Chapter-20, Verse 14

Ashtavakra Gita Verse 20.14

क्व चास्ति क्व च वा नास्ति क्वास्ति चैकं क्व च द्वयम्।
बहुनाऽत्र किमुक्तेन किञ्चिन्नोत्तिष्ठते मम ॥१४॥

Where is Being and where is non-being? Where is one and where is two? What is the use of speaking much here? Nothing arises out of me. 

In this concluding verse of the Saṁhitā, Sage Aṣṭāvakra talks to the world from the Self, as the Self. There is neither existence nor non-existence. These two are the interpretations of the intellect. The Self is the Consciousness that illumines our experiences. This Consciousness can neither be called as ‘dual’ or ‘non-dual’ as these concepts are true only in the relative world. These two are again judgements of the intellect. 

Having thus indicated, through a double process of denial and assertion, the state of Selfhood all through the fourteen verses of this chapter, Janaka feels exhausted and declares: ‘What need is there to say anything more?’ He is concluding all his frail and ineffectual explanations so far given in reporting to his Teacher his inner experience of the Supreme State. In a crescendo of despair, in an apparent hysterical screaming, Janaka roars with a spontaneity of an Riṣi of Upaniṣad: ‘Nothing indeed emanates from me’. This statement is, no doubt repeatedly endorsed by many many solid passages in the entire literature relating to Upaniṣads but nowhere is this brutal truth so vividly expressed and so courageously declared, ever before, as we read it in the Aṣṭāvakra Gita. Hence the special historical value for this little known, but very important, mystic textbook. 

As a mystic philosopher, Aṣṭāvakra is to be recognised, if not as the father, certainly as the archangel and the guardian spirit of the supreme advaitik theory of ‘Non-origination’ (ajāta-vāda). Later on Śrī Gauḍapāda elaborated this theory in his Kārikā to Māṇḍūkya-Upaniṣad.

This verse in the Ashtavakra Gita cuts to the core of the Advaita Vedanta philosophy – the Ultimate Reality is Brahman, a singular, all-encompassing Oneness. Here's a breakdown of the key concepts:

• Being and Non-Being: These are dualistic concepts that dissolve from the perspective of Brahman. Brahman is neither existence nor non-existence, but the ultimate ground of all that is and is not.


• One and Two: Duality, including the concept of one and two, is a product of the phenomenal world. From the standpoint of Brahman, there is only the Absolute Oneness. Brahman never originated our will end. The dualistic experience of the phenomenal world is just a mayavic illusion maintained by the combined thoughts of all its inhabitants dwelling in their avidya driven maze.


• Speaking Much: Elaborate explanations about existence, non-existence, Oneness, and duality are ultimately unnecessary.

The verse emphasizes that from the Realized Self (Atman) which is one with Brahman, nothing arises. There are no distinctions or limitations, only the ever-existing, singular Reality of Brahman.

Similar Verses from Vedic Texts

1. Mandukya Upanishad, Verse 2 

द्वैतं चिवमेव सविपक्षं चित्तं च ।
एकमेवाद्वितीयं ब्रह्म ॥२॥

The perceiving mind is duality, with differentiation and limitation. But Brahman is one without a second. 

Both verses highlight the contrast between the dualistic world perceived by the mind and the ultimate oneness of Brahman.

2. Brihadaranyaka Upanishad, Verse 4.4.19 

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत ।
एकोऽहं बहुस्यां प्रजायेय इति ॥१९॥

All this verily is Brahman. From It alone have all these beings come forth. By worshipping It as the calm (Atman), one should meditate on It. (He thinks), "May I become many, may I multiply, may I grow." 

Both verses emphasize the all-encompassing nature of Brahman, from which everything arises.

3. Yoga Vashishtha, Vairagya Viveka (Dispassion), Verse 61 

न स द्वैतो न चैकत्वं न स भवति न चाभवत्।
न स सर्वं न किञ्चित् तत्त्वं निर्विकल्पकम् ॥६१॥

Reality is neither duality nor oneness, neither existent nor non-existent, neither all nor nothing. It is the unalterable Truth. 

This verse from Yoga Vashishtha echoes the sentiment of the Ashtavakra Gita verse, going beyond even the concepts of Oneness and duality to describe the Ultimate Reality as beyond all conceptualization.

