अष्टावक्र गीता is a 20-chapter dialogue of uncompromising अद्वैत, where अष्टावक्र's terse instructions and जनक's responses repeatedly circle one liberation: you are the awareness that knows experience, not the body-mind that is experienced. The text is famous for its directness - it often speaks from the standpoint of freedom and then asks you to notice, again and again, how bondage is only the habit of identification.
In the previous chapters, the foundation and the first recognition are laid. Chapter 1 begins with जनक's questions about ज्ञान, मुक्ति, and वैराग्य, and अष्टावक्र responds by pairing ethical steadiness with direct inquiry into the witness (साक्षी). Chapter 2 then becomes जनक's "afterglow" chapter: he declares the non-dual vision through metaphors (wave-water, pot-clay, rope-snake) and loosens ownership and fear by seeing the world as appearance in awareness rather than a second reality.
Seen as a whole, Chapter 3 is a diagnostic chapter meant to convert insight into character. It asks, repeatedly, why the mind still runs as if poor after knowing the imperishable Self; it points to projection and superimposition as the hidden engine of craving; and it insists that freedom includes वासना-weakening, not merely philosophical agreement.
अष्टावक्र उवाच ॥
अविनाशिनमात्मानमेकं विज्ञाय तत्त्वतः ।
तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः ॥ 3-1॥
Translation (भावार्थ):
Ashtavakra said: If you have truly known the one, imperishable Self, how can a steady, Self-knowing person still delight in acquiring wealth?
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥ 3-2॥
Translation (भावार्थ):
Ah! From ignorance of the Self arises attachment to the world of sense-objects and their illusions - just as greed arises from not knowing nacre and mistaking it for silver.
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥ 3-3॥
Translation (भावार्थ):
In you the world appears like waves in the ocean. Knowing "I am That", why do you still run about as if you were helpless and poor?
श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरम् ।
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥ 3-4॥
Translation (भावार्थ):
Even after hearing that the Self is pure consciousness and supremely beautiful, one who becomes intensely attached to lust falls into impurity.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते ॥ 3-5॥
Translation (भावार्थ):
Even for one who knows the Self in all beings and all beings in the Self, it is strange that possessiveness - the sense of "mine" - can still continue.
आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः ।
आश्चर्यं कामवशगो विकलः केलिशिक्षया ॥ 3-6॥
Translation (भावार्थ):
Even one established in the highest non-duality and committed to liberation - it is strange if such a person is still overpowered by desire and weakened by habitual pleasure-seeking.
उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः ।
आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः ॥ 3-7॥
Translation (भावार्थ):
Having understood that desire is the enemy of knowledge, it is strange that even one who is extremely weak and near the end of life would still long for desire.
इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः ।
आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका ॥ 3-8॥
Translation (भावार्थ):
For one who is dispassionate here and hereafter, and who discerns the eternal from the non-eternal, it is strange if the very one who seeks liberation still feels fear of liberation.
धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥ 3-9॥
Translation (भावार्थ):
The wise person, whether treated well or badly, always sees only the Self. Such a person is neither inflated with pleasure nor provoked into anger.
चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत् ।
संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः ॥ 3-10॥
Translation (भावार्थ):
Seeing one's own body acting as if it were another's body, how could the great-souled person be disturbed by praise or blame?
मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः ।
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ॥ 3-11॥
Translation (भावार्थ):
Seeing this universe as mere appearance and free of fascination, how could the steady-minded person fear even when death is near?
निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः ।
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते ॥ 3-12॥
Translation (भावार्थ):
For the great-souled one whose mind is free from craving even without hope, and who is satisfied through Self-knowledge, with whom could such a person be compared?
स्वभावाद् एव जानानो दृश्यमेतन्न किञ्चन ।
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः ॥ 3-13॥
Translation (भावार्थ):
Knowing naturally that what is perceived is not ultimate, what does the steady-minded person see as something to grasp or to reject?
अन्तस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः ।
यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥ 3-14॥
Translation (भावार्थ):
For one who has dropped inner taints, is free from opposites, and has no demands, the enjoyment that comes by chance is neither a cause of sorrow nor a cause of egoic elation.
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