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196
ASHTAVAKRA SAMHITA
अचयं Imperishable गतसन्तापम् free from grief आत्मानं
Self पश्यत: seeing मुने: of the sage क्व where विद्या know-
ledge where (expletive) f universe or
where अहं देह: I am the body मम (देह: the body is )
mine fa this I or.
74. To the sage who perceives the
Self as imperishable and sorrowless, what
is knowledge, what is the universe, or
what are the feelings of 'I am the body' and
'the body is mine?'
निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥७५॥
यदि If जडधी: one of dull intellect निरोधादीनि control
etc. कर्माणि practices जहाति gives up ( तर्हि then )
अतत्क्षणात् from that very moment मनोरथान् desires
प्रलापान् fancies च and कर्तुं to do आप्नोति begins.
75. No sooner does the man of dull
intellect give up the practices of mind-
control etc., than he becomes a prey to
desires and fancies.
[It has been repeatedly said that the man of
Self-knowledge is completely devoid of dual conscious-
ness and consequently of all efforts at control of the
senses, which are but the product of ignorance. The
idea contained herein is that for the ignorant person
ASHTAVAKRA SAMHITA
अचयं Imperishable गतसन्तापम् free from grief आत्मानं
Self पश्यत: seeing मुने: of the sage क्व where विद्या know-
ledge where (expletive) f universe or
where अहं देह: I am the body मम (देह: the body is )
mine fa this I or.
74. To the sage who perceives the
Self as imperishable and sorrowless, what
is knowledge, what is the universe, or
what are the feelings of 'I am the body' and
'the body is mine?'
निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥७५॥
यदि If जडधी: one of dull intellect निरोधादीनि control
etc. कर्माणि practices जहाति gives up ( तर्हि then )
अतत्क्षणात् from that very moment मनोरथान् desires
प्रलापान् fancies च and कर्तुं to do आप्नोति begins.
75. No sooner does the man of dull
intellect give up the practices of mind-
control etc., than he becomes a prey to
desires and fancies.
[It has been repeatedly said that the man of
Self-knowledge is completely devoid of dual conscious-
ness and consequently of all efforts at control of the
senses, which are but the product of ignorance. The
idea contained herein is that for the ignorant person