ਅਸ਼੍ਟਾਵਕ੍ਰ ਗੀਤਾ is a 20-chapter dialogue of radical ਅਦ੍ਵੈਤ, alternating between ਅਸ਼੍ਟਾਵਕ੍ਰ's uncompromising pointers and ਜਨਕ's growing recognition. The teaching keeps returning to one core correction: you are the awareness that knows experience, not the body-mind that is experienced. Because it speaks from the standpoint of freedom, it can feel like it skips steps; yet its aim is simple - to dissolve the habit of identification, so life is lived with responsibility but without inner bondage.
In the previous chapter (Chapter 1), ਜਨਕ asks three practical questions - how ਜ੍ਞਾਨ, ਮੁਕ੍ਤਿ, and ਵੈਰਾਗ੍ਯ arise - and ਅਸ਼੍ਟਾਵਕ੍ਰ answers by combining ethical stabilizers with direct inquiry. He warns that attachment to ਵਿਸ਼ਯs (and even to special experiences) keeps the seeker-identity alive, and he points repeatedly to the witness (ਸਾਕ੍ਸ਼ੀ) as the doorway to freedom.
Seen as a whole, Chapter 2 is the "afterglow" chapter: ਜਨਕ repeatedly rests as ਨਿਰਂਜਨ ਬੋਧ beyond ਪ੍ਰਕ੍ਰੁਰੁਇਤਿ, and the world is re-read as appearance in awareness rather than a second reality. The paradox "all is mine - or nothing is mine" dissolves egoic ownership, and the rope-snake motif echoes ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ's analysis of ਅਧ੍ਯਾਸ: fear is born from misreading what is present.
ਜਨਕ ਉਵਾਚ ॥
ਅਹੋ ਨਿਰਂਜਨਃ ਸ਼ਾਂਤੋ ਬੋਧੋਹਂ ਪ੍ਰਕ੍ਰੁਰੁਇਤੇਃ ਪਰਃ ।
ਏਤਾਵਂਤਮਹਂ ਕਾਲਂ ਮੋਹੇਨੈਵ ਵਿਡਂਬਿਤਃ ॥ 2-1॥
Translation (ਭਾਵਾਰ੍ਥ):
Janaka said: Ah! I am the spotless, peaceful awareness, beyond nature. For so long I was indeed fooled by delusion.
ਯਥਾ ਪ੍ਰਕਾਸ਼ਯਾਮ੍ਯੇਕੋ ਦੇਹਮੇਨਂ ਤਥਾ ਜਗਤ੍ ।
ਅਤੋ ਮਮ ਜਗਤ੍ਸਰ੍ਵਮਥਵਾ ਨ ਚ ਕਿਂਚਨ ॥ 2-2॥
Translation (ਭਾਵਾਰ੍ਥ):
Just as I alone illumine this body, so I illumine the world. Therefore the whole world is mine - or else, nothing is mine at all.
ਸ ਸ਼ਰੀਰਮਹੋ ਵਿਸ਼੍ਵਂ ਪਰਿਤ੍ਯਜ੍ਯ ਮਯਾਧੁਨਾ ।
ਕੁਤਸ਼੍ਚਿਤ੍ ਕੌਸ਼ਲਾਦ੍ ਏਵ ਪਰਮਾਤ੍ਮਾ ਵਿਲੋਕ੍ਯਤੇ ॥ 2-3॥
Translation (ਭਾਵਾਰ੍ਥ):
Having set aside this entire world along with the body, now, somehow - by a subtle skill - the supreme Self is recognized.
ਯਥਾ ਨ ਤੋਯਤੋ ਭਿਨ੍ਨਾਸ੍ਤਰਂਗਾਃ ਫੇਨਬੁਦ੍ਬੁਦਾਃ ।
ਆਤ੍ਮਨੋ ਨ ਤਥਾ ਭਿਨ੍ਨਂ ਵਿਸ਼੍ਵਮਾਤ੍ਮਵਿਨਿਰ੍ਗਤਮ੍ ॥ 2-4॥
Translation (ਭਾਵਾਰ੍ਥ):
Just as waves, foam, and bubbles are not different from water, so this universe, arising from the Self, is not different from the Self.
ਤਂਤੁਮਾਤ੍ਰੋ ਭਵੇਦ੍ ਏਵ ਪਟੋ ਯਦ੍ਵਦ੍ ਵਿਚਾਰਿਤਃ ।
ਆਤ੍ਮਤਨ੍ਮਾਤ੍ਰਮੇਵੇਦਂ ਤਦ੍ਵਦ੍ ਵਿਸ਼੍ਵਂ ਵਿਚਾਰਿਤਮ੍ ॥ 2-5॥
Translation (ਭਾਵਾਰ੍ਥ):
When cloth is examined, it is found to be nothing but thread. In the same way, when examined, this universe is found to be nothing but the Self.
