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Ashtavakra Gita – Spiritual Experience of Raja Janaka Sri Ashtavakra described Raja Janaka about various aspects of body, ego, mind, soul, almighty and liberation. Raja Janaka being highly detached from worldly desires and was competent for spiritual enlightenment, experienced instantaneously the spiritual experience. Enlightened guru says, “अयमात्मा ब्रह्म” means jivatma is brahman (parmatma). After enlightenment, disciple says, “अहं ब्रह्मास्मि” means brahman is omnipresent and jivatma is little knower and at one place. When the difference between jivatma and parmatma disappears, the state is moksha. In moksha, liberated person becomes free, without aspiration and bondage. Sri Ashtavakra examines the validity of his spiritual experience of Raja Janaka. Raja Janaka explains about the different aspects after attaining the spiritual experience in various chapters which are as under: Chapter – 2: On realisation, Brahman & Jivatma:-
Chapter – 4: Enlightened Person & World:- Enlightened person drops ego, due to this his actions are natural and without stress, without aspiring for its fruits. He treats the world as play or dream. Chapter – 5: State of Spiritual Enlightenment:- After attaining spiritual enlightenment, one realises that he is eternal jivatma and there is nobody else. So nothing can be renounced. Only thing, one can drop is pride of body which is biggest bondage. Dropping of it leads to moksha. Pleasure-pain is attributes of mind, hope-despair is attributes of chit, and life-death is attributes of body. But one is pure & eternal jivatma which is only witness. Chapter – 6: State pf Moksha:- The person neither desires to acquire anything, nor want to renounce anything, nor have attachment, nor have detachment, nor have fondness, nor has dispassion, nor feels life, nor moksha, in that state of void and waking, only consciousness remains. Once that state is attained, all efforts such as dharna dhayan, meditation etc. becomes useless. Chapter – 7: Role of Senses of perception:- All restlessness is due to mind. Desires, lust, better position, need of more wealth, expectations, need for respect, need of moksha etc. are attributes of mind. All these efforts create restlessness. As ripples and waves rises in ocean, likewise these develop in mind but die down without damaging anything in enlightened person. Senses of perception and mind are always attracted towards sense objects and are satisfied through senses of actions. When senses of actions are not remaining, these attractions continue in subtle form which leads to re-birth. Chapter – 12: Process for Spiritual wisdom:- Practice and dispassion are essential for spiritual wisdom. Sri Janak says, first I restraint bodily actions, then speech actions; later mind actions. Like this, I was made available to spiritual wisdom. One should ignore bodily actions, speech actions & mind actions and become observer. All actions are carried out naturally.
Chapter – 13: Pains & Actions:
Chapter – 14: Enlightened Person & Future Actions:
Chapter – 19: Experience of Jivatma:-
Chapter – 20: Concept of Advaita:
Raja Janaka has explained the spiritual experience of realisation of Brahaman, Jivatma & Universe in the following chapters and verses (the respective verses and chapters in Sanskrit are mentioned in the end): Chapter 2: It works! Upon hearing Ashtavakra’s words Janaka realizes his True Nature. Enraptured, he describes the joy and wonder of his new state.
