Ashtavakra Gita – Chapter 3

Ch.3 Sh. 01

अविनाशिनमात्मानं एकं विज्ञाय तत्त्वतः ।
तवात्मज्ञस्य धीरस्य कथमर्थार्जने रतिः ॥ ३-१॥
avināśinamātmānaṁ ēkaṁ vijñāya tattvataḥ |
tavātmajñasya dhīrasya kathamarthārjanē ratiḥ || 3-1||

अविनाशिनम् आत्मानम् एकम् विज्ञाय तत्त्वतः तव आत्मज्ञस्य धीरस्य कथम् अर्थार्जने रतिः
avināśinam ātmānam ēkam vijñāya tattvataḥ tava ātmajñasya dhīrasya katham arthārjanē ratiḥ

अविनाशिनम्-indestructible आत्मानम्-self एकम्-one विज्ञाय-having known तत्त्वतः-in its true nature तव-your आत्मज्ञस्य– knower of the self धीरस्य-poised in wisdom कथम्-how अर्थार्जने-in the accumulation of wealth रतिः-attachment

Now you have realized the true nature of self as one and indestructible, quite unaffected by all change. If you are steadfast in the self, how can you take pleasure in acquiring wealth?

Ashtavakra, having spoken at length about the all–pervasiveness and imminence of the self, now turns the discussion towards wealth. In this verse we come across two important ideas. Here are they.
1. Pursuit of wealth in worldly life
2. Knowledge and realization
Pursuit of wealth in worldly life
Ashtavakra emphasised two important attributes of self, unity or oneness (एकम् ēkam) and indestructability (अविनाशिनम् avināśinam). It was done to underscore that attraction, desire and attachment to objects would cause duality. In the unified state of self, there is no scope for desire and attachment. When you are everything what can you seek? You are the subject and the object, the desire and the desired. All arise and subside in the ocean of your unified consciousness as aspects of yourself.

Knowledge and realization
On the path or realization, learning knowledge is the starting point. You may acquire it by self-study (svadhyaya) or from guru. Unless the Jnyana becomes vijynana (विज्ञाय तत्त्वतः vijñāya tattvataḥ) it does not lead to liberation or unwavering state of mind of self-absorption (Samadhi). Lot of sadhanas are required to purify the mind and bring about transformation. Otherwise it becomes mere academic knowledge.
Ashtavakra is taunting Janaka that how he can continue to be an emperor of a small piece of land indulge in money making activities when he is indeed the lord of the entire world.

Ch.3 Sh. 02
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥ ३-२॥
ātmājñānādahō prītirviṣayabhramagōcarē |
śuktērajñānatō lōbhō yathā rajatavibhramē || 3-2||

आत्म अज्ञानात् अहो प्रीतिः र्विषयभ्रमगोचरे शुक्तेः अज्ञानतः लोभः यथा रजत विभ्रमे
ātma ajñānāt ahō prītiḥ rviṣayabhramagōcarē śuktēḥ ajñānataḥ lōbhaḥ yathā rajata vibhramē
आत्म अज्ञानात्-from ignorance of self) अहो-O प्रीतिः-attachment र्विषयभ्रमगोचरे (र्विषय-object भ्रम-delusion गोचरे- in the field)– in the illusory world of senses शुक्तेः-of the mother of pearl अज्ञानतः-from ignorance लोभः-greed यथा-as, like रजत- silver विभ्रमे-due to illusion of silver

Just as the delusion of silver arises in the mother- of- pearl due to greed and ignorance, the delusion of attachment arises from material objects due to the ignorance of the Self.
Swami Shraddhananda says;
Ashtavakra condemned Janaka’s attachment to wealth accumulation in the previous verse. In this verse he points out that his attachment to the things of the world is due to the ignorance of self and true nature of the world. Nothing but the self really exists, the objects of the world being only an illusion. When the self is truly known, our attachment to the so called sense objects ceases, even as our greed for silver ceases when the mother-of-pearl is known. The king’s attachment to the thrown is an eloquent symptom of his spiritual ‘ignorance’ –Swami Chinmayananda.

Ch.3 Sh. 03
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥ ३-३॥
viśvaṁ sphurati yatrēdaṁ taraṅgā iva sāgarē |
sō:’hamasmīti vijñāya kiṁ dīna iva dhāvasi || 3-3||

विश्वम् स्फुरति यत्र इदम् तरङ्गाः इव सागरे सः अहम् अस्मि इति विज्ञाय किम् दीन इव धावसि
viśvam sphurati yatra idam taraṅgāḥ iva sāgarē saḥ ahama asmi iti vijñāya kim dīna iva dhāvasi
विश्वम्-the universe स्फुरति-arise यत्र-in which इदम्-this तरङ्गाः-waves इव-as if सागरे-in ocean सः-he अहम् अस्मि-I am इति-thus विज्ञाय-realizing किम्-why दीनःwretched creature इव-like धावसि-runafter

Having known yourself to be that supreme, in which the universe appears like the waves in the the sea, why do you run after like a miserable person?

The purport of this verse is you are the absolute owner of the universe, you are perfect, and there is nothing which you do not possess or need. Then why do you crave like a miserable person?