ਯਥੈਵੇਕ੍ਸ਼ੁਰਸੇ ਕ੍ਲ੍ਰੁਰੁਇਪ੍ਤਾ ਤੇਨ ਵ੍ਯਾਪ੍ਤੈਵ ਸ਼ਰ੍ਕਰਾ ।
ਤਥਾ ਵਿਸ਼੍ਵਂ ਮਯਿ ਕ੍ਲ੍ਰੁਰੁਇਪ੍ਤਂ ਮਯਾ ਵ੍ਯਾਪ੍ਤਂ ਨਿਰਂਤਰਮ੍ ॥ 2-6॥
Translation (ਭਾਵਾਰ੍ਥ):
Just as sugar is formed from sugarcane juice and is pervaded by it, so this universe is formed in me and is continuously pervaded by me.
ਆਤ੍ਮਾਜ੍ਞਾਨਾਜ੍ਜਗਦ੍ਭਾਤਿ ਆਤ੍ਮਜ੍ਞਾਨਾਨ੍ਨ ਭਾਸਤੇ ।
ਰਜ੍ਜ੍ਵਜ੍ਞਾਨਾਦਹਿਰ੍ਭਾਤਿ ਤਜ੍ਜ੍ਞਾਨਾਦ੍ ਭਾਸਤੇ ਨ ਹਿ ॥ 2-7॥
Translation (ਭਾਵਾਰ੍ਥ):
Because of ignorance of the Self, the world appears. Because of knowledge of the Self, it does not appear as it did. Just as a snake appears when a rope is not known, and does not appear when the rope is known.
ਪ੍ਰਕਾਸ਼ੋ ਮੇ ਨਿਜਂ ਰੂਪਂ ਨਾਤਿਰਿਕ੍ਤੋਸ੍ਮ੍ਯਹਂ ਤਤਃ ।
ਯਦਾ ਪ੍ਰਕਾਸ਼ਤੇ ਵਿਸ਼੍ਵਂ ਤਦਾਹਂ ਭਾਸ ਏਵ ਹਿ ॥ 2-8॥
Translation (ਭਾਵਾਰ੍ਥ):
Illumination is my own nature; I am not separate from it. Therefore, when the universe appears, it is only I - as illumination - that appears.
ਅਹੋ ਵਿਕਲ੍ਪਿਤਂ ਵਿਸ਼੍ਵਮਜ੍ਞਾਨਾਨ੍ਮਯਿ ਭਾਸਤੇ ।
ਰੂਪ੍ਯਂ ਸ਼ੁਕ੍ਤੌ ਫਣੀ ਰਜ੍ਜੌ ਵਾਰਿ ਸੂਰ੍ਯਕਰੇ ਯਥਾ ॥ 2-9॥
Translation (ਭਾਵਾਰ੍ਥ):
Ah! This universe, imagined due to ignorance, appears in me - like silver in nacre, a snake in a rope, or water seen in the sun's rays.
ਮਤ੍ਤੋ ਵਿਨਿਰ੍ਗਤਂ ਵਿਸ਼੍ਵਂ ਮਯ੍ਯੇਵ ਲਯਮੇਸ਼੍ਯਤਿ ।
ਮ੍ਰੁਰੁਇਦਿ ਕੁਂਭੋ ਜਲੇ ਵੀਚਿਃ ਕਨਕੇ ਕਟਕਂ ਯਥਾ ॥ 2-10॥
Translation (ਭਾਵਾਰ੍ਥ):
From me the universe arises, and into me it dissolves - just as a pot arises in clay, a wave in water, and a bracelet in gold.
ਅਹੋ ਅਹਂ ਨਮੋ ਮਹ੍ਯਂ ਵਿਨਾਸ਼ੋ ਯਸ੍ਯ ਨਾਸ੍ਤਿ ਮੇ ।
ਬ੍ਰਹ੍ਮਾਦਿਸ੍ਤਂਬਪਰ੍ਯਂਤਂ ਜਗਨ੍ਨਾਸ਼ੋਪਿ ਤਿਸ਼੍ਠਤਃ ॥ 2-11॥
Translation (ਭਾਵਾਰ੍ਥ):
Ah! Salutations to myself, for whom there is no destruction. Even if the world from Brahma down to a blade of grass perishes, I remain.