King Janaka realises his true nature as Jivatma and describes the joy and wonder of his new state (in chapter 2) as under:
4.1 – Ashtavakra says: The self - aware wise man takes the worldly matter sportively, he just cannot be compared to a deluded person taking burdens of the situations. 4.2 - A yogi feels no joy even after attaining a state for which Indra and all other demi-gods yearn for. 4.3 - He who has self-knowledge remains untouched by good and bad even internally, as the sky cannot be contaminated by the presence of smoke in it. 4.4 - Who can prevent a great man from living in the present as per his wish as he knows himself as this whole world. 4.5 - From Brahma down to the grass, in all four categories of living creatures, who else can give up desire and aversion except an enlightened man? 4.6 - It is very rare to know Self as One and Lord of the world, and he who knows this does not fear anyone or anything. Chapter 5: Ashtavakra does not disagree, but in a terse four verses points to the next step—dissolution. 5.1 - Ashtavakra says: You are not connected with anything. You are pure. What do you want to renounce? Dissolve this unreal connection and be one with Self. 5.2 - As bubbles rise in the sea, the world originates from non-dual Self. Know this and be one with Self. 5.3 - In spite of being visible from eyes, this world is unreal. You are immaculate and this world does not exist in you like an imagined snake in a rope. Know this and be one with Self. 5.4 - Know yourself equal in pleasure and pain, complete, equal in hope and disappointment, equal in life and death and eternal and be one with Self. Chapter 6: Janaka says “I know that already,” matching him in style and number of verses. 6.1 – Ashtavakra says - I am infinite like space, and this world is unimportant like a jar. This is wisdom. This is neither to be renounced nor to be accepted but to be one with it. 6.2 - I am like a vast ocean and the visible world is like its waves. This is Knowledge. This is neither to be renounced nor to be accepted but to be one with it. 6.3 - This world is imagined in me like silver in a sea-shell. This is Knowledge. This is neither to be renounced nor to be accepted but to be one with it. 6.4 - I exist in everyone like everyone is in me. This is Knowledge. This is neither to be renounced nor to be accepted but to be one with it. Chapter 7: Unable to leave it at that, however, Janaka goes on to further describe his enlightened state. 7.1 - King Janaka says: In Infinite Ocean of myself, world wanders here and there like a ship driven by its own wind. But it does not create turbulence in me. 7.2 - In infinite ocean of myself, world rises and vanishes naturally like a wave by 'Maya'. But it does not cause any growth or damage to me. 7.3 - In infinite ocean of myself, world exists like a dream. But I exist as supremely peaceful and formless. 7.4 - In that infinite and stainless state, there remains no feeling of 'I' or any other feeling. Like this I exist, unattached, devoid of desires and at peace. 7.5 - Surprise, I am pure consciousness and the world is like a magic. How can there be thoughts of useful and useless in me? Chapter 8: Still hearing too much “I” in Janaka’s language, Ashtavakra instructs him in the subtleties of attachment and bondage. 8.1 – Sri Ashtavakra says: There is bondage, as long as mind desires something, grieves about something, sacrifices something, accepts something, is pleased about something or is angry about something. 8.2 - Liberation is when mind does not desire, does not grieve, does not sacrifice, does not accept, is not pleased or get angry. 8.3 - There is bondage when mind is attracted towards any of the visible things and liberation is when mind is not attracted to anything visible. 