विश्वम् स्फुरति यत्र इदम् तरङ्गाः इव सागरे सः अहम् अस्मि इति विज्ञाय किम् दीन इव धावसि

I

विश्वम् स्फुरति यत्र इदम् तरङ्गाः इव सागरे viśvam sphurati yatra idam taraṅgāḥ iva sāgarē- the universe appears like the waves in the ocean. The waves in the ocean are fleeting, they arise from the water, stay in the water and disappear into the water. Like the waves, the universe is also not real.
सः अहम अस्मि इति विज्ञाय किम् दीन इव धावसि saḥ ahama asmi iti vijñāya kim dīna iva dhāvasi- Having known yourself to be That ocean in which the universe appears like waves on the sea, why do you crave like a miserable person. Ocean is compared to the supreme Brahman. All your fear, misery, helplessness, and want proceed from the the conception of the universe as other than you. You are the creator, sustainer and destroyer of the waves of universe. One on attaining such a knowledge should become serene, fearless and self-contained. But you are craving like an incomplete person.

Bhagawad-Gita verse 2:46 also reflects the same idea. Here is the verse:
यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२:४६॥

yāvānartha udapānē sarvataḥ saṁplutōdakē |
tāvānsarvēṣu vēdēṣu brāhmaṇasya vijānataḥ ||2:46||

To a wise man, who has realized the true nature of Brahman, the Vedas are of no more utility than a reservoir which is flooded from all sides.

Jayaram says that this verse gives us three perspectives of a realized person- Jayaram
1. Cultivating the unified vision
2. Tansient nature of universe
3. Duality and individuality

1. Cultivating the unified vision:
   When you identify with the universal person in whom everyting exists you readch a state of complete fulfilment.
   2 Tansient nature of universe
   Just as the wave appears in the oean, the universe appears in Brahman. The creation itself arises in the ocean of self as a temporary wave just as the physical waves of the ocean arise and go away. Another wave appears in its place.
   3 No duality
   If you view the world as separate and distinct from you, there is a creation of subject-objet relationship. There is duality. Then you tend to get attraction and revulsion of the objects. This is a trap and source of misery, want and suffering. This is a trap and source of misery, want and suffering. That is the reason why Ashtavakra questions Janaka “किम् दीन इव धावसि kim dīna iva dhāvasi”
   Why do you run about like a miserable person?
   Ch.3 Sh. 04

श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरम् ।
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥ ३-४॥
śrutvāpi śuddhacaitanya ātmānamatisundaram |
upasthē:’tyantasaṁsaktō mālinyamadhigacchati || 3-4||
श्रुत्वा अपि शुद्ध चैतन्यम् आत्मानम् अतिसुन्दरम् उपस्थे अत्यन्तसंसक्तः मालिन्यम् अधिगच्छति
śrutvā api śuddha caitanyam ātmānam atisundaram upasthē atyantasaṁsaktaḥ mālinyam adhigacchati

श्रुत्वा-having heard, having experienced अपि-also शुद्ध चैतन्यम्-pure consciousness आत्मानम्-the self अतिसुन्दरम्-surpassingly beutiful उपस्थे-in genitals अत्यन्तसंसक्तः-deeply attachded मालिन्यम्-impurity अधिगच्छति-attains

Even after experiencing the Self to be pure consciousness and extremely beautiful in itself, how can one become deeply attracted to lust and accumulate impurity?

श्रुत्वा अपि शुद्ध चैतन्यम् आत्मानम् अतिसुन्दरम् उपस्थे अत्यन्तसंसक्तः मालिन्यम् अधिगच्छति
श्रुत्वा अपि शुद्ध चैतन्यम् आत्मानमम् śrutvā api śuddha caitanyam ātmānamam atisundaram –Even after realising that self is pure consciousness and surpassingly beautiful. Śrutvā mean after hearing and in this context means after subjectively experiencing or realizing unlimited power and beuty of consciusness
What is śuddha caitanyam (शुद्ध चैतन्यम्) or pure mind?
Pure consciousness is awareness which is devoid of all impurities such as mental formations and modifications, duality, desires, egoism, attachments and vasanas (latent impressions). They are called impurities, which arise due to the play of the triple gunas namely Sattva, Rajas and Tamas, which keep the mind disturbed, inducing desires, attractions and repulsions. They can be resolved through the austere practice of physical and mental discipline, such as shravana (listening to Guru), manana (reflection) and nidhidhyasana (meditation). When the mind becomes completely pure (śuddha), with the predominance of Sattva, it falls into total silence. In the Advaita philosophy, śuddha caitanyam is the only ultimate, universal and absolute reality, and everything else is an illusion (Maya). It is eternal, indestructible, indivisible, independent and self-existing.