ਅਹੋ ਅਹਂ ਨਮੋ ਮਹ੍ਯਮੇਕੋਹਂ ਦੇਹਵਾਨਪਿ ।
ਕ੍ਵਚਿਨ੍ਨ ਗਂਤਾ ਨਾਗਂਤਾ ਵ੍ਯਾਪ੍ਯ ਵਿਸ਼੍ਵਮਵਸ੍ਥਿਤਃ ॥ 2-12॥
Translation (ਭਾਵਾਰ੍ਥ):
Ah! Salutations to myself. Though I have a body, I am one and unmoving: I go nowhere and come nowhere, yet I pervade the universe.
ਅਹੋ ਅਹਂ ਨਮੋ ਮਹ੍ਯਂ ਦਕ੍ਸ਼ੋ ਨਾਸ੍ਤੀਹ ਮਤ੍ਸਮਃ ।
ਅਸਂਸ੍ਪ੍ਰੁਰੁਇਸ਼੍ਯ ਸ਼ਰੀਰੇਣ ਯੇਨ ਵਿਸ਼੍ਵਂ ਚਿਰਂ ਧ੍ਰੁਰੁਇਤਮ੍ ॥ 2-13॥
Translation (ਭਾਵਾਰ੍ਥ):
Ah! Salutations to myself. No one here is as capable as I: without touching the body, I have sustained this universe for so long.
ਅਹੋ ਅਹਂ ਨਮੋ ਮਹ੍ਯਂ ਯਸ੍ਯ ਮੇ ਨਾਸ੍ਤਿ ਕਿਂਚਨ ।
ਅਥਵਾ ਯਸ੍ਯ ਮੇ ਸਰ੍ਵਂ ਯਦ੍ ਵਾਙ੍ਮਨਸਗੋਚਰਮ੍ ॥ 2-14॥
Translation (ਭਾਵਾਰ੍ਥ):
Ah! Salutations to myself. For me there is nothing at all to possess - and yet, for me everything is present, even what speech and mind can point to.
ਜ੍ਞਾਨਂ ਜ੍ਞੇਯਂ ਤਥਾ ਜ੍ਞਾਤਾ ਤ੍ਰਿਤਯਂ ਨਾਸ੍ਤਿ ਵਾਸ੍ਤਵਮ੍ ।
ਅਜ੍ਞਾਨਾਦ੍ ਭਾਤਿ ਯਤ੍ਰੇਦਂ ਸੋਹਮਸ੍ਮਿ ਨਿਰਂਜਨਃ ॥ 2-15॥
Translation (ਭਾਵਾਰ੍ਥ):
The triad of knower, knowledge, and known is not ultimately real as a separation. It appears only due to ignorance. I am that spotless reality in which it appears.
ਦ੍ਵੈਤਮੂਲਮਹੋ ਦੁਃਖਂ ਨਾਨ੍ਯਤ੍ਤਸ੍ਯਾਸ੍ਤਿ ਭੇਸ਼ਜਮ੍ ।
ਦ੍ਰੁਰੁਇਸ਼੍ਯਮੇਤਨ੍ ਮ੍ਰੁਰੁਇਸ਼ਾ ਸਰ੍ਵਮੇਕੋਹਂ ਚਿਦ੍ਰਸੋਮਲਃ ॥ 2-16॥
Translation (ਭਾਵਾਰ੍ਥ):
Suffering is rooted in duality, and there is no other cure for it. All that is perceived is false as an ultimate separation. I am one - pure consciousness, full of its own quiet bliss.
ਬੋਧਮਾਤ੍ਰੋਹਮਜ੍ਞਾਨਾਦ੍ ਉਪਾਧਿਃ ਕਲ੍ਪਿਤੋ ਮਯਾ ।
ਏਵਂ ਵਿਮ੍ਰੁਰੁਇਸ਼ਤੋ ਨਿਤ੍ਯਂ ਨਿਰ੍ਵਿਕਲ੍ਪੇ ਸ੍ਥਿਤਿਰ੍ਮਮ ॥ 2-17॥
Translation (ਭਾਵਾਰ੍ਥ):
I am nothing but awareness. Due to ignorance I imagined limiting conditions. For one who reflects in this way, there is an abiding in the non-conceptual, always.
ਨ ਮੇ ਬਂਧੋਸ੍ਤਿ ਮੋਕ੍ਸ਼ੋ ਵਾ ਭ੍ਰਾਂਤਿਃ ਸ਼ਾਂਤਾ ਨਿਰਾਸ਼੍ਰਯਾ ।
ਅਹੋ ਮਯਿ ਸ੍ਥਿਤਂ ਵਿਸ਼੍ਵਂ ਵਸ੍ਤੁਤੋ ਨ ਮਯਿ ਸ੍ਥਿਤਮ੍ ॥ 2-18॥
Translation (ਭਾਵਾਰ੍ਥ):
For me there is no bondage or liberation; delusion has ended and has no support. Ah! The universe seems to be in me, yet in truth it is not contained in me.
