Ashtavakra Gita Verse 6.4
अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥४॥
4. I am, indeed, in all beings and all beings are in Me, this is ‘True Knowledge’. There is nothing then to be renounced nor to be accepted nor to be destroyed.
According to the Upaniṣads, Self-Realisation does not mean the discovery of the seeker's divinity and the recognition of the un-divinity of all other things in the universe! To awake to the Higher Consciousness is to recognise, thereafter, nothing but the splash of the blinding Beauty Divine in all Its glory, spread all around for all times.
When awakened from the dream, the entire dream should get drowned in the waking Consciousness. This total transmutation of the vision of the Man of Perfection, is indicated in the Īśāvāsya Upaniṣad and repeated in the Bhagavad Gītā. (yastu sarvāṇi bhūtānyātmanye vānupaśyati, sarvabhūteṣu cātmānaṁ tato na vijugupsate. ~Īśāvāsya Upaniṣad;) Who sees everything in his Atman and his Atman in everything, by that he feels no revulsion.
(sarvabhūtasthamātmānaṁ sarvabhūtāni cātmani, īkṣate yogayuktātmā sarvatra samadarśanaḥ. ~BhagavadGītā-6.29;) He has the vision (darsana) of sameness (sama-tva), the knowledge of identity of the Self and Brahman everywhere (sarvatra) without exception, in all divergent objects beginning from Brahma to immovable things; iksate, sees; atmanam, the Self, his own Self; sarva-bhuta-stham, existing in everything; and sarva-bhutani, everything from Brahma to a clump of grass; unified atmani, in his Self.
Janaka faithfully follows the scriptures, both in language and thought content, when he declares ‘I am indeed in all beings and all beings are in Me.’ The entire ghost is in the post and the post pervades the ghost. From this standpoint, what is there, other than the Self to dissolve in the Self, through the process of ‘laya’?
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