Om Shanti Shanti

The end of Ashtavakra Gita

Chapter-20, Verse 13

Ashtavakra Gita Verse 20.13

क्वोपदेशः क्व वा शास्त्रं क्व शिष्यः क्व च वा गुरुः।
क्व चास्ति पुरुषार्थो वा निरुपाधेः शिवस्य मे ॥१३॥

Where is initiation (upadesha) or scripture (shastra)? Where is disciple (shishya) or teacher (guru)? Where is there any human goal (purushartha) for the ever-blissful Self, of me who is without limitations (nirupaadhe)? 

This verse from the Ashtavakra Gita further emphasizes the Absolute and self-sufficient nature of the Self (Atman). Here's a breakdown of the key concepts:

• Upadesha (Initiation) and Shastra (Scripture): These represent external sources of knowledge and guidance. For the person who has Realized Self, such external guidance is unnecessary as it possesses inherent wisdom.


• Shishya (Disciple) and Guru (Teacher): These roles are relevant within the framework of seeking spiritual knowledge. The Self, being complete within itself, doesn't require a formal student-teacher relationship, even though a deeper dependency on the Guru is inherent in the highest spiritual states. 


• Purushartha (Human Goal): This refers to the various goals pursued in life, such as dharma (righteousness), artha (material prosperity), kama (desire), and moksha (liberation). From the perspective of the limitless Self, these goals are irrelevant.

The verse essentially states that once the eternal Self is Realized (Constant Remembrance), being eternally blissful and free from limitations, the person no longer requires external guidance, or goals defined by the human experience. It exists in a state of self-sufficiency and absolute fulfillment. 

The term ‘Śiva’ means the ‘Supremely Blissful’ – the ‘Tranquil’ – the ‘Good’ – the ‘most Auspicious’. Lord Śiva is, considered in the vedic literature as one of the trinities who is the Lord of destruction. A spiritual seeker’s sole purpose is to destroy the ego and the ‘non-apprehension of the Reality’ (avidyā) which is the cause for it. Where this destruction is complete, the very Lord of destruction, Śiva, alone remains. Hence, Lord Śiva is represented, often, as the Lord of Meditation. 

Though the term Śiva is not found in the early Vaidika texts, later on it has been incorporated and accepted as a term to indicate the Pure Infinite Self, which is the substratum for the entire universe. Here identifying with the Self within, Janaka declares in his Self-Realisation: ‘I am the absolute good – the Supremely Blissful – the ever auspicious – Śiva, free from all limitations’.

Similar Verses from Vedic Texts

1. Mundaka Upanishad, Verse 3.2.3 

न तस्य प्रतिमा दृश्यते न च श्रूयते परः।
न च मनसा ज्ञायते न ज्ञानगम्यो न हृदयगम्यो न च वाचा गम्यो न चक्षुषा गम्यः।
एवं केवलं ज्ञातव्यो नित्यः सर्वगतः स्थिरः।
अचिन्त्यरूपं चित्तमेव स भवति ॥३॥

His form is not seen, nor is He heard of by the ear, nor is He known by the mind, nor is He attainable by knowledge, nor is He attainable by the heart, nor is He attainable by speech, nor is He attainable by the eye. Thus He is to be known only (as That which is to be known), the eternal, all-pervading, unchanging. He who has the mind as the only form of the Unthinkable (Brahman) becomes that (Brahman). 

Both verses describe the Ultimate Reality as beyond the grasp of the senses, mind, and intellect. It exists in a State that transcends human experience.

2. Bhagavad Gita: 

ज्ञानं ज्ञेयं ज्ञानरूपं च त्रयी विधं स्मृतम्।
तत्र ज्ञानं विवेकाय ज्ञेयं सवं च जगत्।
ज्ञानरूपं परं ब्रह्म तत् ज्ञानं सर्वकर्माण्यपश्यति ॥२३॥

Knowledge, the object of Knowledge, and the Knower – these three are considered to be distinct entities. Knowledge is discernment; the object of knowledge is the entire universe; and the knower is the Supreme Brahman. The knower sees all actions in Brahman (the Self).