Pure consciousness is compared to the ocean in the previous verses, in which creation manifests as a wave. Waves come and go, but the ocean meaning pure consciousness remains pure forever. It is characterized by infinite bliss, which is its essential nature. The Upanishads say that the bliss of the Self is millions of times more intense than the happiness that arises in the physical body due to sexual or sensual pleasures. Hence, whoever experiences pure consciousness and its infinite bliss no more goes after the pleasures of the flesh.
उपस्थे अत्यन्तसंसक्तः मालिन्यम् अधिगच्छति upasthē atyantasaṁsaktaḥ mālinyam adhigacchati –How can one become passionately attracted to lust and leachery. Atyanta means endless, passionate, saṁsaktaḥ means closely connected, enamoured. They generate disturbing agitations in the mind and make him impure. Having woken up from dream, does the waker pine over the beautiful, beloved dream girl? Janaka in the palace is surrounded by dancing girls, wealth, splendour, and sycophants. How can he lead a carnal sensual life?
In these verses, Ashtavakra is questioning Janaka about his royal life leading to body consciousness. In the first verse he posed a question
उपस्थे अत्यन्तसंसक्तः भवति how can you be passionately lustful? In the first verse he asked a question how can you be seen acquiring wealth? In the second verse he snubbed the king for his विषय प्रीतिः Attachment and attraction to material objects and greed of wealth, लोभ. In the third verse the teacher chided the student किम् दीन इव धावसि kim dīna iva dhāvasi” Why do you run about like a miserable person? In the 4th shloka he condemns the student for his indulgence in carnal pleasures which mounts up his sins (उपस्थे अत्यन्तसंसक्तः)

Ch.3 Sh. 05

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते ॥ ३-५॥
sarvabhūtēṣu cātmānaṁ sarvabhūtāni cātmani |
munērjānata āścaryaṁ mamatvamanuvartatē || 3-5||

सर्वभूतेषु च आत्मानम् सर्वभूतानि च आत्मनि मुनेः जानतः आश्चर्यम् ममत्वम् आनुवर्तते

sarvabhūtēṣu ca ātmānam sarvabhūtāni ca ātmani munēḥ jānataḥ āścaryam mamatvam ānuvartatē

सर्वभूतेषु-in all beings च-and आत्मानम्-one self called I and सर्वभूतानि-verything and beings च-and आत्मनि-in that one self मुनेः-of the sage जानतः-knowing आश्चर्यम्-amazing ममत्वम्-sense of me and mine आनुवर्तते-continues

It is amazing that the sense of mine-ness should still persist in the wise man who has realized his own self in all beings and all beings in his self.

सर्वभूतेषु च आत्मानम् सर्वभूतानि च आत्मनि sarvabhūtēṣu ca ātmānam sarvabhūtāni ca ātmani –his own self is in all and all beings are in his self.
This is the all-inclusive unified awareness of transcendent reality. When one has achieved it he loses all body attachment, desires and consciousness (देहाभिमान dēhābhimāna). He sees only self and nothing else.

जानतः आश्चर्यम् ममत्वम् आनुवर्तते jānataḥ āścaryam mamatvam ānuvartatē-
It is surprising that the wise man still continues to engage in feelings of mine or ownership.
ममत्वम् mamatvam – मम the noun mama means mine, its adjective mamata means pride, belongingness self-interest or selfishness. Mamatvam is the feeling of belonging to me. It indicates ownership. It arises out of the sense of duality when one tries to possess what is not with him. It shows his incompleteness. It shows he was lacking. But in the self which is perfect universal consciousness, there is no scope for acquisition because he has nothing else to possess. In homas when offering of objects and wealth at the altar of fire the mantra says, “इदम् न मम idam na mama, this is not mine” That means I have given up ownership and attachment.

Bhagawad-Gita advocates that the first step in spiritual edification is to be free from desires.

Ch.3 Sh. 06

आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः ।
आश्चर्यं कामवशगो विकलः केलिशिक्षया ॥ ३-६॥
āsthitaḥ paramādvaitaṁ mōkṣārthē:’pi vyavasthitaḥ |
āścaryaṁ kāmavaśagō vikalaḥ kēliśikṣayā || 3-6||

आस्थितः परम अद्वैतम् मोक्षार्थे अपि व्यवस्थितः आश्चर्यम् कामवशगः विकलः केलिशिक्षया

āsthitaḥ parama advaitam mōkṣārthē api vyavasthitaḥ āścaryam kāmavaśagōḥ vikalaḥ kēliśikṣayā

आस्थितः-abiding परम अद्वैतम्-in the transcendental non-duality मोक्षार्थे-for the goal of libertion अपि-even व्यवस्थितः-set ready आश्चर्यम्-strange indeed कामवशगः -comes under the sway of lust विकलः-weakened, distraught केलिशिक्षया-by sexual habit

asthitah(in-dwelling) parama(ultimate)-’dvaitam(non-duality)
moksa(liberation)-’rthe(in the goal of) ’pi(even) vyavasthitah(established) .
ascaryam(amazing, strange) kama(desire)-vasago(longing)
vikalah(impaired, exhausted) keli(amorous amusement)-siksaya(by the art of) ..

It is strange indeed that one come to rest in final non-duaity and set for the goal of liberation is vulnerable to lust and weakened by amorous pastime.

