Chapter 1

Instruction in Self-Knowledge (Prakaraṇa 1)Instruction in Self-Knowledge (Prakaraṇa 1)

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1.1

Janaka

कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति । वैराग्यं च कथं प्राप्तमेतद् ब्रूहि मम प्रभो ॥१.१॥

O revered teacher, how is knowledge attained? How does liberation arise, and how may dispassion be gained? Please explain these to me.

Roman reading

katham jnaanamavaapnoti katham muktirbhavishyati | vairaagyam cha katham praaptametad broohi mama prabho ||1.1||kathaṃ jñānamavāpnoti kathaṃ muktirbhaviṣyati | vairāgyaṃ ca kathaṃ prāptametad brūhi mama prabho ||1.1||

Explanation

King Janaka brings together three related aims: knowing what is real, becoming free from bondage, and loosening the grip of attachment. His question seeks more than an intellectual definition; it asks for understanding that changes the way life is lived. The dialogue begins with a question a reader can also bring to personal reflection: what exactly do I need to know, and what holds me captive?

Other languages and readings

ShivGoraksh Simple Hindi Explanation

राजा जनक का प्रश्न आध्यात्मिक खोज के तीन पहलुओं को जोड़ता है—सत्य को जानना, बंधन से स्वतंत्र होना और वस्तुओं के प्रति अनावश्यक आकर्षण छोड़ना। वे केवल सिद्धांत नहीं, जीवन में परिवर्तन लाने वाली समझ चाहते हैं। यह संवाद ऐसे प्रश्न से शुरू होता है जिसे साधक अपने अनुभव से भी जोड़ सकता है: मुझे वास्तव में क्या जानना है और किससे मुक्त होना है?

1.2

Ashtavakra

मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यज । क्षमार्जवदयातोषसत्यं पीयूषवद् भज ॥१.२॥

Dear one, if you desire liberation, abandon attachment to sense objects as though it were poison. Cultivate forgiveness, sincerity, compassion, contentment, and truthfulness as though they were nectar.

Roman reading

muktimichchhasi chettaata vishayaan vishavattyaja | kshamaarjavadayaatoshasatyam peeyooshavad bhaja ||1.2||muktimicchasi cettāta viṣayān viṣavattyaja | kṣamārjavadayātoṣasatyaṃ pīyūṣavad bhaja ||1.2||

Explanation

Ashtavakra immediately turns the discussion toward a change in perception and conduct. Sense objects need not mean every ordinary possession or pleasure; the sharper concern is a dependence that enslaves attention. The five qualities provide a practical dimension to an otherwise radical teaching about the Self. The image of poison and nectar intensifies a contrast, rather than prescribing hostility toward ordinary embodied life.

Aṣṭāvakra immediately turns the discussion toward a change in perception and conduct. Sense objects need not mean every ordinary possession or pleasure; the sharper concern is a dependence that enslaves attention. The five qualities provide a practical dimension to an otherwise radical teaching about the Self. The image of poison and nectar intensifies a contrast, rather than prescribing hostility toward ordinary embodied life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अष्टावक्र पहले ही उत्तर में दिशा बदल देते हैं। वे मुक्ति को किसी दूर की वस्तु के रूप में नहीं, बल्कि दृष्टि और आचरण के परिवर्तन के रूप में प्रस्तुत करते हैं। यहाँ “विषय” का तात्पर्य सामान्य जीवन की प्रत्येक वस्तु नहीं, उन वस्तुओं पर ऐसी निर्भरता है जो मन को बाँधती है। क्षमा और सत्य जैसे गुण इस परिवर्तन को केवल बौद्धिक न रहने देकर व्यवहार में उतारते हैं।

1.3

Ashtavakra

न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान् । एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये ॥१.३॥

You are neither earth nor water, neither fire nor air nor space. For liberation, recognize the Self as the witness of these elements, whose nature is consciousness.

Roman reading

na prithvee na jalam naagnirna vaayurdyaurna vaa bhavaan | eshaam saakshinamaatmaanam chidroopam viddhi muktaye ||1.3||na pṛthvī na jalaṃ nāgnirna vāyurdyaurna vā bhavān | eṣāṃ sākṣiṇamātmānaṃ cidrūpaṃ viddhi muktaye ||1.3||

Explanation

The five elements stand for the changing constituents of embodied experience. Ashtavakra invites Janaka to distinguish whatever can be observed from the awareness in which it is known. That aware principle is called the witness. This is a philosophical claim within nondual thought, not an instruction to neglect the physical body or deny its needs.

