchitya kalpitaM pashyan brahm'aiv'aaste mahaashayaH. 18.28

He who is beyond mental stillness and distraction, does not desire either liberation or its opposite. Recognising that things are just constructions of the imagination, that great soul lives as God here and now. 18.28

Onoj koj e pome|u mentalniot mir i rasejanosta, ne posakuva nitu oslsoboduvawe nitu sprotivnoto. Priznavaj}i deka rabotite se samo oknstrukcija na imaginacijata, golemata du{a `ivee kako Gospod sega i ovde. 18.28

yasy'aantaH syaad ahaNkaaro na karoti karoti saHnirahaNkaara-dhiireNa na kiñchid akR^taM kR^tam. 18.29

He who feels responsibility within, acts even when doing nothing, but there is no sense of done or undone for the wise man who free from the sense of responsibility. 18.29

Onoj koj ~uvstvuva odgovornost, dejstvuva duri i koga ne pravi ni{to, no ne so zna~ewe na napraveno ili nenapraveno za mudriot koj e sloboden so zna~ewe na odgovornost. 18.29

n'odvignaM na cha santushhTam akarttR^ spanda-varjitamniraashaM gata-sandehaM chittaM muktasya raajate. 18.30

The mind of the liberated man is not upset or pleased. It shines unmoving, desireless, and free from doubt. 18.30

Umot na oslobodeniot ~ovek ne enesre}en ili vesel. Toj sveti nepodvi`en, bez `elbi i sloboden od dvoumewe. 18.30

nirdhyaatuM cheshhTituM vaa'pi yach chittaM na pravarttatenirnimittam idaM kin tu nirdhyaayeti vicheshhTate. 18.31

He whose mind does not set out to meditate or act, still meditates and acts but without an object. 18.31

Onoj ~ij um ne otpo~nuva da meditira ili da dejstvuva, u{te meditira i dejstvuva, no bez objekt. 18.31

tattvaM yath'aartham aakarNya mandaH praapnoti muuDhataamatha v'aayaati saNkocham amuuDhaH ko'pi muuDhavat. 18.32

A stupid man is bewildered when he hears the ultimate truth, while even a clever man is humbled by it just like the fool. 18.32

Glupaviot e zbunet koga }e slu{ne kone~na vistina, dodeka intelegentniot e skromen od toa isto kako budaliot. 18.32

ek'aagrataa nirodho vaa muuDhair abhyasyate bhR^shamdhiiraaH kR^tyaM na pashyanti suptavat sva-pade sthitaaH. 18.33

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 themselves like those asleep. 18.33

Prostiot vlo`uva golem trud za da praktikuva koncentrirawe vo edno i zapirawe na mislite, dodeka mudriot ne gleda ni{to {to treba da napravi i ostanuva vo sebe kako da e zaspan. 18.33

aprayatnaat prayatnaad vaa muuDho n'aapnoti nirvR^timtattva-nishchaya-maatreNa praajñno bhavati nirvR^taH. 18.34

The stupid does not attain cessation whether he acts or abandons action, while the wise man find peace within simply by knowing the truth. 18.34

Glupaviot ne dostignuva prekinuvawe dodeka deluva ili izbegnuva aktivnosti, dodeka mudriot go najduva mirot vo toa {to ja znae viditnata. 18.34

uddhaM buddhaM priyaM puurNaM nishhprapañchaM niraamayamaatmaanaM taM na jaananti tatr'aabhyaasa-paraa janaaH. 18.35

People cannot come to know themselves by practices - pure awareness, clear, complete, beyond multiplicity and faultless though they are. 18.35

Ne mo`e lu|eto da se znaat sebe si so praktiki - ~ista svest, bistri, potpolni, pozadi raznovrsnosta i besprekornosta {to toa i se. 18.35

n'aapnoti karmaNaa mokshhaM vimuuDho'bhyaasa-ruupiNaadhanyo vijñaana-maatreNa muktas tishhThaty avikriyaH. 18.36

The stupid does not achieve liberation even through regular practice, but the fortunate remains free and actionless simply by understanding. 18.36

Glupaviot ne postignuva osloboduvawe ni so redovna praktika, a sre}niot ostanuva sloboden i bez aktivnosti samo so razbirawe. 18.36

muuDho n'aapnoti tad brahma yato bhavitum ichchhatianichchhann api dhiiro hi para-brahma-svaruupa-bhaak. 18.37

The stupid does not attain Godhead because he wants it, while the wise man enjoys the Supreme Godhead without even wanting it. 18.37

Glupaviot ne go postignuva Bo`estvoto bidej}i toa go saka, dodeka mudriot go u`iva Vrhovnoto Bo`estvo duri i da ne go saka. 18.37

niraadhaaraa grahavya-graa muuDhaaH saMsaara-poshhakaaHetasy'aanartha-muulasya muula-chchhedaH kR^to budhaiH. 18.38

Even when living without any support and eager for achievement, the stupid are still nourishing samsara, while the wise have cut at the very root of its unhappiness. 18.38

Duri i koga `ivee bez poddr{ka i `elba za postignuvawe, glupaviot seu{te ja hrani samsarata, a mudriot presekuva na samiot koren na nivnata nesre}a. 18.38

na shaantiM labhate muuDho yataH shamitum ichchhatidhiiras tattvaM vinishchitya sarvadaa shaanta-maanasaH. 18.39

The stupid does not find peace because he desires it, while the wise discriminating the truth is always peaceful minded. 18.39

Glupaviot ne go nao|a mirot, bidej}i toj toa go saka, a mudriot diskriminiraj}i ja vistinata e sekoga{ smiren um. 18.39

kv'aatmano darshanaM tasya yad dR^shhTam avalambatedhiiraas taM taM na pashyanti pashyanty aatmaanam avyayam. 19.40

How can there be self knowledge for him whose knowledge depends on what he sees. The wise do not see this and that, but see themselves as infinite. 18.40

Kako mo`e da ima samospoznanie za ~ovekot ~ie znaewe zavisi od toa {to go gleda. Mudriot ne go gleda ova ili ona, a se gleda sebe si kako beskone~no. 18.40

kva nirodho vimuuDhasya yo nirbandhaM karoti vaisv'aaraamasy'aiva dhiirasya sarvadaa'saav akR^trimaH. 18.41

How can there be cessation of thought for the misguided who is striving for it. Yet it is there always naturally for the wise man delighting in himself. 18.41

Kako mo`e da ima prestanok na misli za eden zaveden, koj nastojuva na toa. Sepak, taa e sekoga{ tuka, sekako, za onoj koj u`iva vo sebe si. 18.41

bhaavasya bhaavakaH kashchin na kiñchid bhaavako'paraHubhay'aabhaavakaH kashchid evam eva niraakulaH. 18.42

Some think that something exists, and others that nothing does. Rare is the man who does not think either, and is thereby free from distraction. 18.42

Nekoi mislat deka ne{to postoi, a druigi deka ni{to ne postoi. Redok e onoj koj ne misli ni{to, i taka e sloboden od zbunetost. 18.42

shuddham advayam aatmaanaM bhaavayanti ku-buddhayaHna tu jaananti saMmohaad yaavaj-jiivam anirvR^taaH. 18.43

Those of weak intelligence think of themselves as pure nonduality, but because of their delusion do not really know this, and so remain unfulfilled all their lives. 18.43

Onie so slaba intelegencija se mislat sebe si kako ~ista nedvojbenost, no zaradi nivnata iluzija ne znaat {to e toa, i taka ostanuvaat neispolneti celite nivni `ivoti. 18.43

mumukshhor buddhir aalambam antareNa na vidyateniraalamb'aiva nishhkaamaa buddhir muktasya sarvadaa. 18.44

The mind of the man seeking liberation can find no resting place within, but the mind of the liberated man is always free from desire by the very fact of being without a resting place. 18.44

Umot na onoj koj bara osloboduvawe ne mo`e da najde po~ivali{te vo nego, a umot na oslobodeniot e sekoga{ sloboden od samiot fakt da bide so ili bez po~ivali{te. 18.44

vishhaya-dviipino viikshhya chakitaaH sharaN'aarthinaHvishanti jhaTiti kroDaM nirodh'aikaagra-siddhaye. 18.45

Seeing the tigers of the senses the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness. 18.45

Gledaj}i gi tigrite na setilata, upla{enite graga~i po zasolni{te odedna{ vleguvaat vo pe{terata vo potraga po prestanokot na mislite vo edno- pointedness. 18.45

nirvaasanaM hariM dR^shhTvaa tuushhNiiM vishhaya-dantinaHpalaayante na shaktaas te sevante kR^ta-chaaTavaH. 18.46

Seeing the desireless lion the elephants of the senses silently run away, or, if that is impossible, serve him like courtiers. 18.46

Da se vidi lav bez `elbi slonovite na setilata tiho zaminuvaat,ili, ako e toa vozmo`no, da mu slu`at kako posrednici. 18.46

a mukti-kaarikaaM dhatte niHshaNko yukta-maanasaHpashyan shR^Nvan spR^shan jighrann ashnann aaste yathaa-sukham. 18.47

The man who is free from doubts and whose mind is free does not bother about means of liberation. Whether seeing, hearing, feeling smelling or tasting, he lives at ease. 18.47

^ovekot koj e osloboden od somne`i i ~ij um e sloboden, ne se zamara so sredstvata za osloboduvawe. Bilo viduvawe, slu{awe, ~uvstvuvawe na miris ili vkus, toj `ivee vo ednsotavnost. 18.47

vastu-shravaNa-maatreNa shuddha-buddhir niraakulaHn'aiv'aachaaram-anaachaaram audaasyaM vaa prapashyati. 18.48

He whose mind is pure and undistracted from just hearing of the Truth does not see anything to do or anything to avoid or even a cause for indifference. 18.48

Onoj, ~ij um e ~ist i nerasejan samo od slu{awe na vistina ne gleda ni{to i ne pravi ni{to i ne izbegnuva ni{to, nitu pri~inata za neainteresiranost. 18.48

yadaa yat-karttum aayaati tadaa tat-kurute R^juHubhaM vaa'py ashubhaM vaa'pi tasya cheshhTaa hi baalavat. 18.49

The upright person does whatever presents itself to be done, good or bad, for his actions are like those of a child. 18.49

Ispraveniot ~ovek, {to si pretstavuva sebe si {to treba da napravi, dobro ili lo{o, za svoite postapki {to mu se kako tie na edno dete. 18.49

svaa-tantryaat sukham aapnoti svaa-tantryaal labhate paramsvaa-tantryaan nirvR^tiM gachchhet svaa-tantryaat paramaM padam. 18.50