8.4 - There is bondage, as long as there is feeling of 'I' and 'my' and liberation is when there is no feeling of 'I' and 'my'. Knowing this stay playful neither accepting nor sacrificing anything. Chapter 12: Janaka replies by describing the state of timeless stillness in which he now finds himself. 12.1 - Sri Janak says - First I developed indifference towards actions performed by body then I became indifferent to actions performed by speech. Now, I have become indifferent to all sorts of anxieties and stay as I am. 12.2 - Unattached to sound and other senses and knowing that Self is not an object of sight, I remain free of disturbances and focused as I am. 12.3 - Seeing the transitions between abnormal states of incorrect perception and the meditative states as a (natural) rule, I stay as I am. 12.4 - O seer of God, away from the feelings to store or to leave and without any pleasure or pain, I stay as I am. 12.5 - Looking at the various stages of life and their absence, rules accepted and prohibited by mind and such options, I stay as I am. 12.6 - Being aware of the ignorance in performing rituals and knowing the Truth properly, I stay as I am. 12.7 - While thinking about the Unthinkable, we ponder over our thoughts only. So abandoning that thought, I stay as I am. 12.8 - He who follows thus gets liberated. One whose nature is like this gets liberated. Chapter 13: Janaka, having been instructed by Ashtavakra in Chapter One to “be happy,” reports that he indeed is. 13.1 – Sri Janak says - The inherent quality of having nothing is hard to attain, even with just a loin-cloth. Hence I exist in pleasure at all times abandoning both the feelings of renunciation and acquisition. 13.2 – Actually, there exist no pain due to body, no pain due to speech, no pain due to mind. Abandoning all the efforts, I exist pleasantly in all situations. 13.3 – No action is ever committed, in reality. Understanding thus I exist pleasantly in all situations by just doing what is to be done. 13.4 – Yogis, attached with their bodies think in terms of doing or avoiding certain actions. This causes bondage. But I exist pleasantly in all situations abandoning the feelings of attachment and detachment. 13.5 – I, actually, incur no benefit or loss while taking rest, moving, sleeping, sitting, walking or dreaming. Hence I exist pleasantly in all situations. 13.6 – I lose nothing by sleeping and gain nothing by action or inaction. Hence I exist pleasantly in all situations abandoning the feelings of joy and sorrow. 13.7 – I understand by experience that pleasure and pain come and go again and again. Hence I exist pleasantly in all situations abandoning the feelings of auspicious (good) and inauspicious (bad). Chapter 14: Janaka then summarizes his exalted state with calm indifference. 14.1 – Sri Janaka says - He, who is thoughtless by nature and desires only very rarely becomes mostly free from the past memories as if a person from a dream when he wakes up. 14.2 – When I do not have any desires left, what will I do of wealth, friends, sensual satisfaction, scriptures or knowledge. 14.3 – Realizing the witness who is called God or Lord, I became indifferent to bondage or liberation and do not worry for my liberation. 14.4 – The state which is without desires within, and is carefree outwardly just like a mad man, can only be recognized by someone in the same enlightened state. Chapter 19: It works! Janaka no longer describes his enlightened state, but can speak only in questions revealing absence. 