Chapter-2, Verse 3

Ashtavakra Gita Verse 2.3

सशरीरमहो विश्वं परित्यज्य मयाऽधुना। कुतश्चित् कौशलादेव परमात्मा विलोक्यते॥३॥

3. O! having abandoned the universe together with the body, I now perceive the Supreme Self through the dexterity of some Teacher. 

If, in the above two verses, the spirit of wonderment was only whispered between the lines, from here onwards we hear clear open exclamations of amazement directly spelt out (aho!). 

As an ego we are constantly aware of our equipments, the body and their perceptions, together called the universe. On transcending the equipments, the fields of experiences are also transcended. Thus ‘having abandoned the universe together with the body’ the student reaches not an empty void, but comes to live the dynamics of the Whole – the Self. 

Janaka confesses in this verse, ‘I now perceive the supreme Self’. Here the term ‘perceive’ should not be understood as experience of something different from himself. There is no duality as experiencer and the experienced, when one awakes into the non-dual Brahman. Yet, the term ‘vision’ (darśana) is often employed to emphasise the idea that afterwards there cannot be, to the individualised ego, any traces of doubts regarding the Self. ‘To see’ is to believe; the direct apprehension is an unquestionable authority in itself. How then is this ‘vision’ accomplished by the student? Is it because of the Teacher? Is it because of the study? Is it the result of his devotion? Is it accomplished through service? How did he manage to gain this unique experience?

According to the thinkers of Vedānta, the Self cannot be the 'effect' of anything, the 'result' of any special endeavour undertaken. It is not produced because of sādhanā. The Self is; it ever exists, same as ever before. It is not caused by anything, inasmuch as whatever is caused, that necessarily undergoes a change and that which is changeable is ever perishable. The imperishable Infinite is ever-present. 

Then, does it mean that all spiritual practices are of no avail? Is religion a belief? Are the different yogas mere deceptions? No. All of them are necessary in order to de-hypnotise our agitated mind and riotous intellect. When the thought process slows down and stops, the mind-intellect is transcended. Then the ego ceases. Where the illusion of ego is lifted, the Reality is revealed. When the illusion of the serpent has ended, the rope is seen remaining the same as ever before. 

In this verse, therefore, Janaka in supreme honesty tries to explain that he has arrived at this marvellous Self-Realisation by the mysterious power, so far unknown, risen out of the cumulative effect of all his studies and all his practices and he owes his gratitude to all the Masters of the Upaniṣads and all the Teachers he had served in his life. Hence, the student here declares: ‘Through the dexterity of some Teacher’, he has attained to the Self. The student cannot point out who his teacher is nor can he honestly pinpoint by what exact practice has he arrived at the gates of Truth and exploded himself into Its presence. 

The entire universe with all its happenings, together is a university educating the ego to grow and evolve to the ultimate realisation of its essential Reality. How then can any Man of Wisdom claim any particular teacher as his sole guide or any particular path as his only way? Lost in wonderment, the student can only declare that he has come to his Realisation, in himself, by the dexterity of some Master.