Aṣṭāvakra Saṃhitā
A Dialogue on Self-realization
Chapter 2
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Ashtavakra Gita Chapter 2: Self-Realization and the Nature of Consciousness
Ashtavakra Gita Chapter 2 – Commentary by Swami Bhoomananda Tirtha
King Janaka absorbs Sage Ashtavakra’s instructions and expresses his realization: “I am taintless, peaceful Consciousness, transcending the whole of Nature.” Reflecting on his long delusion and suffering, Janaka recognizes that only spiritual wisdom enables one to renounce identification with the body and the universe.
He understands that the universe appears in the Self and is not separate from it. All experiences are inward, and apparent multiplicity is only a display within Consciousness. Through discrimination and truthful introspection, ignorance and its effects are removed, allowing the truth of the Self to shine clearly.
Janaka realizes that the sentient presence within the body is infinite and distinct from the body itself. While the body is limited, the witnessing Consciousness encompasses the endless universe. Filled with wonder, he offers prostrations to his own true nature.
He further recognizes that body, heaven, hell, bondage, liberation and fear are products of imagination. He is neither the body nor an individual self, but Supreme Consciousness—an infinite ocean in which the waves of individual existence arise, play and dissolve.
Complete List of Verses in Ashtavakra Samhita Chapter 2
Ashtavakra Samhita 2.1 I Am the Witness, Pure Consciousness
द्वितीयोऽध्याय:
जनक उवाच ।
अहो निरञ्जन: शान्तो बोधोऽहं प्रकृते: पर: ।
एतावन्तमहं कालं मोहेनैव विडम्बित:
dviteeyo’dhyāya:
-janaka uvāca ..
aho nirañjanaḥ śānto bodho’haṃ prakṛteḥ paraḥ .
etāvantam-ahaṃ kālaṃ mohenaiva viḍambitaḥ .. 2-1..
Janaka said: What a wonder! I am taintless, quiescent, pure Consciousness. I transcend Nature. Till now, overpowered by delusion, I have been deceived/made to suffer.
Ashtavakra Samhita 2.2 The Same ‘I’ Witnesses Body and Universe (Sakshi)
यथा प्रकाशयाम्येको देहमेनं तथा जगत् ।
अतो मम जगत्सर्वमथवा न च किञ्चन
yathā prakāśayāmy-eko deham-enaṃ tathā jagat .
ato mama jagat-sarvam-athavā na ca kiñcana .. 2-2..
As ‘I’, the singular, reveals this body, so ‘I’ reveals the world too. Hence, the whole Universe is mine, or nothing indeed is mine.
Ashtavakra Samhita 2.3 Renouncing the World Through Wisdom
सशरीरमहो विश्वं परित्यज्य मयाधुना ।
कुतश्चित् कौशलादेव परमात्मा विलोक्यते
saśarīram-aho viśvaṃ parityajya mayādhunā .
kutaścit kauśalād-eva paramātmā vilokyate .. 2-3..
Renouncing the Universe together with my body, I now perceive the Supreme Self, somehow by dint of dexterous wisdom.
Ashtavakra Samhita 2.4 Like Waves in Water, the World Appears in the Self
यथा न तोयतो भिन्नास्तरङ्गा: फेनबुद्बुदा: ।
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम्
yathā na toyato bhinnās-taraṅgāḥ phena-budbudāḥ.
ātmano na tathā bhinnaṃ viśvam-ātma-vinirgatam.. 2-4..
Just as waves, lather and bubble are not different from water, likewise is the Universe made by and from the Self, not different from the Self.
Ashtavakra Samhita 2.5 Like Cloth from Thread, the World Arises in the Self
तन्तुमात्रो भवेदेव पटो यद्वद्विचारित: ।
आत्मतन्मात्रमेवेदं तद्वद्विश्वं विचारितम्
tantu-mātro bhaved-eva paṭo yadvad-vicāritaḥ .
ātma-tanmātram-evedaṃ tadvad-viśvaṃ vicāritam .. 2-5..
As cloth, when reflected upon, will be no other than its thread, the Universe too, if properly reflected upon, is but the Self alone. (Self is the thread, Universe is the cloth.)
Ashtavakra Samhita 2.6 The World and Self Are One in Essence
यथैवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा ।
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम्
yathaivekṣurase klṛptā tena vyāptaiva śarkarā .
tathā viśvaṃ mayi klṛptaṃ mayā vyāptaṃ nirantaram .. 2-6..
Just as sugar produced from the sugarcane juice is pervaded by that juice, so too the Universe produced in me is ceaselessly pervaded by me.
Ashtavakra Samhita 2.7 Like the Snake in a Rope, the World Appears in the Self
आत्माज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते ।
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद्भासते न हि
ātmājñānāj-jagad bhāti ātma-jñānān-na bhāsate .
rajjvajñānād-ahir-bhāti taj-jñānād-bhāsate na hi .. 2-7..
