The Meeting
King Janaka, already learned in scriptures and practices, sought the final knowledge. The young sage Ashtavakra, though physically deformed, possessed supreme realization.
Janaka: O Master, how is knowledge to be attained? How is liberation to be achieved? And how is dispassion to be developed? Tell me this.
The Direct Pointing
Ashtavakra: If you are seeking liberation, my dear, avoid the objects of the senses like poison and cultivate forgiveness, sincerity, kindness, contentment, and truth as you would nectar.
You are not earth, water, fire, air, or space. You are the witness of these five elements as consciousness. Understanding this is liberation.
चिन्मात्र (Chinmatra) - Pure Consciousness Alone
If you detach yourself from the body and rest in consciousness, you will at once become happy, peaceful, and free from bondage.
The Revolutionary Teaching
Ashtavakra: You are not a Brahmin or any other caste, not in any stage of life. You are not perceived by the eyes or any other sense organ. Unattached and formless, you are the witness of the whole universe. Know this and be happy.
Righteousness and unrighteousness, pleasure and pain, exist in the mind, not in you, the Supreme Self. You are neither the doer nor the enjoyer. You have always been free.
Janaka’s Instant Recognition
Janaka: O Master! By your grace, I have attained the supreme truth. I am free from all doubts. I have understood.
I am infinite like space, and the natural world is like a pot. There is nothing to renounce, nothing to accept, nothing to destroy.
अहं शिवः (Aham Shivah) - I am Shiva (Pure Consciousness)
The whole universe, though it appears to be in me, is in reality not in me, just as the imagined snake is not in the rope.
The Nature of Bondage
Ashtavakra: The ignorant person thinks, “I am the body.” The learned person thinks, “I am not the body, I am pure consciousness.” But the wise person, who has understood, thinks nothing.
Bondage is when the mind desires or grieves over anything, rejects or accepts anything, feels happy or angry about anything.
Liberation is when the mind does not desire or grieve, reject or accept, or feel happy or angry.
The Play of Consciousness
Janaka: I have awakened! The universe appears in me like foam in the ocean. Wonderful! I bow to myself!
I in whom this universe appears as by magic, and at the same time is nothing separate from me—I who am pure consciousness.
Ashtavakra: The universe appears in you, not you in the universe. When the pot is destroyed, space does not become manifold. Similarly, when bodies perish, the Self does not become manifold.
The Highest Teaching
सोऽहम् (Soham) - I Am That
Ashtavakra: In me—the infinite ocean—the mind-wind whips up many waves of individuals. When the waves rise or subside, I neither gain nor lose anything.
In me—the limitless ocean—the ark of the universe drifts here and there on the winds of its own nature. I am not impatient.
In me—the infinite ocean—let the universe come into being or disappear. I have no gain or loss.
The Fruit of Realization
Janaka: O wonderful! I am spotless. The supreme cause of the universe is consciousness alone. All this time I was being fooled by illusion.
As I alone give light to this body, so do I give light to the world. All this is pervaded by me, or nothing is pervaded by me.
The world of duality which I perceived before does not really exist. It is Brahman alone which appears variously, like gold in ornaments.
Living Liberated
Ashtavakra: For the great-souled person who has known for certain that the world is merely imagination, what is there to be done? What is to be desired? What is the point of life?
Seeing this universe as an illusion, becoming indifferent to it and pure, one becomes calm. As if there is nothing—for one who has such knowledge, there is only the supreme non-dual state.
Janaka: Now that I know myself as that changeless Self, how can I speak of attachment or detachment? How can there be desire or desirelessness, joy or sorrow?
I am like the infinite space—the universe is like a jar in space. This is the knowledge, there is nothing to reject or to accept.
Ashtavakra: This world, which seems so diverse—it is nothing but your Self. How can you think you are one and the universe is another?
As a wave, foam, or bubble is not different from water, so the universe emanating from the Self is not different from It.
Janaka: I have crossed the ocean of illusion! I see the Self as the infinite space in which all beings appear and disappear, like waves rising and falling in the ocean.
Like a mirror exists both within and without the image reflected in it, so the Supreme Self exists both within and without this body.
Ashtavakra: Just as the same space exists both inside and outside a pot, so the eternal, all-pervading Self exists in everything.
The knot of the heart is broken, all doubts are destroyed, and all actions cease when That which is both near and far is seen.