The five elements stand for the changing constituents of embodied experience. Aṣṭāvakra invites Janaka to distinguish whatever can be observed from the awareness in which it is known. That aware principle is called the witness. This is a philosophical claim within nondual thought, not an instruction to neglect the physical body or deny its needs.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पाँच महाभूतों का उल्लेख संसार और शरीर की परिवर्तनशील बनावट की ओर संकेत करता है। अष्टावक्र पूछते हैं कि यदि शरीर तथा अनुभव बदलते रहते हैं, तो उनके परिवर्तन को जानने वाली चेतना को कैसे समझा जाए। “साक्षी” इसी जानने वाले पक्ष के लिए प्रयुक्त है। यह अद्वैत वेदांत का दार्शनिक कथन है, शरीर की भौतिक आवश्यकता को नकारने की सलाह नहीं।

1.4

Ashtavakra

यदि देहं पृथक् कृत्य चिति विश्राम्य तिष्ठसि । अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि ॥१.४॥

If you can distinguish yourself from the body and rest in pure consciousness, you can be peaceful, happy, and free from bondage even now.

Roman reading

yadi deham prithak kritya chiti vishraamya tishthasi | adhunaiva sukhee shaanto bandhamukto bhavishyasi ||1.4||yadi dehaṃ pṛthak kṛtya citi viśrāmya tiṣṭhasi | adhunaiva sukhī śānto bandhamukto bhaviṣyasi ||1.4||

Explanation

The key expression is resting in awareness. Liberation is presented not simply as a reward at some distant future point but as a possibility disclosed through a change in self-understanding. Separating the Self from the body is a distinction of identity, not a call to despise embodiment. The verse gives the chapter its unusual sense of immediacy.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस श्लोक का केंद्र “चिति विश्राम” है—अपने को केवल उठते-बैठते विचारों और शरीर की पहचान तक सीमित न मानना। अष्टावक्र मुक्ति को भविष्य की अनिवार्य उपलब्धि नहीं, वर्तमान में पहचाने जा सकने वाली संभावना बताते हैं। “पृथक्” का आशय शरीर से घृणा करना या उसकी देखभाल छोड़ना नहीं; यह आत्मपहचान के दार्शनिक भेद को दर्शाता है।

1.5

Ashtavakra

न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः । असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव ॥१.५॥

You are not confined to a social class, a stage of life, or anything perceived by the senses. You are unattached, formless, and the witness of the whole world. Be at peace.

Roman reading

na tvam vipraadiko varno naashramee naakshagocharah | asango’si niraakaaro vishvasaakshee sukhee bhava ||1.5||na tvaṃ viprādiko varṇo nāśramī nākṣagocaraḥ | asaṅgo’si nirākāro viśvasākṣī sukhī bhava ||1.5||

Explanation

The verse draws on the historically familiar categories of varna and āśrama but says that the ultimate Self cannot be reduced to any of them. Its claim is metaphysical rather than an excuse for overlooking real social inequalities. For a modern reader, the passage highlights a distinction between social identity—which has practical consequences—and the deeper identity asserted by Ashtavakra.

The verse draws on the historically familiar categories of varṇa and āśrama but says that the ultimate Self cannot be reduced to any of them. Its claim is metaphysical rather than an excuse for overlooking real social inequalities. For a modern reader, the passage highlights a distinction between social identity—which has practical consequences—and the deeper identity asserted by Aṣṭāvakra.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ आत्मा को सामाजिक पद, जीवन की अवस्था और बाहरी पहचान से परे रखा गया है। श्लोक की भाषा अपने ऐतिहासिक संदर्भ में वर्ण और आश्रम की श्रेणियाँ लेती है, पर इसकी मुख्य दार्शनिक दिशा यह है कि अंतिम आत्मस्वरूप किसी ऐसी श्रेणी से बँध नहीं सकता। इसका अर्थ सामाजिक अन्याय को अनदेखा करना नहीं; यह मूलभूत मानवीय गरिमा पर विचार का अवसर भी देता है।

1.6

Ashtavakra

धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो । न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा ॥१.६॥

Virtue and vice, pleasure and pain belong to the mind, not to your all-pervading Self. At the ultimate level you are neither the doer nor the enjoyer; you have always been free.