19.1 – King Janak says - Using the hook of self-knowledge, thorns of various opinions have extracted out from inside of heart by me. 19.2 – There are no righteousness and duty, no objective or discretion, no duality or non-duality for me, who is established in Self. 19.3 – There is no past, future or present, there is no space or time for me , who is established in Self. 19.4 – There is no self or non-self, nothing auspicious or evil, no thought or absence of them for me, who is established in Self. 19.5 – There are no states as dreams or sleep or waking. There is no fourth state 'Turiya' beyond these, and no fear for me , who is established in Self. 19.6 – There is nothing distant or near, nothing within or without, nothing large or subtle for me, who is established in Self. 19.7 – There is no life or death, not this world or any outer world, no annihilation or meditative state for me, who is established in Self. 19.8 – For me who has taken eternal refuge in Self, discussion on three goals of life is useless, discussion on yoga is useless, discussion on knowledge is useless. Chapter 20: In a final flurry of questions pointing only at their own meaninglessness, Janaka burns off the last vestiges of personhood and enters dissolution. He ends with: “No more can be said.” Ashtavakra smiles, nods approvingly, and says no more 20.1 – King Janak says: In stainless Self, there are no five matter-elements or body, no sense organs or mind, no emptiness or despair. 20.2 – For me who is ever free from dualism, there are no scriptures or self-knowledge, no attached mind, no satisfaction or desire-lessness. 20.3 – There is no knowledge or ignorance, no 'me', 'this' or 'mine', no bondage or liberation, and no characteristic of self-nature. 20.4 – In unchanging me, there is no fateful actions or liberation during life and no bodiless enlightenment. 20.5 – Without a nature, there is no doer or reaper of actions, no inaction or action, nothing visible or invisible. 20.6 – Established as non-dual reality, there is no world or desire for liberation, no yogi or seer, no-one bound or liberated. 20.7 – Established as non-dual reality, there is no creation or annihilation, what is to be achieved or what are the means, who is seeker and what is achievement. 20.8 – There is no knower or evidence, nothing knowable or knowledge, nothing less or non-less in forever pure Self. 20.9 – There is no distraction or focus, no right discrimination or delusion, no joy or sorrow in always action-less Self. 20.10 – There is not this world or the other, no happiness or suffering for Self, who is eternally free from thoughts. 20.11 – There is no Maya or world, no attachment or detachment, no living beings or that God for forever pure Self. 20.12 – For me who is forever unmovable and indivisible, established in Self, there is no tendency or renunciation, no liberation or bondage. 20.13 – There is no sermon or scripture, no disciple or guru, nothing is to be achieved forever blissful and non-special Self. 20.14 – There is no existence or non-existence, no non-duality or duality. What more is there to say? Nothing arises out of me. Reference:
जनक उवाच - अहो निरंजनः शान्तो बोधोऽहं प्रकृतेः परः। एतावंतमहं कालं मोहेनैव विडम्बितः॥२-१॥ यथा प्रकाशयाम्येको देहमेनो तथा जगत्। अतो मम जगत्सर्वम-थवा न च किंचन॥२-२॥ सशरीरमहो विश्वं परित्यज्य मयाऽधुना। कुतश्चित् कौशलादेव परमात्मा विलोक्यते॥२-३॥ यथा न तोयतो भिन्नास्-तरंगाः फेन बुदबुदाः। आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम् ॥२-४॥ तंतुमात्रो भवेदेव पटो यद्वद्विचारितः। आत्मतन्मात्रमेवेदं तद्वद्विश्वं विचारितम्॥२-५॥ यथैवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा। तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम्॥२-६॥ आत्माऽज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते। रज्जवज्ञानादहिर्भाति तज्ज्ञानाद्भासते न हि॥ २-७॥ प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः। यदा प्रकाशते विश्वं तदाऽहंभास एव हि॥ २-८॥ अहो विकल्पितं विश्वंज्ञानान्मयि भासते। रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा॥ २-९॥ मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति। मृदि कुम्भो जले वीचिः कनके कटकं यथा॥ २-१०॥ अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे। ब्रह्मादिस्तंबपर्यन्तं जगन्नाशोऽपि तिष्ठतः॥ २-११॥ अहो अहं नमो मह्यं एकोऽहं देहवानपि। क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः॥ २-१२॥ अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः। असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम्॥