World shines by not knowing the Self. On knowing the Self, the world ceases to be. Ignorance about the rope makes the snake shine. In light when the rope is seen, the snake ceases to be.
Ashtavakra Samhita 2.8 The Self Alone Shines as the Universe
प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं तत: ।
यदा प्रकाशते विश्वं तदाहं भास एव हि
prakāśo me nijaṃ rūpaṃ nātirikto’smy-ahaṃ tataḥ .
yadā prakāśate viśvaṃ tadāhaṃ bhāsa eva hi .. 2-8..
Luminosity is my real nature. I am not different from it ever. When the Universe shines, then it is indeed ‘I’ alone that shine!
Ashtavakra Samhita 2.9 The World Is Illusion (Superimposition) Like Mirage
अहो विकल्पितं विश्वमज्ञानान्मयि भासते ।
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा
aho vikalpitaṃ viśvamajñānānmayi bhāsate .
rūpyaṃ śuktau phaṇī rajjau vāri sūryakare yathā .. 2-9..
Due to ignorance, the universe is conceived. It shines in me, like silver in mother of pearl, snake in rope and water in sunbeam.
Ashtavakra Samhita 2.10 The Universe Springs from Me and Dissolves into Me
मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति ।
मृदि कुम्भो जले वीचि: कनके कटकं यथा
matto vinirgataṃ viśvaṃ mayy-eva layam-eṣyati .
mṛdi kumbho jale vīciḥ kanake kaṭakaṃ yathā .. 2-10..
Universe has sprung from me; will indeed dissolve into me. Like the mud-pot into clay, wave into water, and bracelet into gold.
Ashtavakra Samhita 2.11 The Self Is the Greatest Wonder, Infinite and All-Pervading
अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे ।
ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशेऽपि तिष्ठत:
aho ahaṃ namo mahyaṃ vināśo yasya nāsti me .
brahmādi-stamba-paryantaṃ jagan-nāśe’pi tiṣṭhataḥ ..2-11..
Oh! Wonderful ‘I’, prostration to myself, who has no destruction at all, who reigns even when the world from Brahmā down to a clump of grass is destroyed.
Ashtavakra Samhita 2.12 The Self Is Unchanging, All-Pervading and Free
अहो अहं नमो मह्यमेकोऽहं देहवानपि ।
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थित:
aho ahaṃ namo mahyam-eko’haṃ dehavān-api .
kvacin-na gantā nāgantā vyāpya viśvam-avasthitaḥ .. 2-12..
O Wonderful ‘I’! Prostration to myself. Though embodied, I am single, singular. I neither go anywhere nor come from anywhere. I remain pervading the Universe!
Ashtavakra Samhita 2.13 The Universe Exists Within the Mind, Not Outside
अहो अहं नमो मह्यं दक्षो नास्तीह मत्सम: ।
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम्
aho ahaṃ namo mahyaṃ dakṣo nāstīha matsamaḥ .
asaṃspṛśya śarīreṇa yena viśvaṃ ciraṃ dhṛtam .. 2-13..
Ah, wonderful ‘I’! Prostration to ‘I’! Here there is none so dexterous as I! Without touching it with the body or senses, the Universe is borne by me for an infinitely long time.
Ashtavakra Samhita 2.14 The Self Alone Is, the World Is an Appearance
अहो अहं नमो मह्यं यस्य मे नास्ति किञ्चन ।
अथवा यस्य मे सर्वं यद्वाङ्मनसगोचरम्
aho ahaṃ namo mahyaṃ yasya me nāsti kiñcana .
athavā yasya me sarvaṃ yad-vāṅ-manasa-gocaram .. 2-14..
Ah, wonderful ‘I’! Prostration to me, who have either nothing at all, or has all the mind and speech can reveal.
Ashtavakra Samhita 2.15 The Self Alone Appears as Knower, Known and Knowledge
ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम् ।
अज्ञानाद्भाति यत्रेदं सोऽहमस्मि निरञ्जन:
jñānaṃ jñeyaṃ tathā jñātā tritayaṃ nāsti vāstavam .
ajñānād-bhāti yatredaṃ so’ham-asmi nirañjanaḥ .. 2-15..
The triad called knowledge, knowable and Knower is not true, does not exist at all. I am that unstained Self wherein is displayed through ignorance this threefold division.
Ashtavakra Samhita 2.16 Duality is the Root of All Misery
द्वैतमूलमहो दु:खं नान्यत्तस्यास्ति भेषजम् ।
दृश्यमेतन्मृषा सर्वमेकोऽहं चिद्रसोऽमल:
dvaita-mūlam-aho duḥkhaṃ nānyat-tasyāsti bheṣajam .
dṛśyam-etan-mṛṣā sarvam-eko’haṃ cid-raso’malaḥ .. 2-16..
