** Ashtavakra said: **
3.1 Having realized yourself as One, being serene and indestructible, why do you desire wealth?
SEEKER’S STEPS .Known yourself: Theoretically, convinced but not realised finally. Attached: When the thought of the acquisition of wealth comes, think of the nature of Atman. That is what the author means.
** 3.2 Just as imagining silver in mother-of-pearl, causes greed to arise, so does ignorance of Self cause desire for illusion. **
Attachment: Not that in [S] jnanam objects will not be there. They will be, but will seem unreal.
**3.3 Having realized yourself as That in which the waves of the world rise and fall, why do you run around in turmoil? **
**3.4 Having realized yourself as pure Awareness, as beautiful beyond description, how can you remain a slave to lust? **
Surpassingly beautiful: No other beauty besides it. The most beautiful thing is also my own Self; as in dream. Unclean: Going to the depths of ignorance and duality.
3.5 It is strange that in a sage who has realized Self in All and All in Self this sense of ownership should continue.
I do not want a house, I don’t want this or that. That is the sannyasi stage lower stage. But a Jnani sees everything is Brahman, no tyajya (giving up), no grahya (holding).
** 3.6 Strange that one abiding in the Absolute, intent on freedom, should be vulnerable to lust and weakened by amorous pastimes.**
** 3.7 Strange that knowing lust as an enemy of knowledge, one so weak and nearing death should still crave sensual pleasure.**
**3.8 Strange that one who is unattached to the things of this world and the next, who can discriminate between the transient and the timeless, who yearns for freedom, should yet fear the dissolution of the body. **
** 3.9 Whether acclaimed or tormented the serene sage abides in the Self. He is neither gratified nor angered. **
**3.10. A great soul witnesses his body’s actions as if they were another’s. How can praise or blame disturb him? **
His own body acting as if it were another’s:
As the Drik, you see all the bodies. Your body is only one of them. The yogis want to get rid of the body. Jnani sees the body. He is not impatient over it. He sees it as Brahman. Praise or blame!: They attach to the body. You must try to bring this attitude as often as you can. That is what Ashtavakra [the author] means.
**3.11 Realizing the universe is illusion, having lost all curiosity, how can one of steady mind fear death? **
Interest: Nothing is lost. Nothing can go – nothing can come. What is, is. “Personal interest. That which pertains to this ego.” – Shyamlatal, July 28, 1941 [A quote from Swami Virajananda while in that Himalayan retreat]. Body is an idea. It will disappear in mind. This is the first stage. Body as Brahman is. It will be. Nothing is lost. Nothing comes. Nothing goes– last stage. Finally there is no distinction between the three states. All is Brahman.
**3.12 With whom can we compare the great soul who, content knowing Self, remains desireless in disappointment? **
**3.13 Why should a person of steady mind, who sees the nothingness of objects, prefer one thing to another? **
Nothing: Not different from himself. This frame of mind is what is wanted here. Distinction is due to ignorance.
3.14 He who is unattached, untouched by opposites, free of desire, experiences neither pleasure nor pain as events pass through.
In his mind: Externally, you have to give up,[in order] to train your mind.
Opposites: When you know the truth, the opposites are the same. Cf. [S] Gita Chapter 2, Verse 64: [S] Ragadvesha viuktaistu (free from attraction and repulsion). [But the self-subjugated attains peace and moves among objects with the senses under control, free from any longing or aversion. Srimad Bhagavad-Gita, translated by Swami Paramananda, published by Vedanta Centre Publishers, Cohasset, USA. 1981].