२-१३॥ अहो अहं नमो मह्यं यस्य मे नास्ति किंचन। अथवा यस्य मे सर्वं यद् वाङ्मनसगोचरम्॥२-१४॥ ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवं। अज्ञानाद् भाति यत्रेदं सोऽहमस्मि निरंजनः॥ २-१५॥ द्वैतमूलमहो दुःखं नान्य-त्तस्याऽस्ति भेषजं। दृश्यमेतन् मृषा सर्वं एकोऽहं चिद्रसोमलः॥ २-१६॥ बोधमात्रोऽहमज्ञानाद् उपाधिः कल्पितो मया। एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम॥ २-१७॥ न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्तो निराश्रया। अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम्॥२-१८॥ सशरीरमिदं विश्वं न किंचिदिति निश्चितं। शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना॥२-१९। शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा। कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः॥ २-२०॥ अहो जनसमूहेऽपि न द्वैतं पश्यतो मम। अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम्॥२-२१॥ नाहं देहो न मे देहो जीवो नाहमहं हि चित्। अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा॥ २-२२॥ अहो भुवनकल्लोलै-र्विचित्रैर्द्राक् समुत्थितं। मय्यनंतमहांभोधौ चित्तवाते समुद्यते॥ २-२३॥ मय्यनंतमहांभोधौ चित्तवाते प्रशाम्यति। अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः॥ २-२४॥ मय्यनन्तमहांभोधा-वाश्चर्यं जीववीचयः। उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः॥२-२५॥ Chapter – 4 अष्टावक्र उवाच - हन्तात्मज्ञस्य धीरस्य खेलतो भोगलीलया। न हि संसारवाहीकै- र्मूढैः सह समानता॥४- १॥ यत् पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः। अहो तत्र स्थितो योगी न हर्षमुपगच्छति॥४- २॥ तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते। न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः॥४- ३॥ आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना। यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः॥४- ४॥ आब्रह्मस्तंबपर्यन्ते भूतग्रामे चतुर्विधे। विज्ञस्यैव हि सामर्थ्य-मिच्छानिच्छाविवर्जने॥४- ५॥ आत्मानमद्वयं कश्चिज्-जानाति जगदीश्वरं। यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित्॥४- ६॥ Chapter – 5 अष्टावक्र उवाच - न ते संगोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि। संघातविलयं कुर्वन्-नेवमेव लयं व्रज॥५- १॥ उदेति भवतो विश्वं वारिधेरिव बुद्बुदः। इति ज्ञात्वैकमात्मानं एवमेव लयं व्रज॥५- २॥ प्रत्यक्षमप्यवस्तुत्वाद् विश्वं नास्त्यमले त्वयि। रज्जुसर्प इव व्यक्तं एवमेव लयं व्रज॥५- ३॥ समदुःखसुखः पूर्ण आशानैराश्ययोः समः। समजीवितमृत्युः सन्-नेवमेव लयं व्रज॥५- ४॥ Chapter – 6 अष्टावक्र उवाच - आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत्। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६- १॥ महोदधिरिवाहं स प्रपंचो वीचिसऽन्निभः। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६- २॥ अहं स शुक्तिसङ्काशो रूप्यवद् विश्वकल्पना। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६- ३॥ अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि। इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः॥६- ४॥ Chapter – 7 जनक उवाच - मय्यनंतमहांभोधौ विश्वपोत इतस्ततः।भ्रमति स्वांतवातेन न ममास्त्यसहिष्णुता॥७- १॥ मय्यनंतमहांभोधौ जगद्वीचिः स्वभावतः। उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः॥७- २॥ मय्यनंतमहांभोधौ विश्वं नाम विकल्पना। अतिशांतो निराकार एतदेवाहमास्थितः॥७- ३॥ नात्मा भावेषु नो भावस्-तत्रानन्ते निरंजने। इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्थितः॥७- ४॥ अहो चिन्मात्रमेवाहं इन्द्रजालोपमं जगत्। अतो मम कथं कुत्र हेयोपादेयकल्पना॥७- ५॥ Chapter -8 अष्टावक्र उवाच - तदा बन्धो यदा चित्तं किन्चिद् वांछति शोचति। किंचिन् मुंचति गृण्हाति किंचिद् हृष्यति कुप्यति॥८-१॥ तदा मुक्तिर्यदा चित्तं न वांछति न शोचति। न मुंचति न गृण्हाति न हृष्यति न कुप्यति॥८- २॥ तदा बन्धो यदा चित्तं सक्तं काश्वपि दृष्टिषु। तदा मोक्षो यदा चित्तम-सक्तं सर्वदृष्टिषु॥८- ३॥ यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा। मत्वेति हेलया किंचिन्-मा गृहाण विमुंच मा॥८- ४॥ Chapter- -12 जनक उवाच - कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः। अथ चिन्तासहस्तस्माद् एवमेवाहमास्थितः॥१२- १॥ प्रीत्यभावेन शब्दादेर-दृश्यत्वेन चात्मनः। विक्षेपैकाग्रहृदय एवमेवाहमास्थितः॥१२- २॥ समाध्यासादिविक्षिप्तौ व्यवहारः समाधये। एवं विलोक्य नियमं एवमेवाहमास्थितः॥१२- ३॥ हेयोपादेयविरहाद् एवं हर्षविषादयोः। अभावादद्य हे ब्रह्मन्न् एवमेवाहमास्थितः॥१२- ४॥ आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनं। विकल्पं मम वीक्ष्यै-तैरेवमेवाहमास्थितः॥१२- ५॥ कर्मानुष्ठानमज्ञानाद् यथैवोपरमस्तथा। बुध्वा सम्यगिदं तत्त्वं एवमेवाहमास्थितः॥१२- ६॥ अचिंत्यं चिंत्यमानोऽपि चिन्तारूपं भजत्यसौ। त्यक्त्वा तद्भावनं तस्माद् एवमेवाहमास्थितः॥१२- ७॥ एवमेव कृतं येन स कृतार्थो भवेदसौ। एवमेव स्वभावो यः स कृतार्थो भवेदसौ॥१२- ८॥ Chapter – 13 जनक उवाच-अकिंचनभवं स्वास्थ्यं कौपीनत्वेऽपि दुर्लभं। त्यागादाने विहायास्माद- हमासे यथासुखम्॥१३- १॥ कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खेद्यते। मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम्॥१३- २॥ कृतं किमपि नैव स्याद् इति संचिन्त्य तत्त्वतः। यदा यत्कर्तुमायाति तत् कृत्वासे यथासुखम्॥१३- ३॥ कर्मनैष्कर्म्यनिर्बन्ध-भावा देहस्थयोगिनः। संयोगायोगविरहादह-मासे यथासुखम्॥१३- ४॥ अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा। तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम्॥१३- ५॥ स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा। नाशोल्लासौ विहायास्-मदहमासे यथासुखम्॥१३- ६॥ सुखादिरूपा नियमं भावेष्वालोक्य भूरिशः। शुभाशुभे विहायास्मादह-मासे यथासुखम्॥१३- ७॥ Chapter - 14 जनक उवाच - प्रकृत्या शून्यचित्तो यः प्रमादाद् भावभावनः। निद्रितो बोधित इव क्षीण-संस्मरणो हि सः॥१४- १॥ क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः। क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा॥१४- २॥ विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे। नैराश्ये बंधमोक्षे च न चिंता मुक्तये मम॥१४- ३॥ अंतर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः। भ्रान्तस्येव दशास्तास्तास्-तादृशा एव जानते॥१४- ४॥ Chapter - 19 जनक उवाच- तत्त्वविज्ञानसन्दंश-मादाय हृदयोदरात्। नानाविधपरामर्श-शल्योद्धारः कृतो मया॥१९- १॥ क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता। क्व द्वैतं क्व च वाऽद्वैतं स्वमहिम्नि स्थितस्य मे॥१९- २॥ क्व भूतं क्व भविष्यद् वा वर्तमानमपि क्व वा। क्व देशः क्व च वा नित्यं स्वमहिम्नि स्थितस्य मे॥१९- ३॥ क्व चात्मा क्व च वानात्मा क्व शुभं क्वाशुभं तथा। क्व चिन्ता क्व च वाचिन्ता स्वमहिम्नि स्थितस्य मे॥१९- ४॥ क्व स्वप्नः क्व सुषुप्तिर्वा क्व च जागरणं तथा। क्व तुरियं भयं वापि स्वमहिम्नि स्थितस्य मे॥१९- ५॥ क्व दूरं क्व समीपं वा बाह्यं क्वाभ्यन्तरं क्व वा। क्व स्थूलं क्व च वा सूक्ष्मं स्वमहिम्नि स्थितस्य मे॥१९- ६॥ क्व मृत्युर्जीवितं वा क्व लोकाः क्वास्य क्व लौकिकं। क्व लयः क्व समाधिर्वा स्वमहिम्नि स्थितस्य मे॥१९- ७॥ अलं त्रिवर्गकथया योगस्य कथयाप्यलं। अलं विज्ञानकथया विश्रान्तस्य ममात्मनि॥१९- ८॥ Chapter - 20 जनक उवाच - क्व भूतानि क्व देहो वा क्वेन्द्रियाणि क्व वा मनः। क्व शून्यं क्व च नैराश्यं मत्स्वरूपे निरंजने॥२०-१॥ क्व शास्त्रं क्वात्मविज्ञानं क्व वा निर्विषयं मनः। क्व तृप्तिः क्व वितृष्णत्वं गतद्वन्द्वस्य मे सदा॥२०- २॥ क्व विद्या क्व च वाविद्या क्वाहं क्वेदं मम क्व वा। क्व बन्ध क्व च वा मोक्षः स्वरूपस्य क्व रूपिता॥२०- ३॥ क्व प्रारब्धानि कर्माणि जीवन्मुक्तिरपि क्व वा। क्व तद् विदेहकैवल्यं निर्विशेषस्य सर्वदा॥२०- ४॥ क्व कर्ता क्व च वा भोक्ता निष्क्रियं स्फुरणं क्व वा। क्वापरोक्षं फलं वा क्व निःस्वभावस्य मे सदा॥२०- ५॥ क्व लोकं क्व मुमुक्षुर्वा क्व योगी ज्ञानवान् क्व वा। क्व बद्धः क्व च वा मुक्तः स्वस्वरूपेऽहमद्वये॥२०- ६॥ क्व सृष्टिः क्व च संहारः क्व साध्यं क्व च साधनं। क्व साधकः क्व सिद्धिर्वा स्वस्वरूपेऽहमद्वये॥२०- ७॥ क्व प्रमाता प्रमाणं वा क्व प्रमेयं क्व च प्रमा। क्व किंचित् क्व न किंचिद् वा सर्वदा विमलस्य मे॥२०- ८॥ क्व विक्षेपः क्व चैकाग्र्यं क्व निर्बोधः क्व मूढता। क्व हर्षः क्व विषादो वा सर्वदा निष्क्रियस्य मे॥२०- ९॥ क्व चैष व्यवहारो वा क्व च सा परमार्थता। क्व सुखं क्व च वा दुखं निर्विमर्शस्य मे सदा॥२०- १०॥ क्व माया क्व च संसारः क्व प्रीतिर्विरतिः क्व वा। क्व जीवः क्व च तद्ब्रह्म सर्वदा विमलस्य मे॥२०- ११॥ क्व प्रवृत्तिर्निर्वृत्तिर्वा क्व मुक्तिः क्व च बन्धनं। कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा॥२०- १२॥ क्वोपदेशः क्व वा शास्त्रं क्व शिष्यः क्व च वा गुरुः। क्व चास्ति पुरुषार्थो वा निरुपाधेः शिवस्य मे॥२०- १३॥ क्व चास्ति क्व च वा नास्ति क्वास्ति चैकं क्व च द्वयं। बहुनात्र किमुक्तेन किंचिन्नोत्तिष्ठते मम॥२०- १४॥
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