While not explicitly negating the need for Knowledge, the Bhagavad Gita suggests that True Knowledge (jnana) leads to the Realization of the Self (Brahman) as the underlying reality behind everything.

3. Yoga Vashishtha, Vairagya Viveka (Dispassion), Verse 2 

न मे मत्सरभावोऽस्ति न मे लोभो न च क्रोधः ।
न मे मोहश्च ममत्वं न मे द्वेषो न च स्नेहः ॥२॥

I have no envy, no greed, no anger. I have no delusion, no sense of possessiveness, no hatred, and no affection. 

Chapter-20, Verse 12

Ashtavakra Gita Verse 20.12

क्व प्रवृत्तिर्निवृत्तिर्वा क्व मुक्तिः क्व च बन्धनम्।
कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा ॥१२॥

Where is activity (pravritti) or inactivity (nivritti)? Where is liberation (mukti) or bondage (bandhana)? For the ever-established (kutastha), undivided (nirvibhaga), and ever-blissful Self, there is none of these. 

This verse in the Ashtavakra Gita reinforces the Absolute Nature of the Self (Atman) as beyond the limitations and dualities of the phenomenal world.

• Pravritti (Activity) and Nivritti (Inactivity): These represent the cycles of engagement and disengagement in the world. From the perspective of the Self, both are irrelevant.


• Mukti (Liberation) and Bandhana (Bondage): These concepts imply a state to be attained or avoided. The Self is inherently free and beyond these limitations.

The verse emphasizes that the Self, being the unchanging ground of all existence, is not affected by the play of activity and inactivity, liberation and bondage. It is ever-established (kutastha), undivided (nirvibhaga), and ever-blissful (svathastha).

The seat of the essential Consciousness in an individual set of equipments is indicated in the metaphorical term ‘kūṭasthaḥ’ by the Riṣis of Upaniṣad and the term indicates ‘That which remains (stha) as an anvil (kuṭam)’. Very often the ṛṣis use such pictorial terms to communicate to the students the nature and the function of the Self. An anvil remains unchanged, although in contact with it, other pieces of metal are hammered into different shapes. The body, mind and intellect get hammered by the world of happenings around and total personality of the individual gets constantly shaped and reshaped. In this process, the steady Consciousness in the depth of our bosom remains like an anvil ‘without itself changing, but at the same time presiding over all changes’. In short, the term ‘kūṭasthaḥ’ means that which remains immutable in the midst of all mutations. The Man of Realisation is one who has discovered and identified completely with this immutable (kūṭasthaḥ) and indivisible (nirvibhāga) Self. As the illuminating principle behind all activities of the body, mind and intellect, It, in itself, is not involved in any activity nor can we declare It as inactive. Activity and inactivity are the two states of the mind and body. The Consciousness is neither active, nor inactive. It being merely the Knowing Principle that illumines these two conditions into our awareness.

Similar Verses from Vedic Texts

1. Brihadaranyaka Upanishad, Verse 4.4.19 

न कर्मणा लिप्यते न मज्जति कदाचन ।
कर्मफलहेतुभूच्च न स भवति कर्मकृत् ॥१९॥

He is not tainted by work, nor is He ever immersed (in it). He is not the cause of the fruit of work, nor does He perform work. 

Both verses highlight the Self's (Atman) unattached nature. The Brihadaranyaka Upanishad uses the metaphor of action (karma) not affecting the Self.

2. Yoga Sutras of Patanjali, Sutra 1.33 

स सर्वज्ञाः सर्ववशी सर्व-अकर्ता सर्व-भावोभूतात्मा ॥३३॥

He (Ishvara) is the Omniscient, the Omnipotent, the non-doer, the Self of all states (waking, dreaming, and sleeping). (as translated by Swami Vivekananda)

Both verses emphasize the all-knowing, omnipotent, and actionless nature of the ultimate reality. Patanjali's Yoga Sutras refer to this reality as Ishvara.

3. Bhagavad Gita 

कर्मण्येवाधिकारस्ते मां फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥५०॥

You have the right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. 

While not explicitly negating the concepts of action and inaction, the Bhagavad Gita encourages performing actions without attachment to their fruits. This aligns with the idea of the Self being beyond the limitations of the phenomenal world.