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.