आस्थितः परम अद्वैतम् मोक्षार्थे अपि व्यवस्थितः āsthitaḥ parama advaitam mōkṣārthē api vyavasthitaḥ -one who is established in supreme non-duality and is on the verge of liberation
आश्चर्यम् कामवशगोः विकलः केलिशिक्षया āścaryam kāmavaśagōḥ vikalaḥ kēliśikṣayā –it is strange indeed that he comes under the sway of lust and becomes weak by amorous pastime. Keli means sport, pastime. Kama keli is amorous pastime. Keli-shiksha is habit in amorous pastime. केलिकला –art of amorous activity केलिग्रुह​- pleasure house. vikalaḥ is one who has become weak, sapped of vigour.

Ashtavakra has left many hints in this chapter for spiritual seekers to review their vulnerabilities and ascertain their progress. Since he was instructing King Janaka, he used him as a reference for us to test ourselves. In this verse he wanted Janaka to introspect and see whether he was fully established in non-duality and free from lust and sexual desires or some past habits were still lurking in his mind. It is said old habits die hard. The word HABIT is strange. If you remove ‘H” a bit remains. If you remove ‘A’ still BIT remains. And still if you remove ‘B’ too IT remains. The hangover of IT or Kama vasana continues as your baggage for next birth.

Ch.3 Sh. 07
उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः ।
आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः ॥ ३-७॥
udbhūtaṁ jñānadurmitramavadhāryātidurbalaḥ |
āścaryaṁ kāmamākāṅkṣēt kālamantamanuśritaḥ || 3-7||

उद्भूतम् ज्ञानदुर्मित्रम् अवधार्य अतिदुर्बलः आश्चर्यम् कामम् आकाङ्क्षेत् कालम् अन्तम् अनुश्रितः
udbhūtam jñānadurmitram avadhārya atidurbalaḥ āścaryam kāmam ākāṅkṣēt kālam antam anuśritaḥ

उद्भूतम्-upsurging (of sex instinct) ज्ञानदुर्मित्रम् (ज्ञान-knowledge दुर्मित्रम् -enemy)- enemy of knowledge अवधार्य-knowing for certain अतिदुर्बलः-extremely weak आश्चर्यम्-strange कामम्-sex gratifiction आकाङ्क्षेत्-desires कालम् –time अन्तम्-end (last days of life) अनुश्रितः-approaching

Strange that knowing lust to be an enemy of knowledge, a person so weak and nearing death should still crave for sexual pleasure.

उद्भूतम् ज्ञानदुर्मित्रम् अवधार्य अतिदुर्बलः आश्चर्यम् कामम् आकाङ्क्षेत् कालम् अन्तम् अनुश्रितः
Five assertions are made in this verse.
1. King Janaka has reached a ripe age and become weak
2. He continues to indulge in sexual pleasures
3. He is on the verge of realization
4. He knows that indulgence in sex debases the mind.
5. Carnal pleasure is an obstacle to spiritual growth.

Extreme Sexuality is the enemy of (दुर्मित्रम् durmitram अमित्रम् amitram) of spirituality. Why? If you indulge in it, it distracts and diverts the mind and cause a setback in your goal. If you do not indulge in it but keep delving on the sensual thoughts in the mind as Krishna says in Gita it amounts to hypocrisy.

Spirituality and sex
Sexual desire (काम वासना kāma vasana) is a powerful force. It is difficult to be completely free from it even in old age, unless one has practiced spiritual sadhanas earlier. Arjuna says that the mind is restless and obstinate and it is more difficult than controlling the wind BG Verse 6:34.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्‌दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥६:३४॥

Krishna! The mind is unsteady, turbulent, powerful and obstinate. I consider controlling it

Even advanced spiritual practitioners become vulnerable to seduction of pleasure because of the play of Gunas. If carnal pleasure becomes a habit, the vasana (impression) follows you to the next birth till you are able to burn all vasanas.
The body needs comfort and pleasure and mind needs peace and happiness. Sexual urge is physiological and biological needs of all living beings. It becomes a sin only if interferes with dharma. Sexual desire does not diminish with age. Mahatma Gandhi’s writings reveal that he was not entirely successful to practice brahmacharya.
The Buddha was haunted by Mara’s maidens before he got enlightenment. Sage Vishwamitra was enchanted by Menaka. On many occasions Indra used honey trap to distract humans and demons. Manmatha used it on Shiva and became target of his extreme wrath.
We have seen in recent times that several Gurus who regularly give public discourses on spiritual matters are in lock up for indulging in sex and sleaze. A joke was viral in the internet. What is common in all these false Gurus? They are suffering from a deficinency of vitamin. Which vitamin is that? It is called vitamin ‘She’ (not ‘C’).

Bhajagovindam says:
अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥

Angam galitam palitam mundam dashanaviheenam jaatam tundam vriddho yaati griheetvaa dandam tadapi na munchatyaashaapindam

The body has been worn out; head has turned grey; the mouth toothless; this old man walks with the support of his stick; but doesn’t let go of the bundle of desires.

There is a storey of an old monk with three desciples walking up the Himalayas to visit a temple. The desciples were advanced in spiritual study and practice for many years. The monk wanted to test whether they have achieved freedom from desire and attachment. He told them that at this moment a beautiful young lady would walk down the hill. Her beauty may distract the disciples. So he said, “I will say Hari Om and sound three claps. Please close your eys, do not step out, but stand like a statue. When she moves away I will sound three claps again and say Hari Om” After some time the monk said “hari Om and clapped thrice. He repeated this after two minutes. Two of the desiciples asked the third one “where did she go”. The third one answered, “I do not know, I had closed the eyes”. The monk said, “There is no girl passing this side. I just wanted to test your achievements”. This shows that even after such advanced spiritual study and practice two monks could not hold the temptation.