Roman reading

dharmaadharmau sukham duhkham maanasaani na te vibho | na kartaasi na bhoktaasi mukta evaasi sarvadaa ||1.6||dharmādharmau sukhaṃ duḥkhaṃ mānasāni na te vibho | na kartāsi na bhoktāsi mukta evāsi sarvadā ||1.6||

Explanation

Ashtavakra distinguishes the ultimate standpoint of awareness from everyday actions and their consequences. In daily life, choices still matter and people remain answerable for harms they cause. The verse examines the habit of building an absolute identity around “I acted” or “this happened to me.” Its freedom is a shift of metaphysical standpoint, not immunity from responsibility.

Aṣṭāvakra distinguishes the ultimate standpoint of awareness from everyday actions and their consequences. In daily life, choices still matter and people remain answerable for harms they cause. The verse examines the habit of building an absolute identity around “I acted” or “this happened to me.” Its freedom is a shift of metaphysical standpoint, not immunity from responsibility.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अष्टावक्र यहाँ व्यवहारिक कर्म और परम आत्मदृष्टि के बीच भेद करते हैं। दैनिक जीवन में कर्म के परिणाम होते हैं और जिम्मेदारी रहती है, पर श्लोक आत्मा को इन बदलती मानसिक श्रेणियों से अछूता बताता है। “मैंने किया” और “मेरे साथ हुआ” के पीछे जो स्थायी पहचान बन जाती है, उससे कुछ दूरी बनाकर देखने की शिक्षा इस पद में है।

1.7

Ashtavakra

एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा । अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ॥१.७॥

You alone are the witness of all, and are essentially free. Your bondage lies in regarding the witness as someone other than yourself.

Roman reading

eko drashtaasi sarvasya muktapraayo’si sarvadaa | ayameva hi te bandho drashtaaram pashyaseetaram ||1.7||eko draṣṭāsi sarvasya muktaprāyo’si sarvadā | ayameva hi te bandho draṣṭāraṃ paśyasītaram ||1.7||

Explanation

It is easy to look for awareness as though it were one more object to be discovered. Ashtavakra questions that very movement: if the witness is treated as something outside oneself, the division between seeker and sought remains. Bondage here is not a chain but a mistaken standpoint. The passage invites careful reflection on what is doing the knowing in experience.

It is easy to look for awareness as though it were one more object to be discovered. Aṣṭāvakra questions that very movement: if the witness is treated as something outside oneself, the division between seeker and sought remains. Bondage here is not a chain but a mistaken standpoint. The passage invites careful reflection on what is doing the knowing in experience.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

आमतौर पर हम अनुभव में किसी व्यक्ति या वस्तु को देखने वाले और देखे जाने वाले के रूप में बाँटते हैं। अष्टावक्र कहते हैं कि आत्मसाक्षी को भी यदि कोई अलग वस्तु बना दिया जाए तो खोज में द्वैत बना रहता है। यहाँ बंधन बाहरी जंजीर नहीं, गलत आत्मपहचान की समस्या है। यह चिंतन अनुभव की सजगता को समझने का दार्शनिक निमंत्रण है।

1.8

Ashtavakra

अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः । नाहं कर्तेति विश्वासामृतं पीत्वा सुखं चर ॥१.८॥

You have been bitten by the dark serpent of the great conceit “I am the doer.” Drink the nectar of trust in “I am not the ultimate doer,” and live happily.

Roman reading

aham kartetyahammaanamahaakrishnaahidamshitah | naaham karteti vishvaasaamritam peetvaa sukham chara ||1.8||ahaṃ kartetyahaṃmānamahākṛṣṇāhidaṃśitaḥ | nāhaṃ karteti viśvāsāmṛtaṃ pītvā sukhaṃ cara ||1.8||

Explanation

The serpent and nectar create a striking contrast between anxious self-importance and release from egoic ownership. Ashtavakra questions the idea that the deepest Self is the sole author of every event. This does not cancel moral accountability or the practical need to make choices. It addresses the burden of identifying pure awareness with every action and outcome.