Janaka: O Master, I am now established in the state beyond all doubt! I see now that I am neither bound nor free. I am the infinite Self, the witness of all.
The illusion has vanished. I am now at peace. I bow to my own Self.
Ashtavakra: One who knows the Self as the formless witness, remains the same in happiness and sorrow, gain and loss, life and death.
Having realized this, one becomes pure, tranquil, and desireless. One sees that there is nothing to be done.
Janaka: I am that infinite ocean in which the waves of all souls naturally rise, play for a while, and then merge back again.
I am without any parts. I am the whole. How can there be any distinction between what is mine and what is another’s?
Ashtavakra: The Self is neither born nor does it die. It is not bound nor is it a seeker of liberation. It is ever free, ever pure, ever illumined.
The Self is beyond all qualities, beyond all actions. It is eternally free and indivisible.
Janaka: Wonderful! I was asleep till now. You have awakened me from the dream of separateness!
I see now that birth, life, and death are mere appearances in my infinite being—like clouds passing through the sky.
Ashtavakra: What is bondage to the Self that is infinite, immutable, still, stainless, and absolute?
It is one’s false identification with what one is not—with body, mind, and senses—that creates the illusion of bondage.
Janaka: I now see that the world is just imagination appearing in my awareness. It has no more reality than the cities seen in dreams.
Just as a rope is mistaken for a snake, this world is mistaken for reality. But in truth, there is only the Self.
Ashtavakra: There is no such thing as the world, the soul, God, bondage, or liberation. All these are mere words, concepts superimposed on the one Reality.
You are that peaceful, pure, supreme Reality. Rest in that knowledge.
Janaka: I have realized that I am not this body of flesh. I am the pure consciousness in which this entire universe appears.
I am content. I am fulfilled. I am established in my true nature.
Ashtavakra: For one who rests in the Self, there is neither meditation nor lack of it, neither knowledge nor ignorance, neither pleasure nor pain.
Such a one is free from all pairs of opposites and dwells in perpetual peace.
Janaka: How wonderful! In this very moment, all seeking has ended. I am That which I was seeking!
The seeker, the seeking, and the sought—all are nothing but the one Self.
Ashtavakra: You are pure consciousness. This universe is but an appearance in you, like foam on the ocean.
Hold fast to this knowledge and be happy. There is nothing more to know.
Janaka: I bow to myself! I bow to That which has no beginning, middle, or end. I bow to That which is beyond all thought and speech.
I am free! I am whole! I am that infinite Being!
On Detachment
Ashtavakra: For one who is without desire, there is neither bondage nor liberation. Desire is the root of all misery.
Like a tree without roots cannot stand, the universe cannot exist without the Self. Know this and be free.
Janaka: I have no desire for sensory objects, nor do I have aversion to them. They arise and pass in my awareness like clouds in the sky.
I am at peace. I am complete. Nothing can disturb my equanimity.
Ashtavakra: The man of self-knowledge, though he sees, hears, touches, smells, and tastes, neither rejoices nor grieves, for he knows his true nature.
Whether praised or blamed, whether in prosperity or adversity, such a one remains the same—established in the Self.
Janaka: I see now that the universe is false, like a mirage. The Self alone is real. All else is illusion.
Like gold ornaments are nothing but gold, all forms are nothing but the formless Self.
Ashtavakra: The knower of the Self plays like a child, behaves like an inert object when needed, or speaks like a madman—yet is always established in wisdom.
Without concern for what is to be done or avoided, such a one lives naturally and freely.
Janaka: I am neither the body nor the mind. I am pure consciousness, untouched by actions, thoughts, or experiences.
Like space is unaffected by the smoke passing through it, I am unaffected by all that happens.
On Knowledge and Ignorance
Ashtavakra: The ignorant person thinks liberation is far away and difficult to attain. But for the wise, it is here and now—it is one’s own nature.
To think “I am bound” is bondage. To know “I am free” is liberation.
Janaka: How simple is the truth! I was seeking everywhere for what I already am. I was like a musk deer searching for the source of the fragrance it carries within itself.
The kingdom, the palace, the throne—what are these to me who am the infinite Self?
Ashtavakra: One who knows “I am consciousness itself” conquers the world, even while appearing to engage in worldly activities.
Such a one neither avoids action nor seeks it, but remains like the sky—untouched and pure.
Janaka: I see that pleasure and pain are equal—both are mere appearances in consciousness. I am beyond both.