Ch.3 Sh. 08
इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः ।
आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका ॥ ३-८॥
ihāmutra viraktasya nityānityavivēkinaḥ |
āścaryaṁ mōkṣakāmasya mōkṣād ēva vibhīṣikā || 3-8||

इह अमुत्र विरक्तस्य नित्य अनित्य विवेकिनः आश्चर्यम् मोक्षकामस्य मोक्षात् एव विभीषिका
iha amutra viraktasya nitya anitya vivēkinaḥ āścaryam mōkṣakāmasya mōkṣāt ēva vibhīṣikā

इह-in this world अमुत्र-and in the next विरक्तस्य-one who is disinterested नित्य अनित्य विवेकिनः-who discerns the eternal from the ephemeral आश्चर्यम्-strange मोक्षकामस्य-one who aspires for liberation मोक्षात्-from the deliverence of the body एव-as well विभीषिका-fears

It is strange that one who is unattached to the pleasures of this world and the next, and who has intelligence to discern between what is permanent and impermanent and who aspires for liberation, is yet afraid of dissolution of the body.

इह अमुत्र विरक्तस्य नित्य अनित्य विवेकिनः आश्चर्यम् मोक्षकामस्य मोक्षात् एव विभीषिका

इह अमुत्र विरक्तस्य iha amutra viraktasya- one who is unattached to the pleasures of this world and the next
नित्य अनित्य विवेकिनः nitya anitya vivēkinaḥ -who has intelligence to discern between what is permanent and impermanent
आश्चर्यम् मोक्षकामस्य āścaryam mōkṣakāmasya- surprising that one who indeed aspires for liberation
मोक्षात् एव विभीषिका mōkṣāt ēva vibhīṣikā – is yet afraid of death of physical body. विभीषिका terror, afraid of
Here is a paradox. Here is a spiritually advanced person who has apparently given up all the pleasures of this world and next. He has gained knowledge to discern what is permanent and impermanent and to boot, he has deep desire to acquire Moksha or liberation. Yet he is afraid to drop off his physical body and tries to hold on to it.
Fear of death is a powerful motivating factor. No one is free from it. All types of fear are indeed variations of the fear of death only. Ashtavakra suggests that normally the spiritually knowledgeable people have overcome the fear of death because they seek liberation from death and birth. They know that this world and the heaven are both impermanent and what they are aspiring is the permanency with Brahman.
A true seeker of liberation is unafraid of death because death for him is liberation in itself.

Ch.3 Sh. 09
धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥ ३-९॥

dhīrastu bhōjyamānō:’pi pīḍyamānō:’pi sarvadā |
ātmānaṁ kēvalaṁ paśyan na tuṣyati na kupyati || 3-9||

धीरः तु भोज्यमानः अपि पीड्यमानः अपि सर्वदा आत्मानम् केवलम् पश्यन् न तुष्यति न कुप्यति
dhīraḥ tu bhōjyamānaḥ api pīḍyamānaḥ api sarvadā ātmānam kēvalam paśyan na tuṣyati na kupyati

धीरः-wise person तु-indeed भोज्यमानः-enjoying अपि-although पीड्यमानः-tormented अपि-even सर्वदा-ever आत्मानम्-self केवलम्-alone पश्यन्-seeing न-not तुष्यति-is pleased न-not कुप्यति-is angry

Whether he is in a state of enjoyment or suffering, the stable minded person always sees the Self only and is neither pleased nor angry.

धीरः तु भोज्यमानः अपि पीड्यमानः अपि सर्वदा आत्मानम् केवलम् पश्यन् न तुष्यति न कुप्यति ​

After snubbing king Janaka for his indulgence in acquisition of wealth and carnal pleasures in 8 verses, the seer reverts to the subject of supreme atman in the next 6 verses.

धीरः तु भोज्यमानः अपि पीड्यमानः अपि dhīraḥ tu bhōjyamānaḥ api pīḍyamānaḥ api –the wise person whether he is in a state of enjoyment or grief
सर्वदा आत्मानम् केवलम् पश्यन् न तुष्यति न कुप्यति sarvadā ātmānam kēvalam paśyan na tuṣyati na kupyati –he is ever focussed on the self and therefore he remains the same in pleasant or unpleasant happenings.
dhīraḥ means a wise man, a stable man or a Jynani (realized man). His mind is always cool and composed. He has emotional balance. He is not affected by pleasant or unpleasant things and circumstances. He remains same to bouquets or brick back.
Lord Krishna describes a dhīraḥ as स्थितधी sthitadhī or stable mind in BG 2:56 here is the verse

दुखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || ५६ ||

dukhēṣvanudvignamanāḥ sukhēṣu vigataspr̥haḥ |
vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē || 56 ||

