Chapter-15, Verse 9

Ashtavakra Gita Verse 15.9

गुणैः संवेष्टितो देहस्तिष्ठत्यायाति याति च ।

आत्मा न गन्ता नागन्ता किमेनमनुशोचसि ॥ ९ ॥

The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them?

The meaning of this verse is that the body and the senses are subject to change and impermanence, but the Self (atma) is eternal and unchanging. The Self is not affected by the movements of the body and the senses, nor by the actions and reactions of the world. The Self is the Witness of all phenomena, but remains detached and unaffected by them. Therefore, one should not grieve or worry about the body and the senses, but realize one's True Nature as the Self.

This verse expresses the core teaching of Advaita Vedanta, which is the non-dualistic philosophy that identifies the Self with Brahman, the Supreme Reality. According to Advaita Vedanta, there is no difference between the Self and Brahman, and all apparent differences are due to ignorance (avidya) and illusion (maya). The goal of human life is to attain Self-Realization, which is the direct and intuitive knowledge of one's identity with Brahman. This knowledge frees one from all bondage and suffering, and leads to liberation (moksha).

There are many similar verses in other Vedic texts that convey the same message of non-duality and Self-realization. 

- Rig Veda 1.164.46:

एकं सद्विप्रा बहुधा वदन्ति ।

One Truth sages call by various names.

This verse implies that there is only one Reality behind all names and forms, and that different sages have expressed it in different ways according to their own experience and understanding.

- Brihadaranyaka Upanishad 1.4.10:

अहं ब्रह्मास्मि ।

I am Brahman.

This verse is one of the four mahavakyas (great sayings) of the Upanishads, which declare the identity of the Self and Brahman. It is a direct assertion of one's True Nature as Brahman.

- Brihadaranyaka Upanishad 4.4.19:

नेह नानास्ति किञ्चन ।

There is no diversity here whatsoever.

This verse negates any possibility of duality or multiplicity in Brahman, which is the only Reality. It denies any distinction between subject and object, cause and effect, or knower and known. It affirms that Brahman is one without a second.