The serpent and nectar create a striking contrast between anxious self-importance and release from egoic ownership. Aṣṭāvakra questions the idea that the deepest Self is the sole author of every event. This does not cancel moral accountability or the practical need to make choices. It addresses the burden of identifying pure awareness with every action and outcome.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

सर्प और अमृत की छवि एक तीव्र मनोवैज्ञानिक अंतर दिखाती है। जब हर सफलता और विफलता को अहंकार का पूरा बोझ बना दिया जाता है, तब बेचैनी बढ़ सकती है। अष्टावक्र शुद्ध चेतना की दृष्टि से कर्तापन छोड़ने की बात करते हैं। इसका अर्थ दूसरों को हुई हानि के लिए उत्तरदायित्व से बचना नहीं; व्यवहार में नैतिक जिम्मेदारी यथावत रहती है।

1.9

Ashtavakra

एको विशुद्धबोधोऽहमिति निश्चयवह्निना । प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव ॥१.९॥

With the fire of conviction “I am pure awareness alone,” burn away the dense forest of ignorance. Be free from sorrow and live in peace.

Roman reading

eko vishuddhabodho’hamiti nishchayavahninaa | prajvaalyaajnaanagahanam veetashokah sukhee bhava ||1.9||eko viśuddhabodho’hamiti niścayavahninā | prajvālyājñānagahanaṃ vītaśokaḥ sukhī bhava ||1.9||

Explanation

The fire and forest are metaphors for clear understanding overcoming confused self-identification. Ashtavakra is not urging physical destruction; he is describing a change in insight. Sorrow here is connected with ignorance of the Self, not simply with the presence of human emotion. The image gathers the chapter’s teaching into a memorable declaration of self-knowledge.

The fire and forest are metaphors for clear understanding overcoming confused self-identification. Aṣṭāvakra is not urging physical destruction; he is describing a change in insight. Sorrow here is connected with ignorance of the Self, not simply with the presence of human emotion. The image gathers the chapter’s teaching into a memorable declaration of self-knowledge.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अज्ञान को घने जंगल के रूप में चित्रित करना उन भ्रमों की ओर संकेत है जो आत्मबोध को ढक देते हैं। बोध की “अग्नि” किसी बाहरी हिंसक क्रिया का निर्देश नहीं, स्पष्ट समझ का रूपक है। इस श्लोक में शोक के अंत का साधन अपने स्वरूप का विवेक है, न कि भावनाओं को दबा देना।

1.10

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Ashtavakra

यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् । आनन्दपरमानन्दः स बोधस्त्वं सुखं भव ॥१.१०॥

You are that blissful awareness in which the world appears as a snake imagined in a rope. Recognize this and be at ease.

Roman reading

yatra vishvamidam bhaati kalpitam rajjusarpavat | aanandaparamaanandah sa bodhastvam sukham bhava ||1.10||yatra viśvamidaṃ bhāti kalpitaṃ rajjusarpavat | ānandaparamānandaḥ sa bodhastvaṃ sukhaṃ bhava ||1.10||

Explanation

A rope mistaken for a snake can provoke real fear, though the identification is wrong. Nondual philosophy uses this illustration to show how interpretation shapes what appears to us. Ashtavakra suggests that consciousness is the underlying reality in which the world of distinctions appears. The comparison is philosophical; it does not ask a reader to deny every ordinary experience or practical fact.

A rope mistaken for a snake can provoke real fear, though the identification is wrong. Nondual philosophy uses this illustration to show how interpretation shapes what appears to us. Aṣṭāvakra suggests that consciousness is the underlying reality in which the world of distinctions appears. The comparison is philosophical; it does not ask a reader to deny every ordinary experience or practical fact.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अंधेरे में रस्सी को सर्प समझ लेने पर भय वास्तविक लग सकता है, जबकि पहचान गलत होती है। अद्वैत में यह उदाहरण दिखाता है कि अनुभव का अर्थ हमारी समझ से प्रभावित होता है। अष्टावक्र का दावा है कि विभेदों के पीछे एक चेतना का आधार है। यह दार्शनिक उपमा है, प्रत्यक्ष संसार के सभी अनुभवों को तुच्छ कहकर उपेक्षित करने का निर्देश नहीं।

1.11

Ashtavakra

मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि । किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥१.११॥

One who regards oneself as free is free, while one who identifies as bound remains bound. Thus the old saying holds: as one’s settled understanding is, so one’s course becomes.