The sage, whose mind is unshaken by adversity, who does not crave for pleasures, and who is free from attachment, fear and anger is called a sage of steady mind (stable mind).
This is not usually the case with human mind. It is more like water or fire and always in a state of flux. People are easily disturbed even by small things. They are disturbed even by having things or not having them. A yogi of stable mind is unattached to objects of this world or the next, discerns the eternal from the transient, not distracted by the presence or absence of anything and the last but not least he is ever steadfast in self. His indifference is not a cultivated trait, but inherent to the state which he reaches. It arises just as the fragrance from a fully blossomed flower. If criticised or flattered he does not offer any explanation or defence. He is not bothered about his appearance, name or fame. – Jayaram

Ch.3 Sh. 10
चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत् ।
संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः ॥ ३-१०॥
cēṣṭamānaṁ śarīraṁ svaṁ paśyatyanyaśarīravat |
saṁstavē cāpi nindāyāṁ kathaṁ kṣubhyēt mahāśayaḥ || 3-10||

चेष्टमानम् शरीरम् स्वम् पश्यति अन्यशरीरवत् संस्तवे च अपि निन्दायाम् कथम् क्षुभ्येत् महाशयः
cēṣṭamānam śarīram svam paśyati anyaśarīravat saṁstavē ca api nindāyām katham kṣubhyēt mahāśayaḥ

चेष्टमानम्-acting शरीरम्- body स्वम्-his own पश्यति-sees अन्यशरीरवत्-like another’s body संस्तवे-in praise च-and अपि-even निन्दायाम्-in blame कथम्-how क्षुभ्येत्-get perturbed महाशयः- a great soul

The high-souled person watches his own body acting as if it belongs to another. As such how can he be perturbed by praise or blame?
चेष्टमानम् शरीरम् स्वम् पश्यति अन्यशरीरवत् संस्तवे च अपि निन्दायाम् कथम् क्षुभ्येत् महाशयः

महाशयः mahāśayaḥ means high minded, noble, magnanimous, gentleman
चेष्टमानम् शरीरम् स्वम् पश्यति अन्यशरीरवत् mahāśayaḥ cēṣṭamānam śarīram svam paśyati anyaśarīravat- The high-souled person witnesses the actions of his own body as if it were another’s. Because he has no connection with the body and mind.

संस्तवे च अपि निन्दायाम् कथम् क्षुभ्येत् महाशयः
saṁstavē ca api nindāyām katham kṣubhyēt mahāśayaḥ-
How can the great soul get agitated in praise or blame? Praise and blame relate to the one’s body. If you are treating your own body as that of others how can you adversely react to them? He does not have connection with his own body and mind and their activities. He keeps himself aloof as supreme self. He considers the body and mind as belonging to others. In his daily chores when he walks, lifts, sees, hears, or eats he is visualizing that a stranger is doing these activities. A normal person arrogates to himself all credits for the action and their fruit. In BG the Lord calls such a person as kartāhamiti manyatē. Here is the shloka:
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः अहन्कारविमूढात्मा कर्ताहमिति मन्यते ॥३ -२७॥

prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahankāravimūḍhātmā kartāhamiti manyatē ||3 -27||

As a universal law, all actions are performed by the forces of gunas of prakruti (attributes of the primordial matter). The fool, whose mind is deluded by egoism, assumes “I am indeed the doer”

Ch.3 Sh. 11

मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः ।
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ॥ ३-११॥

māyāmātramidaṁ viśvaṁ paśyan vigatakautukaḥ |
api sannihitē mr̥tyau kathaṁ trasyati dhīradhīḥ || 3-11||

मायामात्र इदम् विश्वम् पश्यन् विगतकौतुकः अपि सन्निहिते मृत्यौ कथम् त्रस्यति धीरधीः
māyāmātra idam viśvam paśyan vigatakautukaḥ api sannihitē mr̥tyau katham trasyati dhīradhīḥ

मायामात्र-mere illusion इदम्- this विश्वम्-universe पश्यन्-seeing विगतकौतुकः-free from interest अपि-even सन्निहिते-approaching मृत्यौ-in the death कथम्-how त्रस्यति-be afraid of, trembles धीरधीः-a man of poised intellect

Having realized that this world is an illusion, and zing and zest for life being subsided, how can one of steady mind fear death?

मायामात्र इदम् विश्वम् पश्यन् विगतकौतुकः अपि सन्निहिते मृत्यौ कथम् त्रस्यति धीरधीः
मायामात्र इदम् विश्वम् पश्यन् विगतकौतुकः māyāmātra idam viśvam paśyan vigatakautukaḥ -when one realizes that this world is mere illusion and interest in it wanes.
Our relationship with anything depends upon trust. If you learn that your friend whom you trusted is a bogus and unreliable person will you continue to associate with him as before? The same thing happens with the world. When we realize that world is not what appears to be, our equation with it will change. When young one indulges in sex and sleaze; as you age, your body refuses although the mind is willing. Gradually the zing of life reduces.
अपि सन्निहिते मृत्यौ कथम् त्रस्यति धीरधीः
sannihitē mr̥tyau katham trasyati dhīradhīḥ – how can one of steady mind be bewildered by approach of death? धीर means a stable minded person or a fearless person who is not tempted by illusions of the world. Ashtavakra uses the word धीरधीः rather than धीर. It means one whose mind is like a dhira. A dhiradhi possess complete mastery over his mind and senses and restrains them at will. He has given up all attachments and desires and remains equal to pain and pleasures. He remains equal to life as well as death.
Verse 3:9 describes the attitude of a धीर. Here is the verse.
धीरः तु भोज्यमानः अपि पीड्यमानः अपि सर्वदा आत्मानम् केवलम् पश्यन् न तुष्यति न कुप्यति