Success and failure, life and death—these are merely concepts. I am That which witnesses all changes.
Ashtavakra: The Self is self-luminous. It needs no other light to reveal it. Just as fire does not need another fire to burn, consciousness does not need anything to be conscious.
You are that light which illumines everything, including the mind.
Janaka: Yes! I am the light of consciousness in which the entire universe shines. Without me, nothing could be known, nothing could exist.
I am the witness of all—yet I am untouched by anything witnessed.
On Effort and Effortlessness
Ashtavakra: The fool struggles to control the mind, but the wise one knows that the mind arises and subsides in the Self like waves in the ocean.
Do not try to stop thoughts. Simply know yourself as the awareness in which they appear.
Janaka: I understand! Effort itself was creating the sense of a doer. Now, resting as pure awareness, there is nothing to do, nothing to achieve.
I am already That which I sought through endless practices.
Ashtavakra: Meditation, scripture, worship—these are all for those who do not know themselves. For one who knows “I am consciousness,” what is there to practice?
Like a man dreams he is thirsty, then wakes and realizes there was never any real thirst—so is all spiritual practice for one who knows the Self.
Janaka: The path was just a dream within the dream! There was never anyone to walk it, never any destination to reach.
I am That which was never born, never bound, never seeking liberation.
Ashtavakra: Right! You are the Self—eternally free, eternally pure, eternally awake. This entire universe is your own play, your own expression.
You are the actor and the audience, the dreamer and the dream.
Janaka: What tremendous peace! What incomparable joy! Not the joy that depends on anything, but the joy that is my very nature.
I need nothing. I lack nothing. I am complete.
On the Illumined One
Ashtavakra: The wise one has no desire for existence or non-existence. Such a one neither seeks life nor fears death.
Like the ocean remains calm whether waves rise or not, the Self remains unchanged by the presence or absence of the world.
Janaka: Having seen through the illusion, what remains? Only the infinite Self—pure, luminous, and free.
I am neither happy nor unhappy, neither full nor empty. These are mere thoughts appearing in my vastness.
Ashtavakra: The illumined one sees the universe as it truly is—as nothing other than the Self. Just as clay pots are nothing but clay, all forms are nothing but consciousness.
There is no duality anywhere. All is One.
Janaka: I see it clearly now! Subject and object, knower and known, seer and seen—all are one consciousness appearing as many.
The snake was never real. Only the rope exists. The world was never real. Only Brahman exists.
Ashtavakra: You have understood! Now live freely. Whether active or inactive, speaking or silent, alone or in company—remain established in this knowledge.
You are the infinite Self. Never forget this.
Janaka: How can I forget what I truly am? I am not the limited person I thought I was. I am the limitless Being itself.
This body will perish, but I am eternal. This world will dissolve, but I am imperishable.
On Perfect Peace
Ashtavakra: One who knows the Self has no past, no future—only the eternal present. Such a one lives timelessly, even while appearing to live in time.
The enlightened one sees no difference between action and inaction. All is equally the play of consciousness.
Janaka: I am established in perfect peace. The mind may move or be still—I am unaffected. Thoughts may come or go—I remain as I am.
I am like space—allowing everything, resisting nothing, attached to nothing.
Ashtavakra: This is freedom! Not the freedom to do what you want, but the freedom from the illusion of being a separate doer.
You are not the body acting, nor the mind thinking. You are the witness of all—forever free, forever at peace.
Janaka: Master, your words have destroyed all my ignorance. I am awakened from the dream of separation.
I am That. I am free. There is nothing more to say.
Ashtavakra: Perfect! Remain established in this understanding. This is the supreme teaching, the final truth.
There is nothing beyond this. You are the Absolute—infinite, eternal, and complete.
The Final Understanding
This teaching is revolutionary because:
- Immediate recognition: No gradual path, just direct seeing
- Nothing to do: Liberation is not attained but recognized
- Already free: You are not becoming free; you are realizing you always were
- The witness: You are the unchanging awareness in which everything appears
- Complete non-duality: Not even the distinction between self and world remains
तत्त्वमसि (Tat Tvam Asi) - Thou Art That
Janaka’s liberation was instant—not because he gained something new, but because he recognized what was always the case. This is the highest teaching: You are That which you seek. You are the infinite consciousness, and this universe is your own manifestation.
No practice can give you this. Only direct recognition can reveal what has always been true: You are already free, already whole, already That.