Roman reading

muktaabhimaanee mukto hi baddho baddhaabhimaanyapi | kimvadanteeha satyeyam yaa matih saa gatirbhavet ||1.11||muktābhimānī mukto hi baddho baddhābhimānyapi | kiṃvadantīha satyeyaṃ yā matiḥ sā gatirbhavet ||1.11||

Explanation

The verse emphasizes the formative power of our deepest assumptions about identity. Such assumptions can change how we experience and respond to life. It should not be reduced to the claim that positive thinking alone eliminates external hardships or injustice. Ashtavakra is addressing the fundamental view of the Self, not offering a magical technique for changing material circumstances.

The verse emphasizes the formative power of our deepest assumptions about identity. Such assumptions can change how we experience and respond to life. It should not be reduced to the claim that positive thinking alone eliminates external hardships or injustice. Aṣṭāvakra is addressing the fundamental view of the Self, not offering a magical technique for changing material circumstances.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक मन की स्थापित पहचान की शक्ति बताता है। किसी व्यक्ति की मूल धारणा उसकी प्रतिक्रियाओं को गहराई से प्रभावित कर सकती है। फिर भी यह नहीं समझना चाहिए कि केवल सकारात्मक सोच से हर बाहरी कठिनाई समाप्त हो जाती है। अष्टावक्र आत्मस्वरूप के संबंध में मूलभूत मान्यता बदलने की बात कर रहे हैं, सामाजिक या भौतिक परिस्थितियों के जादुई परिवर्तन की नहीं।

1.12

Ashtavakra

आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः । असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥१.१२॥

The Self is the witness: all-pervading, complete, one, free, conscious, and without action; unattached, without craving, and peaceful. Only through confusion does it seem entangled in worldly existence.

Roman reading

aatmaa saakshee vibhuh poorna eko muktashchidakriyah | asango nihsprihah shaanto bhramaatsamsaaravaaniva ||1.12||ātmā sākṣī vibhuḥ pūrṇa eko muktaścidakriyaḥ | asaṅgo niḥspṛhaḥ śānto bhramātsaṃsāravāniva ||1.12||

Explanation

A succession of terms describes the Self from the standpoint of nondual realization. “Inactive” refers to this ultimate standpoint; it does not mean that bodies, minds, and social lives cease to function. The crucial word is “as if”: the Self appears to be involved in bondage without undergoing an ultimate change in its nature. Recognizing that distinction is the point of the verse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक साक्षी-आत्मा के अनेक गुणों को एक साथ संक्षेप में रखता है। “निष्क्रिय” का आशय यहाँ परम आत्मदृष्टि से है; शरीर और मन का व्यवहार तो चलता ही रहता है। “भ्रमात्” महत्वपूर्ण शब्द है: अष्टावक्र के अनुसार समस्या आत्मा में वास्तविक परिवर्तन की नहीं, उसे सीमित समझ लेने की है। “सा” और “वास्तव में” के बीच का यही अंतर श्लोक की कुंजी है।

1.13

Ashtavakra

कूटस्थं बोधमद्वैतमात्मानं परिभावय । आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम् ॥१.१३॥

Contemplate the Self as changeless, aware, and nondual. Abandon the mistaken notion “I am merely an appearance,” along with rigid divisions between inner and outer.

Roman reading

kootastham bodhamadvaitamaatmaanam paribhaavaya | aabhaaso’ham bhramam muktvaa bhaavam baahyamathaantaram ||1.13||kūṭasthaṃ bodhamadvaitamātmānaṃ paribhāvaya | ābhāso’haṃ bhramaṃ muktvā bhāvaṃ bāhyamathāntaram ||1.13||

Explanation

The Sanskrit term kūṭastha points to what remains steady through change. Inner and outer are useful distinctions for practical life, but Ashtavakra challenges their finality in describing awareness itself. The imagined “I” is a small, separate identity imposed on a broader consciousness. This verse therefore presses the reader to question the boundaries usually taken for granted.