The wise person ever sees the absolute self whether he is in a state of enjoyment or suffering and is neither pleased nor angry

विगतकौतुकः अपि सन्निहिते मृत्यौ कथम् त्रस्यति धीरधीः

Jayaam points out that Ashtavakra has alluded here four stages in the transformation of a भीर bhīra which means a trepid (fearful, apprehensive) to a धीर ​dhira. He mentions four stages. These are:
1. मायामात्र इदम् विश्वम् पश्यन् māyāmātra idam viśvam paśyan- realizing that this world is illusion.
2. विगतकौतुकः vigatakautukaḥ – develops a distaste for it.
3. न तुष्यति न कुप्यति -Becomes detached and renunciant and remains emotionally same in all circumstances.
4. He becomes a dhira overcoming all fears including fear of death.
5. He ever sees the absolute self

Ch.3 Sh. 12

निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः ।
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते ॥ ३-१२॥

niḥspr̥haṁ mānasaṁ yasya nairāśyē:’pi mahātmanaḥ |
tasyātmajñānatr̥ptasya tulanā kēna jāyatē || 3-12||

निःस्पृहम् मानसम् यस्य नैराश्ये अपि महात्मनः तस्य आत्मज्ञानतृप्तस्य तुलना केन जायते
niḥspr̥ham mānasam yasya nairāśyē api mahātmanaḥ tasya ātmajñānatr̥ptasya tulanā kēna jāyatē

निःस्पृहम्-free from desires मानसम्-mind यस्य-whose नैराश्ये-in frustration अपि-even महात्मनः-great sage तस्य-that आत्मज्ञानतृप्तस्य-contended in self-knowldge तुलना-comparision केन-with whom जायते-can be done

With whom can we compare the great sage, whose mind is free from desires, and who even in times of despondency experiences contentment in self-knowledge?

निःस्पृहम् मानसम् यस्य नैराश्ये अपि महात्मनः तस्य आत्मज्ञानतृप्तस्य तुलना केन जायते

निःस्पृहम् मानसम् यस्य नैराश्ये अपि महात्मनः niḥspr̥ham mānasam yasya nairāśyē api mahātmanaḥ- the great sage whose mind is desire-less even in time of frustration and despondency
महा आत्मनः mahā ātmanaḥ great soul, gentleman
तस्य आत्मज्ञानतृप्तस्य तुलना केन जायते tasya ātmajñānatr̥ptasya tulanā kēna jāyatē-with whom can we compare such a person who is ever contended in the self. His mind is drawn inwards to the self where as ordinary people’s mind drawn outer to world. He is content with atma jyana whereas ordinary people are contended with vishwa jnyana. So he cannot be compared with any one.
Even in disappointment an ordinary man cannot give up his desire. In some cases he sticks to it more. Such however is not the case with a man of realization. He cannot really have any disappointment because he has no desire. But even when there are causes for despondency (for he also engages in action and may fail sometimes) he remains unaffected, that mean he does not stick to his desire and suffer. –Nityaswarupananda

Ch.3 Sh. 13
स्वभावाद् एव जानानो दृश्यमेतन्न किंचन ।
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः ॥ ३-१३॥
svabhāvād ēva jānānō dr̥śyamētanna kiṁcana |
idaṁ grāhyamidaṁ tyājyaṁ sa kiṁ paśyati dhīradhīḥ || 3-13||

स्वभावात् एव जानानः दृश्यम् एतत् न किंचन इदम् ग्राह्यम् इदम् त्याज्यम् सः किम् पश्यति धीरधीः
svabhāvāt ēva jānāḥnaḥ dr̥śyam ētat na kiṁcana idam grāhyam idam tyājyam saḥ kim paśyati dhīradhīḥ

स्वभावात्-in its own nature एव-only जानानः-knowing this दृश्यम्-perceived world एतत्-this न-not किंचन-anything इदम्-this ग्राह्यम्-acceptable इदम्-this त्याज्यम्-to be rejected सः-that किम्-why पश्यति-sees धीरधीः-a man of stable mind

Why that steady-minded one who knows that an object has no intrinsic value would consider ‘this is fit to be accepted and that is to be rejected?