Ah, all misery is due to duality. There is no redress for it besides realizing that the entire visible is unreal and I am the single pure blissful Consciousness.
Ashtavakra Samhita 2.17 Introspection Leads to Pure Consciousness
बोधमात्रोऽहमज्ञानादुपाधि: कल्पितो मया ।
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम
bodha-mātro’ham-ajñānād-upādhiḥ kalpito mayā .
evaṃ vimṛśato nityaṃ nirvikalpe sthitir-mama .. 2-17..
I am Consciousness alone; due to ignorance I imagine and impose limitations like mind, intelligence, etc. Ruminating deeply like this, I abide in absolute Consciousness, without doubt.
Ashtavakra Samhita 2.18 No Bondage or Liberation, the Self Alone Is
न मे बन्धोऽस्ति मोक्षो वा भ्रान्ति: शान्ता निराश्रया ।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम्
na me bandho’sti mokṣo vā bhrāntiḥ śāntā nirāśrayā .
aho mayi sthitaṃ viśvaṃ vastuto na mayi sthitam .. 2-18..
I have neither bondage nor liberation. The illusion is attenuated without support. Ah, the Universe rests in me; in reality, it exists not in me too.
Ashtavakra Samhita 2.19 The World and Body Are Only Inner Perceptions
सशरीरमिदं विश्वं न किञ्चिदिति निश्चितम् ।
शुद्धचिन्मात्र आत्मा च तत्कस्मिन्कल्पनाधुना
saśarīram-idaṃ viśvaṃ na kiñcid-iti niścitam .
śuddha-cinmātra ātmā ca tatkasminkalpanādhunā .. 2-19..
My intelligence has clearly determined that the Universe along with my body is verily nothing to be considered as existence. So far as the Self is concerned, it is pure Consciousness alone. On what now can any imagination be based?
Ashtavakra Samhita 2.20 Body, Heaven, Hell, Fear - All Mere Imagination
शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा ।
कल्पनामात्रमेवैतत्किं मे कार्यं चिदात्मन:
śarīraṃ svarga-narakau bandha-mokṣau bhayaṃ tathā .
kalpanāmātram-evaitat-kiṃ me kāryaṃ cid-ātmanaḥ ..
Body, heaven and hell, bondage and liberation and likewise fear too; all this is but imagination. Of what use is it all to me, who is Consciousness in nature?
Ashtavakra Samhita 2.21 The Self is Everything and All
अहो जनसमूहेऽपि न द्वैतं पश्यतो मम ।
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम्
aho jana-samūhe’pi na dvaitaṃ paśyato mama .
araṇyam-iva saṃvṛttaṃ kva ratiṃ karavāṇy-aham .. 2-21..
Even in the human congregation I do not see any duality. It looks like wilderness. What interest or association can I foster and where?
Ashtavakra Samhita 2.22 Bondage and Liberation as Notions of Mind
नाहं देहो न मे देहो जीवो नाहमहं हि चित् ।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा
nāhaṃ deho na me deho jīvo nāham-ahaṃ hi cit .
ayam-eva hi me bandha āsīd-yā jīvite spṛhā .. 2-22..
I am not the body. I do not have body. I am not a jeeva, embodied Self. I am supreme Consciousness. This indeed is my bondage that I had a desire to live.
Ashtavakra Samhita 2.23 World is a Manifestation of the Self
अहो भुवनकल्लोलैर्विचित्रैर्द्राक् समुत्थितम् ।
मय्यनन्तमहाम्भोधौ चित्तवाते समुद्यते
aho bhuvana-kallolair-vicitrair-drāk samutthitam .
mayy-ananta-mahāmbhodhau citta-vāte samudyate .. 2-23..
Ah, in me the infinite ocean, when the wind of the mind arises, instantly come up strange waves of the world.
Ashtavakra Samhita 2.24 World Vanishes in the Wisdom of the Self
मय्यनन्तमहाम्भोधौ चित्तवाते प्रशाम्यति ।
अभाग्याज्जीववणिजो जगत्पोतो विनश्वर:
mayy-ananta-mahāmbhodhau citta-vāte praśāmyati .
abhāgyāj-jīva-vaṇijo jagat-poto vinaśvaraḥ .. 2-24..
In me the infinite sea, when the ‘mind-wind’ ceases to blow, the ‘world-ship’, the property of jeeva, the individual soul, is stranded and destroyed. Embodiment is transitory indeed.
Ashtavakra Samhita 2.25 World is an Inner Play of the Mind
मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचय: ।
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावत:
mayy-ananta-mahāmbhodhāv-āścaryaṃ jīva-vīcayaḥ .
udyanti ghnanti khelanti praviśanti svabhāvataḥ .. 2-25..
What a wonder that in me the infinite ocean, the waves of individual souls, by dint of their own nature, emerge, strike, sport and enter.
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