The Sanskrit term kūṭastha points to what remains steady through change. Inner and outer are useful distinctions for practical life, but Aṣṭāvakra challenges their finality in describing awareness itself. The imagined “I” is a small, separate identity imposed on a broader consciousness. This verse therefore presses the reader to question the boundaries usually taken for granted.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ कूटस्थ का अर्थ परिवर्तन के बीच अविचल रहने वाले सिद्धांत से है। भीतर-बाहर की विभाजनरेखा सामान्य अनुभव में उपयोगी है, लेकिन अष्टावक्र अंतिम चेतनस्वरूप को उससे भी व्यापक मानते हैं। “आभास” आत्मा को किसी छोटी, अलग, अस्थायी पहचान तक समेटने का संकेत है। साधक को अपनी इस सीमित कल्पना की जाँच करने के लिए कहा गया है।

1.14

Ashtavakra

देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक । बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव ॥१.१४॥

Dear child, you have long been tied by the rope of identification with the body. Cut that bond with the sword of insight “I am awareness,” and be happy.

Roman reading

dehaabhimaanapaashena chiram baddho’si putraka | bodho’ham jnaanakhadgena tannikritya sukhee bhava ||1.14||dehābhimānapāśena ciraṃ baddho’si putraka | bodho’haṃ jñānakhaḍgena tannikṛtya sukhī bhava ||1.14||

Explanation

Body-identification means reducing one’s entire selfhood to bodily attributes, not simply acknowledging that one has a body. The sword is a metaphor for discernment, never a direction to harm oneself or neglect physical care. Ashtavakra describes the release that comes from loosening an exclusive identification with what changes. The vivid image consolidates the earlier teachings.

Body-identification means reducing one’s entire selfhood to bodily attributes, not simply acknowledging that one has a body. The sword is a metaphor for discernment, never a direction to harm oneself or neglect physical care. Aṣṭāvakra describes the release that comes from loosening an exclusive identification with what changes. The vivid image consolidates the earlier teachings.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

देहाभिमान का अर्थ शरीर होने का साधारण अनुभव नहीं, स्वयं को केवल शरीर की परिभाषा में बाँध देना है। तलवार का रूपक विवेक की तीक्ष्णता दर्शाता है। आत्मचिंतन का उद्देश्य शरीर को हानि पहुँचाना नहीं, उस गलत पहचान को ढीला करना है जो भय और आसक्ति बढ़ाती है। यह पद पिछली शिक्षाओं को एक सशक्त स्मरणीय चित्र में जोड़ता है।

1.15

Ashtavakra

निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः । अयमेव हि ते बन्धः समाधिमनुतिष्ठसि ॥१.१५॥

You are unattached, actionless, self-luminous, and unstained. Even the insistence that you must attain samādhi may become a form of bondage.

Roman reading

nihsango nishkriyo’si tvam svaprakaasho niranjanah | ayameva hi te bandhah samaadhimanutishthasi ||1.15||niḥsaṅgo niṣkriyo’si tvaṃ svaprakāśo nirañjanaḥ | ayameva hi te bandhaḥ samādhimanutiṣṭhasi ||1.15||

Explanation

This is one of the chapter’s deliberately unsettling statements. If awareness is already present, treating it as a prize to be acquired can create another form of grasping. The verse does not universally reject meditation or its practical benefits; rather, it challenges the belief that the Self is absent until a special state is produced. Other spiritual traditions may interpret practice differently.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह अध्याय का एक जानबूझकर चौंकाने वाला कथन है। अष्टावक्र के अनुसार यदि आत्मा पहले से चेतन है, तो उसे किसी उपलब्धि की वस्तु समझना एक और आग्रह बन सकता है। यहाँ ध्यान या एकाग्रता के सामान्य लाभ का सार्वभौमिक निषेध नहीं किया गया; आलोचना उस मनोवृत्ति की है जो आत्मस्वरूप को दूर का पुरस्कार मानती है। इसकी व्याख्या अन्य साधना परंपराओं से अलग हो सकती है।

1.16

Ashtavakra

त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः । शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ॥१.१६॥

In truth, this entire world is pervaded by you and is woven in you. You are pure awareness; do not fall into a narrow view of yourself.