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. 18.50

Od vnatre{nata sloboda dostignuva edna sre}a, od vnatre{nata sloboda se dostignuva Vrhovniot, od vnatre{nata sloboda se doa|a dootsustvo na misla, od vnatre{nata sloboda do Kone~nata sostojba. 18.50

akarttR^tvam abhoktR^tvaM sv'aatmano manyate yadaatadaa kshhiiNaa bhavanty eva samastaash chitta-vR^ttayaH. 18.51

When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end. 18.51

Koga nekoj ne se gleda ni kako izvr{itel ni kako `etvar na posledicite, toga{ site mislovni branovi doa|aat do krajot. 18.51

uchchhR^Nkhalaa'py akR^tikaa sthitir dhiirasya raajatena tu saspR^ha-chittasya shaantir muuDhasya kR^trimaa. 18.52

The spontaneous unassuming behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool. 18.52

Spontanniot skromen odnos na mudriot e vreden na vnimanie,no ne promisleniot naso~en mir na budalata. 18.52

vilasanti mahaabhogair vishanti giri-gahvaraannirasta-kalpanaa dhiiraa abaddhaa mukta-buddhayaH. 18.53

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. 18.53

Mudriot, koj e osloboden od imaginacijata, nevrzan i so bezgri`na svest, mo`e da u`iva vo sredina so mnogu hrana, ili da pobegne vo planinski pe{teri. 18.53

shrotriyaM devataaM tiirtham aNganaaM bhuupatiM priyamdR^shhTvaa sampuujya dhiirasya na kaa'pi hR^di vaasanaa. 18.54

There is no attachment in the heart of a wise man whether he sees or pays homage to a learned brahmin, a celestial being, a holy place, a woman, a king or a friend. 18.54

Nema vrzuvawe vo srceto na mudriot i da vidi i da pravi po~it na u~en bramin, bo`estveno su{testvo, sveto mesto, `ena, kral ili prijatel.

bhR^tyaiH putraiH kalatraish cha dauhitraish chaa'pi gotri-jaiHvihasya dhik-kR^to yogii na yaati vikR^tiM manaak. 18.55

A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren or other relatives. 18.55

Joginot ne e ni najmalku voznemiren ni koga e poni`en od sluga, sin, `ena, vnuk ili drug rodnina. 18.55

santushhTo'pi na santushhTaH khinno'pi na cha khidyatetasy'aashcharya-dashaaM taaM taaM taadR^shaa eva jaanate. 18.56

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. 18.56

Duri i koga e zadovolen toj ne e zadovolen, ne pati ni koga e vo bolka. Samo onie kako nego mo`at da ja znaat prekrasnata sostojba na takviopt ~ovek. 18.56

kartavyatai'va saMsaaro na taaM pashyanti suurayaHuunyaakaaraa niraakaaraa nirvikaaraa niraamayaaH. 18.57

It is the feeling that there is something that needs to be achieved which is samsara. The wise who are of the form of emptiness, formless, unchanging and spotless see nothing of the sort. 18.57

^uvstvo e, toa deka postoi ne{to {to treba da se postigne, {to e samsara. Mudriot koj e vo stilot na praznina, bezobli~en, nepromenliv i neizvalkan, ne gleda ni{to od toa. 18.57

akurvann api saMkshhobhaad vyagraH sarvatra muuDhadhiiHkurvann api tu kR^tyaani kushalo hi niraakulaH. 18.58

Even when doing nothing the fool is agitated by restlessness, while a skilful man remains undisturbed even when doing what there is to do. 18.58

Duri i koga ni{to ne raboti, budalata e voznemiren od nespokojstvo, a ume{niot ostanuva nevoznemiren duri i koga pravi ona {to treba da go pravi. 18.58

sukham aaste sukhaM shete sukham aayaati yaati chasukhaM vakti sukhaM buNkte vyavahaare'pi shaantadhiiH. 18.59

Happy he stands, happy he sits, happy sleeps and happy he comes and goes. Happy he speaks, and happy he eats. This is the life of a man at peace. 18.59

Sre}en {to stoi, sre}en {to sedi, sre}no spie i sre}no oda|a i odi. Sre}en e {to zboruva i sre}en e {to jadi. Ova e `ivotot na ~ovekot vo mir. 18.59

svabhaavaad yasya n'aiv'aartir lokavad vyavahaariNaHmahaa-hrada iv'aakshhobhyo gata-kleshaH sushobhate. 18.60

He who of his very nature feels no unhappiness in his daily life like worldly people, remains undisturbed like a great lake, cleared of defilement. 18.60

Ojnoj koj vo negoviot vistinski karakter ne ~uvstvuva nesre}nost vo negoviot sekojdneven `ivot kako svetovnite lu|e, ostanuva nevoznemiren kako golemo ezero, ~ist od zagaduvawe. 18.60

nivR^ttir api muuDhasya pravR^ttir upajaayatepravR^ttir api dhiirasya nivR^tti-phalam aaginii. 18.61

Even abstention from action has the effect of action in a fool, while even the action of the wise man brings the fruits of inaction. 18.61

Duri i vozdr`uvaweto od aktivnosti deluva na abudalata, a duri i deluvaweto na mudriot mu donesuva plodovi na neakcijata. 18.61

}parigraheshhu vairaagyaM praayo muuDhasya dR^shyatedehe vigalit'aashasya kva raagaH kva viraagataa. 18.62

A fool often shows aversion towards his belongings, but for him whose attachment to the body has dropped away, there is neither attachment nor aversion. 18.62

Budaliot ~esto poka`uva averzija prema svoite li~ni stvari, no za onoj kaj kogo privrzuvaweto za teloto se izgubilo, ne postoi ni vrzuvawe ni averzija. 18.62

bhaavanaa'bhaavanaa-saktaa dR^shhTir muuDhasya sarvadaabhaavya-bhaavayaa saa tu svasthasy'aadR^shhTi-ruupiNii. 18.63

The mind of the fool is always caught in thinking or not thinking, but the wise man's is of the nature of no thought because he thinks what is appropriate. 18.63

Umot na budalata e sekoga{ faten vo razmisluvawe ili nerazmisluvawe, no kaj mudriot e prirodno da bide vo ne-misla bidej}i toj misli za ona {to e prikladno.

sarv'aarambheshhu nishhkaamo yash chared baalavan muniHna lepas tasya shuddhasya kriyamaaNo'pi karmaNi. 18.64

For the seer who behaves like a child, without desire in all actions, there is no attachment for such a pure one even in the work he does. 18.64

Za gleda~ot, koj se odnesuva kako dete, bez prisustvo na `elbi vo site aktivnosti, nema vrzuvawe za tolku ~isto duri ni za rabotata koja ja pravi. 18.64

sa eva dhanya aatma-jñaH sarva-bhaaveshhu yaH samaHpashyan shR^Nvan spR^shan jighrann ashnan nistarshha-maanasaH. 18.65

Blessed is he who knows himself and is the same in all states, with a mind free from craving whether he is seeing, hearing, feeling, smelling or tasting. 18.65

Blagosloven e onoj, koj se poznava sebe si i e ist vo site sostojbi, so um bez streme` dali e toj gledawe, slu{awe, ~uvstvuvawe, mirisawe ili vkusuvawe. 18.65

kva saMsaaraH kva ch'aabhaasaH kva saadhyaM kva cha saadhanamaakaasha-sthe'va dhiirasya nirvikalpasya sarvadaa. 18.66

There is no-one subject to samsara, no sense of individuality, goal or means to the goal in the eyes of the wise man who is always free from imaginations, and unchanging like space? 18.66

Ne postoi nieden subjekt za samsara, nema zna~ewe za individualnost, cel ili so zna~ewe na cel vo o~ite na mudriot, koj e sekoga{ osloboden od imaginacijata i nepromenliv kako vselenata? 18.66

sa jayaty artha-sanyaasii puurNa-svarasa-vigrahaHakR^trimo'navachchhinne samaadhir yasya vartate. 18.67

Glorious is he who has abandoned all goals and is the incarnation of the satisfaction, which is his very nature, and whose inner focus on the Unconditioned is quite spontaneous. 18.67

Slaven e onoj koj gi napu{tiol site celi i e inkarnacija na satisfakcijata, {to e vo negovata vistinska priroda, a ~ij vnatre{en fokus na Apsloutnoto e sosema spontano. 18.67

bahun'aatra kim uktena jñaata-tattvo mahaashayaHbhoga-mokshha-niraakaaMkshhii sadaa sarvatra niirasaH. 18.68

In brief, the great-souled man who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment. 18.68

Nakratko, golema du{a e onoj koj ja znae Vistinata bez `elba za nekoe zadovolstvo ili osloboduvawe, i e sekoga{ nasekade sloboden od vrzuvawe. 18.68

mahad-aadi jagad-dvaitaM naama-maatra-vijR^mbhitamvihaaya shuddha-bodhasya kiM kR^tyam avashishhyate. 18.69

What remains to be done by the man who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself? 18.69

[to ostanuva da se napravi od ~ovek koj e ~ista svesnost i napu{til sé {to mo`e da se prika`e vo zborovi od najvisokoto Bla`enstvo do samata zemja? 18.69

bhrama-bhR^tam idaM sarvaM kiñchin n'aastii'ti nishchayiialakshhya-sphuuraNaH shuddhaH svabhaaven'aiva shaamyati. 18.70

The pure man who has experienced the Indescribable attains peace by virtue of his very nature, realising that all this is nothing but illusion, and

18.70

that nothing is.

^istiot ~ovek koj go iskusil Neopisivoto postignuva mir so doblesta na negovata prava priroda, sva}aj}i deka seto ova e ni{to drugo osven iluzija i deka ni{to ne e. 18.70

shuddha-sphuraNa-ruupasya dR^shya-bhaavam apashyataHkva vidhiH kva vairaagyaM kva tyaagaH kva shamo'pi vaa. 18.71

There are no rules, dispassion, renunciation or meditation for one who is pure receptivity by nature, and admits no knowable form of being. 18.71

Nema poravila, nepristrasnost ili meditacija za onoj koj e ~ista priem~ivost po priroda, i ne priznava doznatliva forma na postoewe. 18.71

sphurato'nanta-ruupeNa prakR^tiM cha na pashyataHkva bandhaH kva cha vaa mokshhaH kva harshhaH kva vishhaaditaa. 18.72

For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure nor pain. 18.72

Za onoj, koj sveti so sjajot na Beskone~nosta i koj ne e subjekt na prirodnata posledi~nost, nema ograni~uvawa, osloboduvawe nitu bolka. 18.72

buddhi-paryanta-saMsaare maayaa-maatraM vivartatenirmamo nirahaNkaaro nishhkaamaH shobhate budhaH. 18.73

Pure illusion reigns in samsara which will continue until self realisation, but the enlightened man lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment. 18.73

^istata iluzija kraluva vo samsara i }e trae do samorealizacija, no prosvetleniot `ivee vo ubavinata na slobodata od mene i od moeto, od ~uvstvoto na odgovornost i od sekakva vrzanost. B 18.73

akshhayaM gata-santaapam aatmaanaM pashyato muneHkva vidyaa cha kva vaa vishvaM kva deho'haM mame'ti vaa. 18.74

For the seer who knows himself as imperishable and beyond pain there is neither knowledge, a world nor the sense that I am the body or the body mine. 18.74

Za gleda~ot koj za sebe znae kako neuni{tiv i vo bolkata nema znaewe, svetot nitu setilata deka jas sum telo nitu teloto e moe. 18.74

nirodh'aadiini karmaaNi jahaati jaDdhiir yadimano-rathaan pralaapaaMsh cha kartum aapnoty atatkshhaNaat. 18.75

No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mind racing and chatter. 18.75

^im onoj, so niska intelegencija se otka`uva od aktivnostite kako eliminacija na mislite odo{to toj pa|a vo trka so umot i brbori. 18.75

mandaH shrutvaa'pi tad-vastu na jahaati vimuuDhataamnirvikalpo bahir-yatnaad antar-vishhaya-laalasaH. 18.76

A fool does not get rid of his stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is still hankering after the senses. 18.76

Budaliot ne se osloboduva od negovata glupavost ni so slu{awe na vistina. Toj mo`e da izgleda deka e sloboden od imaginaciite, no vo sebe seu{te kopnee po setilata. 18.76

jñaanaad galita-karmaa yo loka-dR^shhTyaa'pi karma-kR^tn'aapnoty avasaraM karmaM vaktum iva na kiñchana. 18.77

Though in the eyes of the world he is active, the man who has shed action through knowledge finds no means of doing or speaking anything. 18.77

Iako vo o~ie na svetot e toj aktiven, onoj koj ja proleva akcijata niz znaewe, ne najduva nekoe zna~ewe vo pravewe ne{to ili zboruvawe. 18.77

kva tamaH kva prakaasho vaa haanaM kva cha na kiñchananirvikaarasya dhiirasya niraataNkasya sarvadaa. 18.78

For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction, nor anything. 18.78

Za mudriot, koj e sekoga{ nepromenliv i bestra{en, ne postoi ni temnina ni svetlinani uni{tuvawe, ni{to. 18.78

kva dhairyaM kva vivekitvaM kva niraataNkataa'pi vaaanirvaachya-svabhaavasya niHsvabhaavasya yoginaH. 18.79

There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality. 18.79

Ne postoi ni izdr`livost, razumnost nitu hrabrost za joginot ~ija priroda e neopisiva i e bez individualnost. 18.79

na svargo nai'va narako jiivan-muktir na chai'va hibahunaa'tra kim uktena yoga-dR^shhTyaa na kiñchana. 18.80

There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all. 18.80

Nema ni raj ni pekol ni osloboduvawe vo `ivotot. Nakratko, vo o~ite na gleda~ot ne postoi voop{to ni{to. 18.80

nai'va praarthayate laabhaM n'aalaabhen'aanushochatidhiirasya shiitalaM chittam amR^tenai'va puuritam. 18.81

He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality. 18.81

Toj niti ~eznee za imot niti taguva za nivvo nivno otsustvo. Mirniot um na sagot e ispolnet so nektarot na besmrtnosta. 18.81

na shaantaM stauti nishhkaamo na dushhTam api nindatisama-duHkha-sukhas tR^ptaH kiñchit kR^tyaM na pashyati. 18.82

The dispassionate man does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needing doing. 18.82

Nepristnasniot ne go fali dobroto nitu go obvinuva lo{oto. Zadovolen i ednakov vo bolka i zadovolstvo,, toj ne gleda ni{to {to treba da pravi. 18.82

dhiiro na dveshhTi saMsaaram aatmaanaM na didR^kshhatiharshh'aamarshha-vinirmukto na mR^to na cha jiivati. 18.83

The wise man is not averse to samsara, nor does he seek to know himself. Free from pleasure and impatience, he is not dead and he is not alive. 18.83

Mudriot ne e odboen od samsarata, nitu bara da doznae. Bez zadovolstvo i netrpenie, toj ne e mrtov i ne e ni `iv. 18.83

niHsnehaH putra-daar'aadau nishhkaamo vishhayeshhu chanishchantaH svashariire'pi niraashaH shobhate budhaH. 18.84

The wise man excels by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses, and not even concerned about his own body. 18.84

Mudriot nadminuva so toa {to }e se oslobodi od o~ekuvawe, bez vrzuvawe so raboti kako so deca, `eni, e sloboden od `elbi za setila i ne e zagri`en za svoeto telo. 18.84

tushhTiH sarvatra dhiirasya yathaa-patita-vartinaHsvachchhandaM charato deshaan yatr'aastamita-shaayinaH. 18.85

The wise man, who lives on whatever happens to come to him, roaming wherever he pleases, and sleeping wherever the sun happens to set, is at peace everywhere. 18.85

Mudriot, koj `ivee so sî {to i da se slu~i, talka kade {to }e posaka, i spie kade {to sonceto }e pojavi, e vo mir sekade. 18.85

patat'uudetu vaa deho n'aasya chintaa mah'aatmanaHsvabhaava-bhuumi-vishraanti-vismR^t'aasheshha-saMsR^teH. 18.86

Whether his body rises or falls, the great souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature. 18.86

Bez razlika dali teloto se diga ili pa|a, eden golem du{even ~ovek ne misli na toa, zaboravaj}i sî za samsara so odewe da odmara na zemja, vo negovata vistinska priroda. 18.86

akiñchanaH kaama-chaaro nirdvandvash chhinna-saMshayaHasaktaH sarva-bhaaveshhu kevalo ramate budhaH. 18.87

The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature. 18.87

Mudriot e sre}en {to e kompleten vo sebe i bez poseduvawe, deluva kako {to saka, sloboden od dualnost i osloboden od somne`i, i bez vrzuvawa za drugo su{testvo. 18.87

nirmamaH shobhate dhiiraH sama-loshhT'aashma-kaañchanaHsubhinna-hR^daya-granthir vinirdhuuta-rajas-tamaH. 18.88

The wise man excels in being without the sense of "me". Earth, a stone or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness. 18.88

Mudriot go nadminuva postoeweto bez ~uvstvoto za "jas". Zemjata, kamenot ili zlatoto se isti za nego. Muskulite na negovoto srce se deleni na delovi, i toj e sloboden od al~nost i slepilo. 18.88

sarvatr'aanavadhaanasya na kiñchid vaasanaa hR^dimukt'aatmano vitR^ptasya tulanaa kena jaayate. 18.89

Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart? 18.89

Koj mo`e da napravi sporedba so du{ata koja e zadovolna, slobodna, koja ne obrnuva vnimanie na ni{to i koja nema niedna `elba ostanato vo negovoto srce? 18.89

jaanann api na jaanaati pashyann api na pashyatibruvann api na cha bruute ko'nyo nirvaasanaad R^te. 18.90

Who but the upright man without desire knows without knowing, sees without seeing and speaks without speaking? 18.90

Koj drug ako ne ispraven ~ovek bez `elbi, znae bez znaewe,gleda bez gledawe i zboruva bez da zboruva? 18.90

bhikshhur vaa bhuupatir vaa'pi yo nishhkaamaH sa shobhatebhaaveshhu galitaa yasya shobhan'aashobhanaa matiH. 18.91

Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad". 18.91

Prosjak ili kral, go nadminuva onoj koj e bez `elbi, i ~ie mislewe za rabotite e oslobodeno od "ubavo" i "lo{o". 18.91

kva svaachchhandyaM kva saNkochaH kva vaa tattva-vinishchayaHnirvyaaj'aarjava-bhuutasya charit'aarthasya yoginaH. 18.92

There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity. 18.92

Ne postoi ni razvratno odnesuvawe nitu doblest, duri ni diskriminacija na vistinata za sag, koj ja dostignal celta i e vistinsko olicetvorenie na dobrodu{na iskrenost. 18.92

aatma-vishraanti-tR^ptena niraashena gat'aartinaaantar yad anubhuuyeta tat kathaM kasya kathyate. 18.93

That which is experienced within by one desireless and free from pain, and content to rest in himself - how could it be described, and of whom? 18.93

Onoj koj e iskusen samiot bez `elbi i sloboden od bolki, i zadovolen da se zapre vo sebe - kako mo`e toa da se objasni i o kogo? 18.93

supto'pi na sushhuptau cha svapne'pi shayito na chajaagare'pi na jaagarti dhiiras tR^ptaH pade pade. 18.94

The wise man who is contented in all circumstances is not asleep even in deep sleep, not sleeping in a dream, nor waking when he is awake. 18.94

Mudriot koj e zadovolen vo site situacii ne e zaspan ni pri dlabok son, ne spie vo son, nitu se budi koga e razbuden. 19.84

jñaH sachinto'pi nishchintaH sendriyo'pi nirindriyaHsubuddhir api nirbuddhiH saahaNkaaro'nahaNkR^tiH. 18.95

The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding and without a

18.95

sense of responsibility even in the ego.

Gleda~ot e bez misli i koga misli, bez setila pokraj setilata, bez razbirawe i koga razbira i bez ~uvstvo za odgovornost duri i vo ego. 18.95

na sukhii na cha vaa duHkhii na virakto na saNgavaanna mumukshhur na vaa muktaa na kiñchinn na cha kiñchana. 18.96

Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing. 18.96

Ni sre}en ni nesre}en, ni nevrzan ni vrzan, ni bara osloboduvawe ni e osloboden, niti e ne{to niti e ni{to. 18.96

vikshhepe'pi na vikshhiptaH samaadhau na samaadhimaanjaaDye'pi na jaDo dhanyaH paaNDatye'pi na paNDitaH. 18.97

Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom. 18.97

Ne e rasejan vo rasejanost, vo mentalnata smirenost ne e rastrgnat, vo glupavost ne e glupav, toj bla`en duri ne e mudar vo negovata mudrost. 18.97

mukto yathaa-sthiti-svasthaH kR^ta-kartavya-nirvR^taHsamaH sarvatra vaitR^shhNyaan na smaraty akR^taM kR^tam. 18.98

The liberated man is self-possessed in all circumstances and free from the idea of "done" and "still to do". He is the same wherever he is and without greed. He does not dwell on what he has done or not done. 18.98

Oslobodeniot, e stalo`en vo site situacii i sloboden od idejata "napraveno e" i "treba da se napravi". Toj e ist {to i da e i e bez al~nost. Toj ne `ivee vrz toa {to napravil i {to ne napravil. 18.98

na priiyate vandyamaano nindyamaano na kupyatin'aiv'odvijati maraNe jiivane n'aabhinandati. 18.99

He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life. 18.99

Toj ne e zadovolen koga e falen i ne e razo~aran koga e obvinuvan. Toj ne ne e upla{en od smrtta nitu e vrzan za `ivotot. 18.99

na dhaavati jan'aakiirNaM n'aaraNyam upashaanta-dhiiHyathaa-tathaa yatra-tatra sama ev'aavatishhThate. 18.100

A man at peace does not run off to popular resorts or to the forest. Whatever and wherever, he remains the same. 18.100

Onoj koj e vo mir ne bega po rasprostraneti odmorali{ta ili vo {uma. [to i da e i kade i da e, ostanuva ist. 18.100

janaka uvaachatattva-vijñaana-sandaMsham aadaaya hR^dayodaraatnaanaa-vidha-paraamarsha-shaly'oddhaaraH kR^to mayaa. 19.1

JanakaUsing the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. 19.1

Janaka rekol:

Koristej}i gi pincetite na znaeweto za vistinata jas uspeav da gi oddelam bolnite problemi od beskone~nite razmisluvawa od dlabinite na moeto srce. 19.1

kva dharmaH kva cha vaa kaamaH kva ch'aarthaH kva vivekitaakva dvaitaM kva cha vaa'dvaitaM svamahimni sthitasya me. 19.2

For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality or even non-duality. 19.2

Za mene, vtemelen vo svojata ubavina, ne postojat verski obvrski, sladostrasti, posesivnosti, filozofija, dulnosti nitu ne-dualnosti. 19.2

kva bhuutaM kva bhavishhyad vaa vartamaanam api kva vaakva deshaH kva cha vaa nityaM svamahimni sthitasya me. 19.3

For me established in my own glory, there is no past, future or present. There is no space or even eternity. 19.3

Za mene, vtemelen vo svojata ubavina, ne postoi minato, idnina ni sega{nost. Nema prostor (vselena) ni beskrajnost. 19.3

kva ch'aatmaa kva cha vaa'naatmaa kva shubhaM kvaa'subhaM yathaakva chintaa kva cha vaa'chintaa svamahimni sthitasya me. 19.4

For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought. 19.4

Za mene, vtemelen vo svojata ubavina, ne postoi sopstvo nmitu ne-sopstvo, nema dobro ni lo{o, nema misla nitu pak ostustvo na mislata. 19.4

kva svapnaH kva sushhuptir vaa kva cha jaagaraNaM tathaakva turiyaM bhayaM vaa'pi svamahimni sthitasya me. 19.5

For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear. 19.5

Za mene, vtemelen vo svojata ubavina, ne postoi sonuvawe nitu dlabok son, nema sostojba na budewe nitu ~erek von toa, i sekako nitu strav. 19.5

kva duuraM kva samiipaM vaa bahyaM kvaa'bhyantaraM kva vaakva sthuulaM kva cha vaa suukshhmaM svamahimni sthitasya me. 19.6

For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small. 19.6

Za mene, vtemelen vo svojata ubavina, nema ni{to daleku nitu ne{to vo blizina, nema ni{to vnatre nitu nadvor, ni{to golemo i ni{to malo. 19.6

kva mR^tyur-jiivitaM vaa kva lokaaH kvaa'sya kva laukikamkva layaH kva samaadhir vaa svamahimni sthitasya me. 19.7

For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind. 19.7

Za mene, vtemelen vo svojata ubavina, ne postoi `ivot nitu smrt, nema svetovi nitu ne{to od ovoj svet, nema zbunetost nitu smirenost na umot. 19.7

alaM tri-varga-kathayaa yogasya kathayaa'py alamalaM vijñaana-kathayaa vishraantasya mam'aatmani. 19.8

For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge. 19.8

Za mene koj ostanuvam vo sebe, nema potreba od razgovor za trite celi na `ivotot, za joga ili za znaeweto. 19.8

janaka uvaachakva bhuutaani kva deho vaa kv'endriyaaNi kva vaa manaHkva shuunyaM kva cha nairaashyaM mat-svaruupe nirañjane. 20.1

JanakaIn my unblemished nature there are no elements, no body, no faculties no mind. There is no void and no despair. 20.1

Janaka rekol:

Vo mojata nemanosana priroda ne postojat elementi, nema telo, nema mo}i nema um. Nema praznina i nema o~aj. 20.1

kva shaastraM kv'aatma-vijñaanaM kva vaa nirvishhayaM manaHkva tR^ptiH kva vitR^shhNatvaM gata-dvandvasya me sadaa. 20.2

For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. 20.2

Za mene, koj sum oslosboden od ~uvstvoto za dualizam, nema sveti knigi, nema samospoznavawe, nema um sloboden od objektite, nema zadovolstvo i nema sloboda od `elbite. 20.2

kva vidyaa kva cha vaa'vidyaa kvaa'haM kv'edaM mama kva vaakva bandhaH kva cha vaa mokshhaH svaruupasya kva ruupitaa. 20.3

There is no knowledge or ignorance, no "me", "this" or "mine", no bondage, no liberation, and no property of self-nature. 20.3

Ne postoi znaewe nitu neznaewe, nema "jas", "ova" ili "moe", nema ropstvo, nema osloboduvawe, i nema sopstvenost nad svojata priroda. 20.3

kva praarabdhaani karmaaNi jiivan-muktir api kva vaakva tad videha-kaivalyaM nirvisheshhasya sarvadaa. 20.4

For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death. 20.4

Za onoj koj e sekoga{ sloboden od karakteristikite na individualnosta ne postoi prethodna slu~ajna akcija, nema osloboduvawe za vreme na `ivotot, i nema ispolnuvawe vo smrtta. 20.4

kva kartaa kva cha vaa bhoktaa nishhkriyaM sphuraNaM kva vaakvaa'parokshhaM phalaM vaa kva niHsvabhaavasya me sadaa. 20.5

For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results. 20.5

Za mene, koj sum oslosboden od individualnosta, ne postoi onoij koj pravi i nema `etvar na posledicite, nema kraj na akcii, nema pojavuvawe na misla, nema direkten objekt, i nema ideja za rezultati. 20.5

kva lokaM kva mumukshhur vaa kva yogii jñaanavaan kva vaakva baddhaH kva cha vaa muktaH sva-svaruupe'ham advaye. 20.6

There is no world, no seeker for liberation, no yogi, no seer, no-one bound and no-one liberated. I remain in my own non-dual nature. 20.6

Ne postoi svet, ne postoi traga~ po osloboduvawe, ne postoi jogin, ne postoi gleda~, nema niedna granica i nieden osloboden. Jas ostanuvam vo mojata ne-dualna priroda. 20.6

kva sR^shhtiH kva cha saMhaaraH kva saadhyaM kva cha saadhanamkva saadhakaH kva siddhir vaa svasvaruupe'ham advaye. 20.7

There is no emanation or return, no goal, means, seeker or achievement. I 20.7

remain in my own non-dual nature.

Ne postoi emanacija/osloboduvawe nitu vra}awe, nema cel, zna~ewe, traga~ ili ostvaruvawe. Jas ostanuvam vo mojata ne-dualna priroda. 20.7

kva pramaataa pramaaNaM vaa kva prameyaM kva cha pramaakva kiñchit kva na kiñchid vaa sarvadaa vimalasya me. 20.8

For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment. 20.8

Za mene, koj sum zasekoga{ neogrden, nema procenuva~, nema standard, ni{to da se proceni, i nema procenuvawe. 20.8

kva vikshhepaH kva ch'aikagryaM kva nirbodhaH kva muuDhataakva harshhaH kva vishhaado vaa sarvadaa nishhkriyasya me. 20.9

For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow. 20.9

Za mene, koj sum sekoga{ vo bez-akcija, nema rasejanostili koncentriranost na umot, nema nedostig od razbirawe, nema glupavost,, nema radost i nema traga. 20.9

kva ch'aishha vyavahaaro vaa kva cha saa param'aarthataakva sukhaM kva cha vaa dukhaM nirvimarshasya me sadaa. 20.10

For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering. 20.10

Za mene, koj sum sekoga{ osloboden od razmisluvawa nema ni konvencionalna vistina ni apsolutna vistina, nema sre}a i nema patewe. 20.10

kva maayaa kva cha saMsaaraH kva priitir viratiH kva vaakva jiivaH kva cha tad-brahma sarvadaa vimalasya me. 20.11

For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God. 20.11

Za mene, koj sum zasekoga{ ~ist, nema iluzija, nema samsara, nema vrzuvawe ili nevrzuvawe, nema `iv organizam i nema Gospod. 20.11

kva pravR^ttir nirvR^ttir vaa kva muktiH kva cha bandhanamkuuTastha-nirvibhaagasya svasthasya mama sarvadaa. 20.12

For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage. 20.12

Za mene, koj sum zasekoga{ nepodvi`en i nerazdeliv, vtemelen vo sebe, nema aktivnost ili neaktivnost, nema ossoboduvawe i nema robuvawe. 20.12

kv'opadeshaH kva vaa shaastraM kva shishhyaH kva cha vaa guruHkva ch'aasti purushh'aartho vaa nirupaadheH shivasya me. 20.13

For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life. 20.13

Za mene, koj sum blagosloven i bez granici, nema inicijacija ili sveta kniga, nema u~enik ili u~itel, i nema cel na ~ove~kiot `ivot. 20.13

kva ch'aasti kva cha vaa n'aasti kv'aasti ch'aikaM kva cha dvayambahun'aatra kim uktena kiñchin n'ottishhThate mama. 20.14

There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me. 20.14

Nema postoewe ili ne-postoewe, nema edinstvo ili dualizam. [to ima pove}e da se ka`e? Ne postoi ni{to nadvor od mene. 20.14

End

Kraj

Link za Lahiri Mahasaja i [ibendu:

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