ਸਸ਼ਰੀਰਮਿਦਂ ਵਿਸ਼੍ਵਂ ਨ ਕਿਂਚਿਦਿਤਿ ਨਿਸ਼੍ਚਿਤਮ੍ ।
ਸ਼ੁਦ੍ਧਚਿਨ੍ਮਾਤ੍ਰ ਆਤ੍ਮਾ ਚ ਤਤ੍ਕਸ੍ਮਿਨ੍ ਕਲ੍ਪਨਾਧੁਨਾ ॥ 2-19॥
Translation (ਭਾਵਾਰ੍ਥ):
It is certain that this entire universe, along with the body, is nothing as a separate reality. The Self is pure consciousness. Then what is there to imagine now, and about what?
ਸ਼ਰੀਰਂ ਸ੍ਵਰ੍ਗਨਰਕੌ ਬਂਧਮੋਕ੍ਸ਼ੌ ਭਯਂ ਤਥਾ ।
ਕਲ੍ਪਨਾਮਾਤ੍ਰਮੇਵੈਤਤ੍ ਕਿਂ ਮੇ ਕਾਰ੍ਯਂ ਚਿਦਾਤ੍ਮਨਃ ॥ 2-20॥
Translation (ਭਾਵਾਰ੍ਥ):
Body, heaven and hell, bondage and liberation, and fear - all this is mere imagination. What duty do I have, as the consciousness-Self?
ਅਹੋ ਜਨਸਮੂਹੇਪਿ ਨ ਦ੍ਵੈਤਂ ਪਸ਼੍ਯਤੋ ਮਮ ।
ਅਰਣ੍ਯਮਿਵ ਸਂਵ੍ਰੁਰੁਇਤ੍ਤਂ ਕ੍ਵ ਰਤਿਂ ਕਰਵਾਣ੍ਯਹਮ੍ ॥ 2-21॥
Translation (ਭਾਵਾਰ੍ਥ):
Even in a crowd, I see no separation. It has become like a forest. Where shall I place my delight or attachment?
ਨਾਹਂ ਦੇਹੋ ਨ ਮੇ ਦੇਹੋ ਜੀਵੋ ਨਾਹਮਹਂ ਹਿ ਚਿਤ੍ ।
ਅਯਮੇਵ ਹਿ ਮੇ ਬਂਧ ਆਸੀਦ੍ਯਾ ਜੀਵਿਤੇ ਸ੍ਪ੍ਰੁਰੁਇਹਾ ॥ 2-22॥
Translation (ਭਾਵਾਰ੍ਥ):
I am not the body, the body is not mine; I am not the individual self. I am consciousness. This alone was my bondage: craving for life as a personal continuation.
ਅਹੋ ਭੁਵਨਕਲ੍ਲੋਲੈਰ੍ਵਿਚਿਤ੍ਰੈਰ੍ਦ੍ਰਾਕ੍ ਸਮੁਤ੍ਥਿਤਮ੍ ।
ਮਯ੍ਯਨਂਤਮਹਾਂਭੋਧੌ ਚਿਤ੍ਤਵਾਤੇ ਸਮੁਦ੍ਯਤੇ ॥ 2-23॥
Translation (ਭਾਵਾਰ੍ਥ):
Ah! In me, the infinite ocean, when the wind of mind rises, the many-colored waves of the world suddenly arise.
ਮਯ੍ਯਨਂਤਮਹਾਂਭੋਧੌ ਚਿਤ੍ਤਵਾਤੇ ਪ੍ਰਸ਼ਾਮ੍ਯਤਿ ।
ਅਭਾਗ੍ਯਾਜ੍ਜੀਵਵਣਿਜੋ ਜਗਤ੍ਪੋਤੋ ਵਿਨਸ਼੍ਵਰਃ ॥ 2-24॥
Translation (ਭਾਵਾਰ੍ਥ):
When the wind of mind becomes calm in me, the infinite ocean, the merchant called the individual self and the boat called the world perish - as if by misfortune.
ਮਯ੍ਯਨਂਤਮਹਾਂਭੋਧਾਵਾਸ਼੍ਚਰ੍ਯਂ ਜੀਵਵੀਚਯਃ ।
ਉਦ੍ਯਂਤਿ ਘ੍ਨਂਤਿ ਖੇਲਂਤਿ ਪ੍ਰਵਿਸ਼ਂਤਿ ਸ੍ਵਭਾਵਤਃ ॥ 2-25॥
Translation (ਭਾਵਾਰ੍ਥ):
In me, the infinite ocean, it is a wonder: the waves called individual beings arise, collide, play, and dissolve - all by their own nature.
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