स्वभावात् एव जानानः दृश्यम् एतत् न किंचन इदम् ग्राह्यम् इदम् त्याज्यम् सः किम् पश्यति धीरधीः
स्वभावात् एव जानानः दृश्यम् एतत् न किंचन svabhāvāt ēva jānāḥnaḥ dr̥śyam ētat na kiṁcana –
One who knows that by nature the perceived world of object, emotion and thought (dr̥śyam) has no intrinisic value. They are mithya.
In the materialistic life how do we evaluate an object, a person or an idea? An object has a better value if it gives us more pleasure and happiness. We reject an object if it causes some discomfort. This applies to persons also. We gauge a person on the basis of his money, power, position, beuty, and our relationship, how much benefit may I get out of him. We look at things according to our desires, expectations and attachment. Accordingly, we either accept it or reject it. There is attachment or aversion to the ‘dr̥śyam’ or perceived object.
इदम् ग्राह्यम् इदम् त्याज्यम् सः किम् पश्यति धीरधीः
idam grāhyam idam tyājyam saḥ kim paśyati dhīradhīḥ –
Why would a man of realization say ’accept this or reject this’? Because he knows self alone is existent and all others are non-existent or illusionary. The stable minded one, ‘dhīradhīḥ’, does not see any value in the worldly things. Having renounced worldly life, and attachments, he perceives them to be empty or ‘na kiṁcana’. For him a piece gold and mond of mud are the same. He finds them to be mere projections or illusion which appear and disappear in the ocean of consciousness. Therefore, he remains unattached, equal and indifferent towards everything, with his mind ever absorbed in the Self.

Ch.3 Sh. 14
अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः ।
यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥ ३-१४॥

aṁtastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ |
yadr̥cchayāgatō bhōgō na duḥkhāya na tuṣṭayē || 3-14||

अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः यदृच्छया आगतः भोगः न दुःखाय न तुष्टये
aṁtastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ yadr̥cchayā āgataḥ bhōgaḥ na duḥkhāya na tuṣṭayē

अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः । यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥ ३-१४॥

अंतस्त्यक्तकषायस्य- One who has given up all worldly passions (from the mind). कषाय means brown red garment, and also means attachment to worldly objects. निर्द्वन्द्वस्य- who is beyond the pairs of opposites निराशिषः-one who is free from desire यदृच्छयागतो (यत्- which इच्छया-spontaneously अगतः-has arrived)-which has arrived unexpectedly भोगः-experience of object of enjoyment न-not दुःखाय-for pain न-nor तुष्टये-for pleasure

For one who has eliminated attachments (कामक्रोधादि kāmakrōdhādi) from his mind and one who is beyond the pairs of duality and desire, feels neither pleasure nor pain for what comes to him or happens to him by chance.

अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः । यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥ ३-१४॥

अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः aṁtastyaktakaṣāyasya nirdvandvasya nirāśiṣaḥ- One who has given up worldly attachments from his heart, free from duality of attraction and repulsion, happiness and misery, pain and pleasure etc; and free from desire. aṁtastyaktakaṣāyasya This is a compound word and can be broken into अंतः त्यक्त कषायस्य- (aṁtaḥ tyakta kaṣāyasya) meaning one who has given up from his mind all impurities and attained purity. In the first line Ashtavakra is explaining the traits of a Dhira. What are the impurities? राग द्वेश मोह मद मत्सर (rāga dvēga mōha mada matsara) are the impurities of the mind. Then he gives two more requisites. They are निर्द्वन्द्वस्य nirdvandvasya one who is free from the pairs of opposites like attachmenet and aversion likes and dislikes. The third trait is निराशिषः nirāśiṣaḥ that means one who is free from desire.

यदृच्छयागतो (यत्- which इच्छया-spontaneously अगतः-has arrived)-भोगो न दुःखाय न तुष्टये ॥ ॥
yadr̥cchayā āgataḥ bhōgaḥ na duḥkhāya na tuṣṭayē –one to whom objects of enjoyment unexpectedly reaching him can cause neither pleasure nor pain.
In very practical terms, sanyasa means leading a free and effortless life, or living as life happens, without choice, effort, desire, expectation or likes and dislikes. A sanyasi is the one who is not bound to anything, not even to the idea of a particular God. He has to be mentally and physically free from everything and remain steadfast, unrestrained by the attractions and temptations of life. That freedom is expressed by the renunciants (sadhus, swamis and sanyasis) in every aspect of their lives. It primarily begins with the name and form (Nama, rupa) and caste rules. The initiate has to forego the name given to him by his parents, including his family or caste name, and assume whatever name that is given to him by his teacher. Secondly, he has to give up his preference for caste marks, clothing and shelter and become a homeless wanderer, wearing a simple garment or a piece of cloth to cover his nakedness. He has to forego his taste for food and stop cooking food for himself, pledging to live solely by begging and eating whatever food that is offered to him. These rules are imposed on the practitioners by almost all ascetic traditions in Hinduism, Buddhism and Jainism to teach them the importance of living at the mercy of fate, circumstances or chance, without using their will or exerting their minds and bodies to take control of the situation.
Renunciation is not just about restraint only. A sanyasi does not have to reject each and everything that comes his way. The idea is that renunciants should not have a choice or preference and live as life happens. As a part of it, if something good comes their way, they can enjoy it. Similarly, if they encounter any pain, adversity or difficulty, they must endure it, without complaining.

The Bhagavadgita clearly affirms that true renunciation is renunciation of desire for things or for the fruit of your actions. It is practiced by having neither desire nor attachment to worldly things and becoming indifferent to everything.

जनक उवाच ॥