Roman reading

tvayaa vyaaptamidam vishvam tvayi protam yathaarthatah | shuddhabuddhasvaroopastvam maa gamah kshudrachittataam ||1.16||tvayā vyāptamidaṃ viśvaṃ tvayi protaṃ yathārthataḥ | śuddhabuddhasvarūpastvaṃ mā gamaḥ kṣudracittatām ||1.16||

Explanation

The metaphor of being “woven in” suggests that the world is not ultimately separate from the awareness being described. Ashtavakra asks Janaka to relinquish a cramped picture of the Self as a powerless, isolated fragment. This invitation is not to inflate personal pride or dominate others. It points toward a wider nondual understanding of existence.

The metaphor of being “woven in” suggests that the world is not ultimately separate from the awareness being described. Aṣṭāvakra asks Janaka to relinquish a cramped picture of the Self as a powerless, isolated fragment. This invitation is not to inflate personal pride or dominate others. It points toward a wider nondual understanding of existence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक विश्व को किसी अलग वस्तु की तरह नहीं, चेतना से संबद्ध रूप में प्रस्तुत करता है। “प्रोतं” सूत्र में पिरोए हुए मनकों की तरह अभिन्न संबंध का संकेत देता है। अष्टावक्र जनक से कहते हैं कि अपने को असहाय, तुच्छ इकाई की तरह देखना छोड़ो। इसे दूसरों पर श्रेष्ठता जताने के बजाय आत्मदृष्टि का विस्तार समझना चाहिए।

1.17

Ashtavakra

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः । अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥१.१७॥

Be free of dependence, unchanging, self-sustained, tranquil, profoundly discerning, unshaken, and devoted to consciousness alone.

Roman reading

nirapeksho nirvikaaro nirbharah sheetalaashayah | agaadhabuddhirakshubdho bhava chinmaatravaasanah ||1.17||nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ | agādhabuddhirakṣubdho bhava cinmātravāsanaḥ ||1.17||

Explanation

These qualities portray inner steadiness rather than cold indifference. Freedom from dependence need not mean refusing relationships; it means not demanding that everything outside oneself supply one’s fundamental worth. The difficult expression cinmātra-vāsanā suggests a disposition oriented toward pure awareness. The verse calls for clear and settled understanding amid changing circumstances.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ अनेक विशेषण किसी निष्प्राण उदासीनता का वर्णन नहीं, आंतरिक स्थिरता की दिशा दिखाते हैं। निरपेक्षता का मतलब संबंधों से विमुख होना नहीं, उनके माध्यम से स्वयं की पूर्णता खरीदने की बेचैनी से मुक्त होना है। “चिन्मात्रवासना” ज्ञान की ओर गहरा झुकाव प्रकट करती है; साधारण इच्छाओं के बीच चेतनस्वरूप के विवेक को प्राथमिकता देने का आग्रह इसमें है।

1.18

Ashtavakra

साकारमनृतं विद्धि निराकारं तु निश्चलम् । एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ॥१.१८॥

Understand the world of forms as not ultimately real, and the formless as unmoving. Through insight into this principle, repeated becoming no longer arises.

Roman reading

saakaaramanritam viddhi niraakaaram tu nishchalam | etattattvopadeshena na punarbhavasambhavah ||1.18||sākāramanṛtaṃ viddhi nirākāraṃ tu niścalam | etattattvopadeśena na punarbhavasambhavaḥ ||1.18||

Explanation

The contrast between formed and formless must be read within the text’s nondual metaphysics. The term anṛta does not simply accuse ordinary perceptions of being moral falsehoods; it denies them ultimate status against the unchanging ground. Freedom from repeated birth is a traditional spiritual assertion, not an empirically established outcome. The passage should be approached as a teaching about levels of reality.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

साकार और निराकार का अंतर अद्वैत परंपरा के संदर्भ में समझना आवश्यक है। श्लोक परिवर्तनशील नाम-रूप के मुकाबले अविकारी आधार को प्राथमिकता देता है। “अनृत” को सामान्य नैतिक अर्थ में झूठ कह देना पर्याप्त नहीं; यहाँ उसका संबंध परम सत्य की कसौटी से है। जन्म-मरण से मुक्ति का कथन आध्यात्मिक सिद्धांत है, वैज्ञानिक रूप से प्रमाणित परिणाम नहीं।

1.19

Ashtavakra

यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः । तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः ॥१.१९॥

Just as a mirror remains the basis within and around the image reflected in it, so the Supreme Self is within and around this body.

Roman reading

yathaivaadarshamadhyasthe roope’ntah paritastu sah | tathaivaa’smin shareere’ntah paritah parameshvarah ||1.19||yathaivādarśamadhyasthe rūpe’ntaḥ paritastu saḥ | tathaivā’smin śarīre’ntaḥ paritaḥ parameśvaraḥ ||1.19||

Explanation

A mirror image appears bounded, yet the reflective ground is not limited by the image’s outline. Ashtavakra uses the analogy to argue that the awareness associated with the body should not be confined to bodily limits. The metaphor provides an accessible way to think about the claimed nonduality of Self and ultimate reality.

A mirror image appears bounded, yet the reflective ground is not limited by the image’s outline. Aṣṭāvakra uses the analogy to argue that the awareness associated with the body should not be confined to bodily limits. The metaphor provides an accessible way to think about the claimed nonduality of Self and ultimate reality.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

दर्पण का उदाहरण वस्तु और उसके प्रतिबिंब का संबंध समझाने के लिए प्रयुक्त है। प्रतिबिंब सीमित दिखाई देता है, लेकिन उसका दृश्य आधार उससे सीमित नहीं होता। अष्टावक्र इसी से शरीर में स्थित चेतना को केवल शरीर की सीमा में बंद न मानने की दृष्टि देते हैं। यह रूपक आत्मा और परमात्मा की अद्वैत व्याख्या को सहज बनाता है।

1.20

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Ashtavakra

एकं सर्वगतं व्योम बहिरन्तर्यथा घटे । नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ॥१.२०॥

Just as one all-pervading space exists inside and outside a pot, so eternal, undivided Brahman pervades all beings.

Roman reading

ekam sarvagatam vyoma bahirantaryathaa ghate | nityam nirantaram brahma sarvabhootagane tathaa ||1.20||ekaṃ sarvagataṃ vyoma bahirantaryathā ghaṭe | nityaṃ nirantaraṃ brahma sarvabhūtagaṇe tathā ||1.20||

Explanation

The pot’s walls seem to separate interior space from exterior space, but space itself has not become two different substances. The image concludes the chapter by expressing the indivisibility of Brahman across apparent distinctions. It invites readers to reflect on the difference between practical boundaries and what the teaching calls ultimate unity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

घड़े की दीवारें भीतर-बाहर की सीमा दिखाती हैं, पर आकाश दो अलग पदार्थों में विभाजित नहीं हो जाता। इसी दृष्टांत से अष्टावक्र चेतना की अविभाज्यता समझाते हैं। अध्याय का समापन भिन्न-भिन्न प्राणियों और वस्तुओं के बीच मूल एकता की दार्शनिक कल्पना पर होता है। यह साधक को पहचान के विभाजनों से परे देखने का आमंत्रण है।

About this edition · Sources & references

Ashtavakra Gita · Khemraj / Lakṣmīveṅkaṭeśvara (1911) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

1.1 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.1 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.1 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.1 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.1 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.2 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.2 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.2 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.2 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.2 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.3 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.3 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.3 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.3 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.3 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.4 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.4 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.4 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.4 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.4 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.5 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.5 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.5 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.5 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.5 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.6 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.6 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.6 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.6 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.6 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.7 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.7 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.7 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.7 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.7 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.8 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.8 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.8 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.8 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.8 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.9 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.9 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.9 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.9 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.9 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.10 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.10 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.10 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.10 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.10 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.11 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.11 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.11 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.11 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.11 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.12 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.12 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.12 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.12 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.12 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.13 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.13 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.13 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.13 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.13 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.14 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.14 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.14 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.14 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.14 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.15 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.15 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.15 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.15 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.15 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.16 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.16 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.16 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.16 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.16 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.17 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.17 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.17 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.17 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.17 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.18 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.18 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.18 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.18 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.18 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.19 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.19 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.19 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.19 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.19 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.20 — Original / source text
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.20 — ShivGoraksh Hindi Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.20 — ShivGoraksh English Translation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.20 — ShivGoraksh Simple Hindi Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization
1.20 — ShivGoraksh Simple English Explanation
Khemraj / Lakṣmīveṅkaṭeśvara (1911)
Supplied chapter/verse numbering; no harmonization

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation