Ashtavakra Gita – Chapter 2

॥ जनक उवाच ॥
Ch. 2 Sh.01

अहो निरंजनः शान्तो बोधोऽहं प्रकृतेः परः ।
एतावन्तमहं कालं मोहेनैव विडम्बितः ॥ २-१॥
ahō niraṁjanaḥ śāntō bōdhō:’haṁ prakr̥tēḥ paraḥ |
ētāvantamahaṁ kālaṁ mōhēnaiva viḍambitaḥ || 2-1||

अहो निरंजनः शान्तः बोधः अहम् प्रकृतेः परः एतावन्तम् अहम् कालम् मोहेन ऎव विडम्बितः अस्मि

ahō niraṁjanaḥ śāntaḥ bōdhaḥ aham prakr̥tēḥ paraḥ ētāvantam aham kālam mōhēna eva viḍambitaḥ

अहो-O निरंजनः-stainless, taintless शान्तः-at peaceful बोधः-consciousness, knowledge अहम्-I प्रकृतेः- from nature परः-beyond अस्मि- I am एतावन्तम्-so much कालम्- time अहम्-I was मोहेन-by delusion ऎव only- विडम्बितः-bewildered, fooled

अहो निरंजनः शान्तः बोधः अहम् प्रकृतेः परः एतावन्तम् अहम् कालम् मोहेन ऎव विडम्बितः अस्मि

Janaka said:
Hey! I am spotless, tranquil, pure consciousness beyond prakruti (Nature). So far I was duped by delusion.
The following discussion is based on Jayaram’s commentery.

अहो ahō – mean “oh”. This is an exclamatory word which is used when someone sees his mistake or is overcome by surprize. O! It is amazing, O! I am sorry. Upon realization of reality by Ashtavakra’s teaching Janaka uses this word to express his regret for the pitiful state of his earlier life. The regret is that of over billions of rebirths. “I” as an individualized ego lived a life of sense pursuits, seeking in them satisfaction and happiness overwhelmed by my own delusion. I was enchanted by my ego, body and mind.
निरंजनः niraṁjanaḥ – taintless, spotless, flawless, without blemish, immaculate. It is a state of perfection. Janaka says that he has become pure without faults. Liberation comes with perfection and limitless freedom. Death cannot resolve these impurities. It is only the knowledge of Brahman that removes the impurities of karma. What are the impurities of which he has been absolved?
1. The duality of knower and known.
2. Egoism of body and mind
3. Delusion of body, mind and intellect as real “I”.
4. Desire to acquire, possess and enjoy.
5. Attachment and repulsion to worldly things
6. Triple gunas which are responsible for daivi and asuri sampatti.
7. Sanchita and Aagami karma
शान्तः śāntaḥ – tranquil, serene, peaceful, a state of zero agitation of the mind. Peace is another important outcome of self-realization. When you are pure, you will have the predominance of sattva and sattva leads to peace. In the predominance of sattva, your intelligence shines brightly, and your mind will be free from modifications. With desires suppressed, and mind stabilized, you will experience sameness to the pairs of opposites. You will not react to either pleasure or pain, or to the ups and downs of your life. As your mind calms down and the feeling of dispassion becomes stronger, you will take everything in your stride and become a pure observer, without prejudice, preference, or judgment. It is complete emotional integration.
बोधः bōdhaḥ – to know, to realize, to awaken, consciousness. In the present context it refers to self-realization or inner awakening. It is an inner transformation from body consciousness to God consciousness.
अहम् aham – I, refers to consciousness
प्रकृतेः परः prakr̥tēḥ paraḥ – I have transcended the nature (prakruti or maya). Human body represents the field of nature or क्षेत्र (kṣētra). They are made of 24 tattvas or elements namely, five great elements (पञ्महाभूत pañmahābhūta), five organs of perception (पंचज्ञानॆन्द्रियाणि), five organs of action (पंचकर्मेन्द्रियाणि paṁcajñānendriyāṇi), five pranas (पंच प्राणाः paṁca prāṇāḥ), and the four thought modifications (मनस्, बुद्धि buddhi, चित्त citta, and अहंकार ahaṁkāra. They act according to predominance of their Guna.
When Janaka says that he has transcended para prakruti, what he means is that it no longer troubles him as he recognizes it as a part of the body but not him. It is external to him.
एतावन्तम् कालम् ētāvantam kālam –All these years of several births
अहम् मोहेन ऎव mōhēna – by delusion, ignorance only
विडम्बितः viḍambitaḥ – I was troubled by, duped by delusion. Janaka responded to the instruction he received from Ashtavakra stating that his delusion or misunderstanding had gone as he realized that he was pure and perfect, peaceful, beyond Nature, and free from delusion.
What are the delusions which torment a sadhaka?
1. Lack of discretion, mistaking unreal for the real or vice versa. We may not be aware that we are under delusion.
2. Delusion of ownership and doer-ship
3. Delusion that ego is the real self. The self does not assert itself but remains in the background as a passive witness. Ego plays a central role in the life of an individual. It takes responsibility for all actions and decisions thereby giving an impression that it is the real self. You will not notice it as long as the mind is turned outside. Delusion is the natural state of the mind. Purity, tranquility, freedom from bondage to Nature, and freedom from delusion, constitute the natural state of the Self.

In Bhagawad Gita Arjuna says to the Lord. “All my delusion have been vanquished by your teaching”

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव।।18.73।।

naṣṭō mōhaḥ smr̥tirlabdhā tvatprasādānmayācyuta |
sthitō:’smi gatasandēhaḥ kariṣyē vacanaṁ tava||18.73||

Arjuna said O Acyuta, (my) delusion has been destroyed and memory has been regained by me through your grace. I stand with my doubt removed; I shall follow your instruction.

Ch. 2 Sh.02

यथा प्रकाशयाम्येको देहमेनं तथा जगत् ।
अतो मम जगत्सर्वमथवा न च किंचन ॥ २-२॥
yathā prakāśayāmyēkō dēhamēnaṁ tathā jagat |
atō mama jagatsarvamathavā na ca kiṁcana || 2-2||

यथा अहम् प्रकाशयामि एकः देहम् एनम् तथा जगत् अतः मम जगत् सर्वम् अथवा न च किंचन
yathā prakāśayāmi ēkaḥ dēham ēnam tathā jagat ataḥ mama jagat sarvam athavā na ca kiṁcana
यथा- just as अहम्-I प्रकाशयामि-illumine meaning create एकः-alone देहम्-the body एनम्– this तथा-similarly जगत्-the world also (I illumine) अतः- thus मम-mine जगत्-the world सर्वम्-all अथवा-or न-not च-and किंचन-anything(is mine)

This body here shines by light; even so the world shines by my light. Therefore all are mine and verily nothing is mine in this world.

यथा अहम् प्रकाशयामि एकः देहम् एनम् तथा जगत् अतः मम जगत् सर्वम् अथवा न च किंचन
There are three ideas in this verse. The first one is that self is the cause of life as well as creation. The second one is that the universe and the body belong to the self. He is its true owner. The third one is that the self has manifested and un-manifested states. In the former he has materiality and in the latter he has nothing. Let us examine these ideas in detail.
यथा अहम् प्रकाशयामि एकः देहम् एनम् तथा जगत् yathā prakāśayāmi ēkaḥ dēham ēnam tathā jagat –
Just as I illumine this body, so also I illumine the cosmos. The body is the microcosm, and the universe is the macrocosm. They are made up of the same elements and realities and run on the same natural principles and functions. Creation or existence is described in this verse as an illumination. Just as the self the sun too, illumines everything and pours life into living beings. His illumination is directly reflected in our consciousness. If we are pure (निरंजनःniraṁjanaḥ) the illumination of the self will be bright. If you are covered with impurities of tamas the illumination will be dull. That is the reason so much importance is given for self-purification and cultivation of sattva.
अतः मम जगत् सर्वम् अथवा न च किंचन ataḥ mama jagat sarvam athavā na ca kiṁcana –
Therefore all the universe is mine, or rather nothing is mine. This looks like a riddle. In one breathe he says I am the owner of everything and in the next moment he negates it and says that nothing belongs to me.
Ishavasyopanoishad emphasises the second idea that the universe and the body belong to the self. He is its true owner. Here is the Shloka.

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत्
तेन त्यक्तेन भुंजीथा मा गृधः कस्य स्विद् धनम् ।।1 ।।

īśāvāsyamidaṁ sarvaṁ yatkiṁca jagatyāṁ jagat
tēna tyaktēna bhuṁjīthā mā gr̥dhaḥ kasya svid dhanam ||1 ।।

Everything animate and inanimate that is within the universe is controlled and owned by the Lord. One should accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well as to whom they belong.

But why Janaka says nothing is mine? This is the third idea propounded in this verse. The self has manifested and un-manifested states. In the former he has materiality and in the latter he has nothing. In the un-manifest state there is nothing other than self. No body, no universe, nothing. It is only the perfect immutable self.

These verses are not for study but for contemplation. Contemplate upon the meaning of this verse, how you illuminate your body, how you support it as its occupant, and how you are responsible for its various functions and survival. When you contemplate thus, remember that although your body is your immediate home or vehicle, your identity exists far beyond your physical self into the universe, and you are also the universal Self. It helps you to overcome your attachment to your body and enter the egoless states. When you are egoless, your mind stops objectifying things, which in turn leads to peace and stability.

Ch. 2 Sh.03

स शरीरमहो विश्वं परित्यज्य मयाधुना ।
कुतश्चित् कौशलात् एव परमात्मा विलोक्यते ॥ २-३॥
sa śarīramahō viśvaṁ parityajya mayādhunā |
kutaścit kauśalād ēva paramātmā vilōkyatē || 2-3||

सशरीरम् अहो विश्वम् परित्यज्य मया अधुना कुतश्चित् कौशलात् एव परमात्मा विलोक्यते
saśarīram ahō viśvam parityajya mayā adhunā kutaścit kauśalāt ēva paramātmā vilōkyatē

स शरीरम्-along with body अहो-O विश्वम्-the world परित्यज्य-abandoned मया-by me अधुना-right now कुतश्चित्-some कौशलात्-through skill एव-only परमात्मा-supreme self विलोक्यते- is visualized

Having renounced the universe along with the body, I now perceive the supreme self through wisdom received from my Guru.

सशरीरम् अहो विश्वम् परित्यज्य मया अधुना कुतश्चित् कौशलात् एव परमात्मा विलोक्यते

सशरीरम् अहो विश्वम् परित्यज्य मया saśarīram ahō viśvam parityajya maya –
Having renounced the world and the body, I have realized that the body and world are not real and only Brahman is real. This awareness of reality of Brahman comes only after parityajya or renouncement or vairagya. Both the body and world have to be renounced simultaneously. That is why the preposition ‘sa’ or together or concurrently with is added. Why both have to be renounced? Both of them belong to the Kshetra or nature and belong to prakruti or maya. So they are nothing but the projection of self and are anatma. Secondly the body and world are objects of enjoyment and cause attachment and desire. Since they are impurities, interaction with them makes your consciousness impure. Hence both have to be given up. In verse 1:4 also mentioned this idea, यदि देहम् पृथक् कृत्य चिति विश्राम्य तिष्ठसि yadi dēham pr̥thak kr̥tya citi viśrāmya tiṣṭhasi; if you separate yourself from your body and rest in your consciousness, quickly there will be happiness, peace, and freedom from bondage.
Having no ego, no feeling and emotion is true renunciation. Living like you are already dead is true renunciation. It may sound a little shocking to those who do not like to think about death, but to live as if one does not exist while one is still alive is what true renunciation is. It is giving up all hope, fear, desires, likes and dislikes relationships, ownership, identity, and expectation. Nothing matters to a true renunciant, even his own life.

अधुना कुतश्चित् कौशलात् एव परमात्मा विलोक्यते
adhunā kutaścit kauśalāt ēva paramātmā vilōkyatē –

I now perceive the supreme self through wisdom received from my Guru. अधुना adhunā means right now after being instructed by my Guru Ashtavakra.
कुतश्चित् कौशलात् एव kutaścit kauśalāta ēva – through some skill imparted to me by the Guru. What is this skill imparted by the Guru? It is about making your choices. It is about viveka and vairagya. Viveka or discretion is about real and unreal things; right and wrong methods of practice etc. You cannot exercise discretion if your mind is disturbed by attraction and repulsion. Therefore cultivating a stable mind is the first prerequisite. Four practices have been advocated for achieving stability of mind. These are शम, दम, उपरम, तितीक्षा and समाधान (śama dama uparama titīkṣā and samādhāna साधन चतुष्टय sādhana catuṣṭaya). These are control of mind, control of sense organs, and withdrawal from worldly pursuits, and endurance to difficulties, trust in scriptures and Guru, and concentration or focussing capacity. This is what is meant by the word skill or kauśalāta.
परमात्मा विलोक्यते paramātmā vilōkyatē – perceives the supreme Brahman. As your attention shifts form body and mind to Brahman, the self becomes revealed. It is not an intellectual understanding but self-experience.

Ch. 2 Sh.04

यथा न तोयतो भिन्नास्तरंगाः फेनबुद्बुदाः ।
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम् ॥ २-४॥
yathā na tōyatō bhinnāstaraṁgāḥ phēnabudbudāḥ |
ātmanō na tathā bhinnaṁ viśvamātmavinirgatam || 2-4||

यथा न तोयतः भिन्नाः तरंगाः फेनबुद्बुदाः आत्मनः न तथा भिन्नम् विश्वम् आत्मविनिर्गतम्
yathā na tōyataḥ bhinnāḥ taraṁgāḥ phēnabudbudāḥ ātmanaḥ na tathā bhinnam viśvam ātmavinirgatam
यथा-just as न-not तोयतः-from water भिन्नाः-different तरंगाः-waves फेन-foam बुद्बुदाः-bubblesआत्मनः-from self न-not तथा-so aslo भिन्नम्-different विश्वम्-the wntire world आत्म-self विनिर्गतम्-arising from, emanating from

Just as the waves, foam and bubbles are not different from the water, so also all creation streaming out from the self is not different from it.

यथा न तोयतः भिन्नाः तरंगाः फेनबुद्बुदाः आत्मनः न तथा भिन्नम् विश्वम् आत्म विनिर्गतम्-

यथा न तोयतः भिन्नाः तरंगाः फेनबुद्बुदाः yathā na tōyataḥ bhinnāḥ taraṁgāḥ phēnabudbudāḥ –
just as the waves, foam and bubbles are not different from water. The waves, foam and bubbles are modification of water. All the three have one quality in common; they have a time of birth and death. They are impermanent. Similarly creation is a phenomenon with a beginning and end. It gives an impression of being real. Dream also gives a hope of being real during its existence.

आत्मनः न तथा भिन्नम् विश्वम् आत्म विनिर्गतम्- ātmanaḥ na tathā bhinnam viśvam ātmavinirgatam –
so the universe, streaming forth from the self is not different from self. According to advaita philosophy the atman is the material and efficient cause for the creation of universe. viśvam ātmavinirgatam means the world emanating forth from Atman. The mud is the material cause of the pot. The pot is nothing but the mud, with a name and form superimposed on it. Similarly atman is the material cause for the creation of universe. Different names and forms are superimposed on it. Just as the waves, foam and bubble are nothing but the sea water and are non-different from it, so too the universe is nothing but the self and non-different from the self. An effect is nothing but the cause in another form.

Ch. 2 Sh.05

तन्तुमात्रो भवेद् एव पटो यद्वद् विचारितः ।
आत्मतन्मात्रमेवेदं तत्वद्विश्वम् विचारितम् ॥ २-५॥
tantumātrō bhavēd ēva paṭō yadvad vicāritaḥ |
ātmatanmātramēvēdaṁ tatvadviśvam vicāritam || 2-5||

तन्तुमात्रः भवेत् एव पटः यद्वदत् विचारितः आत्मतन्मात्रम् एव इदम् तद्वत् विश्वम् विचारितम्
tantumātraḥ bhavēt ēva paṭaḥ yadvadat vicāritaḥ ātmatanmātram ēva idam tadvat viśvam vicāritam

तन्तुमात्रः (तन्तु- thread मात्रः-alone)- thread only भवेत्-is एव-certainly पटः-the cloth यद्वदत्-as विचारितः-analyzed आत्मतन्मात्रम् (आत्म-self तत्-that मात्रम्-alone)-nothing but the self एव-only इदम्-this तद्वत्-so aslo विश्वम्-world विचारितम्-examined closely
भवति-becomes

तन्तुमात्रः भवेत् एव पटः यद्वदत् विचारितः आत्मतन्मात्रम् एव इदम् तद्वत् विश्वम् विचारितम्

Just as a cloth upon close examination is found to be made up of strands of thread even so the universe when examined carefully is found to be made of stuff of self.
तन्तुमात्रः भवेत् एव पटः यद्वदत् विचारितः tantumātraḥ bhavēt ēva paṭaḥ yadvadat vicāritaḥ –
Upon close examination of a cloth, we find that it is all made up of strands of thread (tantumātraḥ). We examine a cloth peace for its weaving, fibre, dye and texture. You never feel that it is a modification of cotton, nylon or other fibres. We falsely think it to be separate from thread.

आत्मतन्मात्रम् एव इदम् तद्वत् विश्वम् विचारितम् ātmatanmātram ēva idam tadvat viśvam vicāritam –
Upon careful examination, it becomes clear that this universe is constituted of nothing but self. We look upon it as separate from the self just as we look upon the cloth as separate from thread. This is an illusion. We can find out our mistake regarding the cloth with little reasoning. We have to similarly get rid of our illusion regarding universe.
The self is the material and intelligent cause of creation. An effect is the modification of cause. So there is nothing other than self in the universe. He is both matter and consciousness. He is the subject and object. Just as every organ and process in your body is part of you and represents you, every aspect of creation is a part of Brahman and represents him.
This idea of Brahman being the cause of the universe is explained in other scriptures also. Brahman is described as the thread which holds different worlds like beads in a necklace. He is also compared to a spider which weaves a net around itself by its body exude and later draw it into its own body. Similarly Brahman is the material and intelligent cause of creation.

Ch. 2 Sh.06

यथैवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा ।
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ॥ २-६॥
yathaivēkṣurasē klr̥ptā tēna vyāptaiva śarkarā |
tathā viśvaṁ mayi klr̥ptaṁ mayā vyāptaṁ nirantaram || 2-6||

यथा एव इक्षुरसे क्लृप्ता तेन व्याप्ता एव शर्करा तथा विश्वम् मयि क्लृप्म् मया व्याप्तम् निरन्तरम्
yathā ēva ikṣurasē klr̥ptā tēna vyāptā ēva śarkarā tathā viśvam mayi klr̥pm mayā vyāptam nirantaram

यथा एव-just as शर्करा – sugar इक्षुरसे- from the sugar- cane juice क्लृप्ता- is crystallized तेन- by that, meaning sugar cane juice व्याप्ता-pervaded एव-entirely तथा-so also विश्वम्-the world मयि-in me क्लृप्म्-produced, crystallized मया-by me व्याप्तम्-pervaded निरन्तरम्- constantly, ceaselessly

Just as the sugar which is crystalized from sugarcane juice is wholly permeated by the juice, so also the whole universe which is created in me is permeated by me uninterruptedly.

यथा एव इक्षुरसे क्लृप्ता तेन व्याप्ता एव शर्करा तथा विश्वम् मयि क्लृप्म् मया व्याप्तम् निरन्तरम्
Three analogies are given to explain the position of Brahman in creation. In 2:4 it was explained that the waves, bubbles and foam that arise from water are not different from water, so also the creation that streams out of self is not different from self. The self also pervades it all over. In the second metaphor verse 2:5, it was explained that just as the thread pervades the cloth, the self also pervade the entire universe. The universe is made of me. In 2:6, the self is compared to sugar cane juice. Sugar is compared creation that appears in the self. Arjuna saw the whole creation including himself in the self. Just as the juice is wholly pervaded in sugar, the self also pervades the creation. In Brihadaranyaka Upanishad in a mixture of salt water, salt is compared to Brahman and water to creation of existence.

Ch. 2 Sh.07

आत्माज्ञानाज्जगद्भाति आत्मज्ञानान्न भासते ।
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद् भासते न हि ॥ २-७॥
Ātmājñānājjagadbhāti bhāti ātmajñānānna bhāsatē |
rajjvajñānādahirbhāti tajjñānād bhāsatē na hi || 2-7||

आत्म अज्ञानात् जगत् भाति आत्म ज्ञानात् न भासते रज्जु अज्ञानात् अहिः भाति तत् ज्ञानात् भासते न हि
ātma ajñānāt jagat bhāti ātma jñānāt na bhāsatē rajju ajñānāt ahiḥ bhāti tat jñānāt bhāsatē na hi

आत्म अज्ञानात्-from ignorance of self जगत्-the world भाति-appears आत्म ज्ञानात्-from the knowledge of self न-not भासते-appears रज्जु अज्ञानात्-from the ignornce of rope अहिः-the snake भाति-appears तत्-from that ज्ञानात्-knowledge भासते-appears न-not हि- indeed

The world appears because of ignorance of self and disappears with knowledge of self. Even as the snake appears by non-cognition of rope and disappears with its cognition. In simple language, we may state that when the self is realized our mental picture of world disappears just as when the rope is realized our delusion of snake disappears.

आत्म अज्ञानात् जगत् भाति आत्म ज्ञानात् न भासते रज्जु अज्ञानात् अहिः भाति तत् ज्ञानात् भासते न हि

आत्म अज्ञानात् जगत् भाति आत्म ज्ञानात् न भासते ātma ajñānāt jagat bhāti ātma jñānāt na bhāsatē –
When the mind is awake to the body and ego awareness it shuts itself from the knowledge of self. The mind reflects the world rather than the self. The mind keeps you distracted and ignorant of your true identity. It is the source of desire and attachment. Our seers recognized the fact that mind is the obstacle in self-ralization. Amrita bindu Upanishad says:
मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च।
अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम्‌॥ १॥

manō hi dvividhaṁ prōktaṁ śuddhaṁ cāśuddhamēva ca|
aśuddhaṁ kāmasaṁkalpaṁ śuddhaṁ kāmavivarjitam–|| 1||

The mind is said to be of two kinds: pure and impure. Impure mind is possessed of thoughts and desires where as pure mind is devoid of
thoughts and desires. 

When a yogi transcends the mind, it becomes pure and the self shines brilliantly. The delusion of the world disappears.

रज्जु अज्ञानात् अहिः भाति तत् ज्ञानात् भासते न हि rajju ajñānāt ahiḥ bhāti tat jñānāt bhāsatē na hi-
The serpent appears due to ignorance of rope and disappears due to knowledge of rope. This metaphor has been used in Vedanta very often to describe the illusion of the world due to non- perception of self. An illusion appears as long as we do not recognize the object on which the illusion has been superimposed. Serpent is an illusion superimposed on rope. It disappears as soon as you realize that it is only the rope seen like a serpent due to dim light. The rope is the self. Serpent is the ego. The illusion of ego arises in the mind. The ego appears as the self because of your ignorance and delusion.
When you realize your error of perception and see the truth, you become free from maya and mental modifications. This does not mean that the world of plurality disappears. It means that you are not troubled by them anymore and remain equal to exposure of dualities of life like attraction and aversion.

Ch. 2 Sh.08
प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः ।
यदा प्रकाशते विश्वं तदाहं भास एव हि ॥ २-८॥
prakāśō mē nijaṁ rūpaṁ nātiriktō:’smyahaṁ tataḥ |
yadā prakāśatē viśvaṁ tadāhaṁ bhāsa ēva hi || 2-8||

प्रकाशः मे निजम् रूपम् न अतिरिक्तः अस्मि अहम् ततः यदा प्रकाशते विश्वम् तदा अहम् भास एव हि
prakāśaḥ mē nijam rūpam na atiriktaḥ asmi aham tataḥ yadā prakāśatē viśvam tadā aham bhāsa ēva hi

प्रकाशः-light मे-my निजम्-innate रूपम्-form न-not अतिरिक्तः-different अहम् अस्मि-I am ततः-from that यदा-when प्रकाशते-manifests विश्वम्-the world तदा-then अहम्-I भास-shine एव-alone हि- indeed

Light is my true nature. I am not other than that. When this universe manifests indeed, it is I alone who shine.

When etc .—^The nature of the Self is Chit,
Pure Consciousness, which makes possible knowledge
of the phenomenal world. The world itself is material
and has no consciousness of its own by which to reveal
itself. It cannot be known unless the light of Self
illumines it. The manifestation of the world therefore
implies really the manifestation of the Self.]

प्रकाशः मे निजम् रूपम् न अतिरिक्तः अस्मि अहम् ततः यदा प्रकाशते विश्वम् तदा अहम् भास एव हि

प्रकाशः मे निजम् रूपम् न अतिरिक्तः अस्मि अहम् prakāśaḥ mē nijam rūpam na atiriktaḥ asmi aham –
My real nature (rūpam) is light not other than that. Light is my form. I am not different from it. Note there is a double emphasis. I am the light; I am not different from light. The seer further states that the same light that shines in him also shines in the whole universe and its source is the seer himself. The life as consciousness brings to our awareness all our physical, mental and intellectual experiences. In this sense the Upanishad uses the word self as the light. The sense organs and the organs of action are able to work because of the light of consciousness behind them. In Brihadaranyaka Upanishad it is said: आत्मस्य ज्योतिः भवति ātmasya jyōtiḥ bhavati (the self is his light). “Where the sun and the moon have both set, the fire has gone out, and speech has stopped, Yajnyavalkya! What exactly serves as the light for man”? The self serves as the light. It is through the light of the self that he sits, goes out, works and returns. Light is the capacity to know.

यदा प्रकाशते विश्वम् तदा अहम् भास एव हि yadā prakāśatē viśvam tadā aham bhāsa ēva hi –
When the world is illuminated it is “I” alone who shine.
Here are some examples as to how the consciousness of self shines.

1. During creation due to the light of self maya projects the plurality of the world right from the basic element of space to the macrocosm.
2. The sun, moon, stars galaxy and all the objects in the space are working in orderly manner dueto the light of the self.
3. The self shines in our body, mind and intellect and make it sentient. The intellect is not as pure as the self; still it has some intensity and brilliance. Because of it we are able to think, discern and reason.
4. The sense organs and organs of action are able to function becasue of the shining light of the atman.
5. The world iself is material and has no consciousness of its own. It cannot be known unless the light of the self shines on it. The manifestation of the self therefore implies the manifestation of self.
   Gita 13:33 says,
   यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
   क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३:३४॥

yatha prakasayaty ekah krtsnam lokamimam ravihkshetram ksetri tatha krtsnam prakashayati bharata 13: 34

O Bharata (Arjuna), as the one sun illumines the entire world, so does the lord (Atma, God and his reflection as the soul) illumine the whole field

Ch. 2 Sh.09

अहो विकल्पितं विश्वमज्ञानान्मयि भासते ।
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा ॥ २-९॥
ahō vikalpitaṁ viśvamajñānānmayi bhāsatē |
rūpyaṁ śuktau phaṇī rajjau vāri sūryakarē yathā || 2-9||

अहो विकल्पितम् विश्वम् अज्ञानात् मयि भासते रूप्यम् शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा
ahō vikalpitam viśvam ajñānāt mayi bhāsatē rūpyam śuktau phaṇī rajjau vāri sūryakarē yathā

अहो-Oh विकल्पितम्-wrongly conceived विश्वम्-the universe अज्ञानात्-through ignorance मयि-in me भासते-appears रूप्यम्- silver शुक्तौ-in the mother of pearl फणी-snake रज्जौ-on a rope वारि-water सूर्यकरे (सूर्य-swun करे-ray)-in the sunlight यथा-just as

O! The universe appears in me conceived through ignorance, even as silver appears in the mother-of-pearl, snake appears in the rope and water in the sunbeam.

अहो विकल्पितम् विश्वम् अज्ञानात् मयि भासते रूप्यम् शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा

All these three are classical examples of adhyasa illusion.
अहो विकल्पितम् विश्वम् अज्ञानात् मयि भासते vikalpitam viśvam ajñānāt mayi bhāsatē –
vikalpitam means imagined, mistaken. I can perceive the world because of my ignorance of reality.
रूप्यम् शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा rūpyam śuktau phaṇī rajjau vāri sūryakarē yathā –
Just as silver appears in the mother of pearl, snake appears on a rope and water in the sunbeam.
The world outside me as well as the world inside me is not real. They are superimposed on me by the vikalpitam or mistaken mind. The world inside me is also modelled on outside world. I am its creator and sustainer. It is coloured by my thoughts, desires and attachments. Without me it cannot exist. It is totally dependent on me. The inner world disturbs me as much as the outer world. It becomes a source of karma and bondage because I perform actions according to it. Both my external world and internal world are unreal or vikalpa meaning imagined therefore untrue. This is the maya or delusion.
Hence, if I want to overcome Maya, I have to restrain my mind and senses and remain awake when they are asleep, just as a seer does. It is possible only in a state of deep contemplation or self-absorption. Then I realize that beyond the visible world and beyond the subtle worlds is the world of pure consciousness, which is the Self, or the world of Brahman. When you enter that state one will be free from duality and delusion and see things as your own projections.

Ch. 2 Sh.10
मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति ।
मृदि कुम्भो जले वीचिः कनके कटकं यथा ॥ २-१०॥

mattō vinirgataṁ viśvaṁ mayyēva layamēṣyati |
mr̥di kumbhō jalē vīciḥ kanakē kaṭakaṁ yathā || 2-10||

मत्तः विनिर्गतम् विश्वम् मयि एव लयम् ऎष्यति मृदि कुम्भः जले वीचिः कनके कटकं यथा
mattaḥ vinirgatam viśm mayi ēva layam eṣyati mr̥di kumbhaḥ jalē vīciḥ kanakē kaṭakaṁ yathā

मत्तः-from me विनिर्गतम्-emanated विश्वम्-the universe मयि-in me एव-only लयम्-dissolution ऎष्यति-will attain मृदि-in clay, in earth कुम्भः-pot जले-in water वीचिः-wave कनके-in gold कटकं- bracelet यथा-just as

Just as the pot dissolves into clay, the wave into the water, or the bangle into gold, so the universe which has streamed forth from me will attain dissolution in me.

मत्तः विनिर्गतम् विश्वम् मयि एव लयम् ऎष्यति-The world which has originated from me will attain dissolution in me. To explain this three metametaphors are given in the second line.
मृदि कुम्भः जले वीचिः कनके कटकं यथा-
Just as the pot dissolves into clay, the wave into water and the bracelet into gold. Clay is not different from the pot, the waves from the water.
Different names and forms are superimposed on the material cause of clay to make it a pot, pitcher, pipe etc.
Similarly pluracity of the world is superimposed on Atman. And the world is not different from me. These three metaphors are examples of material cause. Atman is also the material cause of the universe which comes through superimposition of names and forms on Atman. With the dawn of knowledge, the names and form vanish, and in the end only Atman remains even as wave becomes water as its name and form vanish.

मृदि कुम्भः जले वीचिः कनके कटकं यथा

One of the central arguments of the Advaita is that creation is a projection rather than a transformation. It is called vivartavada, which is in contrast to parinamavada (theory of transformation) of the Samkhya, Shaiva Siddhanta, and the Vishishtadvaita schools. According to it, the cause does not transform into effect. Instead it projects an alternate reality.
According to Parinamavada, effects manifest when causes are modified into their effects. If you go by this argument, you have to accept that cause and effect are inseparable and represent two sides of the same reality. Both cause and effect are either distinct realities or variations of the same reality. In both cases, if the cause is real, the effect has to be real since effects cannot be unreal when causes are real and vice versa. Both cause and effect must be either real or unreal but cannot be both. However, when you view creation as a projection, then the cause and effect does not have to be the same. The cause can be real and the effect can be unreal, just as you and your imagination or your dream.

Advaita says that the cause of all is real while the projection that arises from it is a temporary and an illusion. The world is a dream of God. Just as the sun is real while the light that is reflected on the surface of a lake or a pond is unreal, Ishwara is real while the world he projects is unreal and temporary.

Your world comes into existence when you wake up. It disappears when you fall asleep. In between your mind keeps creating your reality according to your desires, attachments, and likes and dislikes.

In this verse we are introduced to the idea that God is not only the efficient cause but also the material cause. He provides the material with which the world and beings are created. The Self is not only pure consciousness but also the materiality. The one substance undergoes numerous modifications to appear as innumerable forms. They have a beginning and an end, whereas, the Self, or the source from which they arise, has neither. Creation resolves itself into its causes and leaves no trace of it. In the end what stays is the one indivisible, eternal, indestructible truth, the Self. –Jayaram

Ch. 2 Sh.11

अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे ।
ब्रह्मादिस्तम्बपर्यन्तं जगन्नाशोऽपि तिष्ठतः ॥ २-११॥
ahō ahaṁ namō mahyaṁ vināśō yasya nāsti mē |
brahmādistambaparyantaṁ jagannāśō:’pi tiṣṭhataḥ || 2-11||

अहो अहम् नमः मह्यं विनाशः यस्य नः अस्ति मे ब्रह्मादिस्तम्बपर्यन्तम् जगत् नाशे अपि तिष्ठतः

ahō aham namaḥ mahyaṁ vināśaḥ yasya naḥ asti mē brahmādistambaparyantam jagat nāśē api tiṣṭhataḥ

अहो-Oh अहम्-I नमः-salutations, adoration मह्यं-to me विनाशः- destruction यस्य-whose नः-not अस्ति- is there मे-to me (in the absolute sense) ब्रह्मादिस्तम्बपर्यन्तम् (ब्रह्म- Brahma आदि-starting from स्तम्ब पर्यन्तम्-to a tuft of grass )- from the creator down to a blade of grass जगत्-world नाशे-in case of destuction अपि-also तिष्ठतः- existing

Wonderful I am! Adoration to myself who know no decay and survive even the destruction of the world right from Brahma (creator) to a blade of grass

Suppose you are walking on an uphill and you are tired. Just then you see a beautiful lake with a canopy of trees where you can rest. What happens? You will be filled with joy and gratitude. This is what happened to the seer who after the years of arduous spiritual journey where he meets many difficulties and overcame barriers and ultimately realization dawns upon him. He subjectively experiences Brahman. The second chapter is the verbalization of the seer who finds that he is none other than Brahman. He is overwhelmed with joy and ecstasy.

अहो अहम् ahō aham – “Aham” generally means ego, pride, arrogance, individuality, or the sense of I am. Aham also means self. The difference between them is mainly with regard to their relative states. The ego is the Self in duality. The Self is one without that duality. The ego arises in the Self from the perception of the world as an object and from the desires and attachments that arise from it.

नमः मह्यं namō mahyaṁ – Salutation to my true nature. Here I indicates non- dual supreme self. He does not see any objects of the world, and feels no sense of ownership, beneficiary-status, desires, attraction and repulsion, and attachment to objects. Everything is subject to decay and death, but the self ever survives. Why does he say salutations to me; because the realized do not worship an idol or an image; if they did, it is duality. He does not see anything other than the self.
विनाशः यस्य नः अस्ति मे –I know no decay or destruction
ब्रह्मादिस्तम्बपर्यन्तम् जगत् नाशे अपि तिष्ठतः

Right from the creator Brahma down to a blade of grass. The ego is contantly undergoing the change owing to the chanes in the body. It is changing its nature every moment giving rise to a new ego. But transcending all these changes abides the Brahman which is ever immutable.

Ch. 2 Sh.12

अहो अहं नमो मह्यं एकोऽहं देहवानपि ।
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः ॥ २-१२॥
ahō ahaṁ namō mahyaṁ ēkō:’haṁ dēhavānapi |
kvacinna gantā nāgantā vyāpya viśvamavasthitaḥ || 2-12||
अहो अहम् नमो मह्यम् एकः अस्मि अहम् देहवान् अपि क्वचित् गन्ता न आगन्ता व्याप्य विश्वम् अवस्थितः
ahō aham namō mahyam ēkaḥ aham dēhavān api kvacit gantā na āgantā vyāpya viśvam avasthitaḥ

अहो-Oh अहम्-I नमो-salutation, adoration मह्यम्-to me एकः-one अहम्-I देहवान्-having a body अपि-even क्वचित्-anywhere गन्ता-going कुतः-anywhere न- not आगन्ता-coming अहम् –I व्याप्य-having pervaded विश्वम्-the world अवस्थितः- abiding, remaining अस्मि- I am

Wonderful I am, adoration to myself who, though with a body “am one” (with consciousness). Neither I go anywhere nor come from somewhere but ever abide pervading the universe.

अहो अहम् नमो मह्यम् एकः अहम् देहवान् अपि क्वचित् गन्ता कुतः न आगन्ता अहम् व्याप्य विश्वम् अवस्थितः अस्मि

अहो अहम् नमो मह्यम् ahō aham namō mahyam ēkaḥ aham- Hey! Wonderful! Here are my salutations to me. The seer has transcended the body identity and abides ever centred in the supreme self. He has aligned with the supreme and finds no separation from him. When you are centred in supreme consciousness you see universal non-dualistic awareness. In the beginning it is possible that absolute consciousness is mixed with perceptual consciousness and the influence of gunas. Still you will see the difference in the silence of the mind when you were body-centric and God centric. As you progress you will be centred in the pure consciousness.
एकः अहम्-
The seer does not see duality between him and the consciousness. That is why he uses the word ēkaḥ aham. He has transcended the body identity and stays alwzays entred in the supreme. He does not see multiplicity in the world. He sees his own image everywhere.
अहम् देहवान् अपि aham dēhavān api –Although I have a body with a form and boundary I am one with consciousness. Body implies gross, subtle and the five sheaths.
क्वचित् गन्ता कुतः न आगन्ता -kvacit gantā na āgantā – When you are centred in universal consciousness, there is nowhere for you to go and come. If you have to go somewhere you have to walk the way. If you have to speak to someone your word should be heard by him. You always need to do some effort with your sense organ to reach out to him. When you deal with another person or watch an organism in a microscope or star in a telescope, you get a feeling of duality of watching something outside your boundary of the body. When you depend on the body senses and mind the duality never ceases. This is what happens when you are centred in the body.

अहम् व्याप्य विश्वम् अवस्थितः अस्मि
vyāpya viśvam avasthitaḥ – I pervade the universe. As a limited body mind and intellect the ego or the limited self can move about here and there in the phenomenon of time and space. When I subjectively realize and experience that I am the divine self, I realize that all movements are in me but not by me; just as in the space all movements of objects are possible but objects cannot move inside space.

Jayaram adds:
True seers do not worship images
In this verse and the previous one, the seer saluted himself saying, “Oh mine, salutations to my Self.” Why did he do that? He did not say salutations to God or the Supreme Self. He said that he would offer salutations to himself rather than to anyone. There is a profound truth hidden in this. You should worship none but your Self. Such awareness arises from the pure state of non-duality.
In spiritual life you have to acknowledge that you are a divine being. You have the Self (Ishvara) firmly established in you. It is the eternal, supreme, transcendental Self, who is worthy of worship and veneration. The wise ones are aware of it. They renounce the world and try to overcome the duality between themselves and the object of their worship. Eventually, they overcome the distinction between the knower and the known and between the worshipper and the worshipped. As the Bhagavadgita declares, they will realize that in the sacrifice of life they are sacrificers, the sacrificed, and the object of sacrifice.
Ignorant people worship gods and demigods as if they are separate beings. The self-realized ones worship God as their very Selves. From a physical perspective you may not see the unity of all creation, but when you realize your essential nature as the eternal Self, you will see yourself everywhere, and realize that you cannot worship anyone except your Self because there is no one else.
People worship God as a separate being because they relate to him through their senses and see him as an object, image, or entity. If you rely upon your senses, you envision the world as entities or objects. The true image worshippers are those who rely exclusively upon their names and forms and remain cantered in their bodies.
Ch. 2 Sh.13
अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः ।
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम् ॥ २-१३॥

ahō ahaṁ namō mahyaṁ dakṣō nāstīha matsamaḥ |
asaṁspr̥śya śarīrēṇa yēna viśvaṁ ciraṁ dhr̥tam || 2-13||

अहो अहम् नमः मह्यम् दक्षः न अस्ति मत्समः असंस्पृश्य शरीरेण येन विश्वम् चिरम् धृतम्
ahō aham namaḥ mahyam dakṣaḥ na asti matsamaḥ asaṁspr̥śya śarīrēṇa yēna viśvam ciram dhr̥tam

अहो- Ohअहम्-I नमः-salutatipon, adoration मह्यम्- to myself दक्षः- competant न- not अस्ति-exists मत्समः (मत्-me समः-equal)-equal to me असंस्पृश्य-without touching शरीरेण-by body येन-that by whom विश्वम्- the whole world चिरम्-forever धृतम्- is supported

Wonderful I am; adorations to me. There is no one as competent as me, who am holding the universe for all eternity without touching it with my body.

अहो अहम् नमः मह्यम् दक्षः न अस्ति मत्समः असंस्पृश्य शरीरेण येन विश्वम् चिरम् धृतम्
अहो अहम् नमः मह्यम् ahō aham namaḥ mahyam –
Wonderful! Here are my salutations to me. Janaka is describing his new experienced prowess as the limitless self.
दक्षः न अस्ति मत्समः dakṣaḥ na asti matsamaḥ –
Here is none who is as skilful as me. He defines his infinite power. dakṣaḥ is dexterity. As a being (jiva), we develop skill and dexterity by learning, training, perfecting, and improving. However, the Self does not have to go through that learning curve.
The purusha (Self) is eternally perfect, complete, and immutable. All the knowledge and intelligence are inherent to him. Hence, he knows without the need to know and performs the duties of creation, preservation and destruction without any exertion or the use of physical force. His will is spontaneously translated as action in the field of Nature.
असंस्पृश्य शरीरेण येन विश्वम् चिरम् धृतम् asaṁspr̥śya śarīrēṇa yēna viśvam ciram dhr̥tam –
I am holding the universe that means I create, maintain and destroy (स्रुष्टि स्थिति लय sruṣṭi sthiti laya) the universe without ever touching it with my body. Jayaram adds: In the ultimate essence, you are not a human being, not a species, not a Hindu, not an Indian nor American nor African. You are not young or old, male or female. They are the titles and labels you wear upon your name and form to protect you, or to secure your place and position in society. These are the labels which apply tpo beings. They are empty in themselves, and drop away as soon as you transcend the body consciousness.
You are the eternal Supreme Self. Everything else is a projection or an illusion of the Self. So is the case with the material universe in which we live. It is a projection or a super imposition on the Supreme Self and cannot exist on its own without him for support. It is superimposed on him, just as a dream is superimposed upon your consciousness when you are asleep. Your dreams are similar to creation in many respects. They arise and subside spontaneously without any apparent purpose. You remain a witness to what goes on, just as the Self is said to be the witness of its own creation. You are that Self.
असंस्पृश्य शरीरेण asaṁspr̥śya śarīrēṇa-
without out touching by the body.
Your dreams may seem real when you are dreaming, but you know that they are mere projections. You cannot physically touch them although you are their support. You are part of your dream but you are not truly in it. You create it, watch it, pervade it, hold it in yourself and envelop it. Yet you are never in physical contact with it. The same is true with regard to the worlds that arise in the dream of the Supreme Being. He creates them, pervades them, watches them and envelops them, but there is no physical contact with them. It is the same with space. Space also supports the whole universe. All the objects, worlds, planets, stars and galaxies float in it. All movements, formations and projections happen in it. Yet, there is no physical connection. Space bears them all without any physical contact.

Ch. 2 Sh.14
अहो अहं नमो मह्यं यस्य मे नास्ति किंचन ।
अथवा यस्य मे सर्वं यद् वाङ्मनसगोचरम् ॥ २-१४॥

ahō ahaṁ namō mahyaṁ yasya mē nāsti kiṁcana |
athavā yasya mē sarvaṁ yad vāṅmanasagōcaram || 2-14||

अहो अहम् नमःमह्यम् यस्य मे न अस्ति किंचन अथवा यस्य मे सर्वम् यत् वाङ्मनसगोचरम्
ahō aham namō mahyam yasya mē na asti
kiṁcana athavā yasya mē sarvam yat vāṅmanasagōcaram

अहो-Oh अहम्-I नमः-salutations मह्यम्-to me यस्य-whose मे-mine न-not अस्ति-bewlongs किंचन- anything अथवा-or यस्य-of whom मे-mine सर्वम्-everything यत्-which वाङ्मनसगोचरम् (वाक्-word मनस –mind गोचरम्-cognized by)-cognized by speech, and mind .

Wonderful I am; salutations to me. I have nothing whatsoever or possess all that is thought and spoken of.

अहो अहम् नमः मह्यम् यस्य मे न अस्ति किंचन अथवा यस्य मे सर्वम् यत् वाङ्मनसगोचरम्

when nothing exists except the Self. Or it may
mean that the Self being unattached, nothing belongs
to it.
^ All etc.—Because the Self has created the
universe and supports it.
” Thought etc .—This phrase refers to the phenomenal
nature of the universe,—for only phenomena
can be thought and spoken about.]

अहो अहम् नमः मह्यम् ahō aham namaḥ mahyam – Wonderful! Here are my salutations to me. Janaka is describing his new experienced prowess as the self after the teaching by his Guru.

यस्य मे न अस्ति किंचन yasya mē na asti kiṁcana-
Whatever is perceived by the sense organs belongs to me because nothing exists except the self. Or it may also mean that self being unattached nothing belongs to it.
अथवा यस्य मे सर्वम् athavā yasya mē sarvam –
Everything belongs to me because self has created it and suppots it.
यत् वाङ्मनसगोचरम् yat vāṅmanasagōcaram –
All that belongs to me , all that is thought and spoken off. The seer explains here यत् वाङ्मनसगोचरम् yat vāṅmanasagōcaram whatever is perceptible to speech or word and thought belongs to him or in a way do not belong to him.

Vedanta adopts the mystic method of teaching by paradox. This is one example. Here Janaka says, “Everything belongs to me or nothing belongs to me” Self is the creator and substratum; therefore it can claim that everything in this universe belongs to it. Or in its perfect understanding of the illusionary nature of the world it can declare, “Nothing belongs to me”. Other riddles used in in Vedanta are the self is perceptible and imperceptible, immanent and transcendent, highest of the high and lowest of the low, so near and so far, has form and formless, is bound and free, the sacrifice and sacrificed, the creator and created etc.
Such contradictions arise because we are subject to duality and division and see things in relation to one another. We see the universe as a collection of diverse objects or plurality while as a subject I am watching the objects. However in the universal perspective there is no duality or division. For the universal self, everything is itself or its projections. It does not see otherness. Even the projection and manifestation also happen within him but not outside because there is no outside. Everything exists in him and enveloped by him. Is there anything outside the space?

If you visualize Brahman as a being you will see him as an object or a manifestation. If you think that he is invisible, formless, indefinable reality that is his absolute state. You can use the pronoun he, she or it because he has beyond such identity.
In the manifested state he says, “All belongs to me”. In the transcendental state he says, “Nothing belongs to me”.

Ch. 2 Sh.15

ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवम् ।
अज्ञानाद् भाति यत्रेदं सोऽहमस्मि निरंजनः ॥ २-१५॥
jñānaṁ jñēyaṁ tathā jñātā tritayaṁ nāsti vāstavam |
ajñānād bhāti yatrēdaṁ sō:’hamasmi niraṁjanaḥ || 2-15||

ज्ञानम् ज्ञेयम् तथा ज्ञाता त्रितयम् न अस्ति वास्तवम् अज्ञानात् भाति यत्र इदम् सः अहम् अस्मि निरंजनः
jñānam jñēyam tathā jñātā tritayam na asti vāstavam ajñānāt bhāti yatra idam saḥ aham asmi niraṁjanaḥ

ज्ञानम्-knowledge or knowing ज्ञेयम्-knowable तथा-as also ज्ञाता- knower त्रितयम्-the triad न-not अस्ति-exists वास्तवम्-in reality अज्ञानात्-from ignorance भाति-appeaars yo exist यत्र-where इदम्- this triad सः-that अहम्-I अस्मि-am निरंजनः- stainless

Knowledge, the knowable, and the knower, this triad does not exist in reality. I am that stainless Self in which this triad appears to exist due to ignorance

ज्ञानम् ज्ञेयम् तथा ज्ञाता त्रितयम् न अस्ति वास्तवम् अज्ञानात् भाति यत्र इदम् सः अहम् अस्मि निरंजनः
ज्ञानम् ज्ञेयम् तथा ज्ञाता त्रितयम् न अस्ति वास्तवम् अज्ञानात् भाति यत्र इदम् सः अहम् अस्मि निरंजनः
We have to consider the triad seperately uner two headings of perceptive or objective knowledge and transcendental knowledge.
Perceptive knowledge

ज्ञानम् ज्ञेयम् तथा ज्ञाता त्रितयम् न अस्ति वास्तवम् jñānam jñēyam tathā jñātā tritayam na asti vāstavam.
In reality, knowledge, knowable and knower do not exist. They are aught to be three different identities from the epistemological standpoint of learning. If you see a rose flower it becomes ज्ञेयम् or the object of enquiry or knowable. You get to know the colour shape and size of the flower from the eyes. You get its smell from the nose. You get information about the rose from the sense organs and mind. Such a knowledge is called perceptive knowledge or ज्ञानम्. The means of acquiring knowledge is called प्रमाण. The senses are the pramana. In order to know an object there should be first a seer. It creates duality of seer and seen. If I want to know the colour and form, it can be known through the means (pramana) of eyes. To use the eyes, I should identify with the eyes and become seer of the object. The process of knowing happens when we identify with the body, mind, intellect and senses. This makes me the knower or ज्ञाता. We get knowledge from all the sense organs including the eye taken here for example.
The person who gets this knowledge becomes ज्ञाता or knower. So there are three identities or त्रितयम्, triad. We consider ourselves as the knower by maya or gnorance.
The perceptive knowledge is derived from the activity of mind and senses mixed with the influence of ego. It has several limitations. It is like reflection in a mirror covered with thick layer of dust. The knowledge you get is patchy but never complete. What is knowledge to you may be ignorance to another. For example if you say sun rises in the east, an astronomer says sun never rises.

Three propositions have been made in this verse.
1. Knowledge, knower and knowable indeed do not exist. That means there is no object or rose flower, there is no perception of its attributes. Since these two are mithya it becomes clear that the ज्ञाता is never present.
2. They appear to exist due to ignorance
3. Iam the substratum on which such ignorance appears.

Transcendental knowledge
ज्ञानम् is not a perceptible knowledge. It consists in realization of the truth that the body is mutating and the self is permanent. Knowledge is not about any object and does not and does not need pramana or sense organs. It is knowledge per se; whether the object exists or not, the knowledge survives.
Since there is no object, no senses and mind ज्ञेयम् ceases to exist. Now only ज्ञाता jnyata or knower remains.
ज्ञाता the knower, kshetrajna or knower of the field or Brahman. He is not a person but pure knowledge itself. So Ashtavakra says त्रितयम् न अस्ति वास्तवम्.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोः ज्ञानं यत् ज्ञानं तत् ज्ञानम् मतम् मम kṣētrakṣētrajñayōḥ jñānaṁ yat jñānaṁ tat jñānaṁ matam mama

“The knowledge of kshetra and kshetrajna is deemed by me as constituting true wisdom”. Know that I that Kshetra. Gita

अज्ञानात् भाति यत्र इदम् सः अहम् अस्मि निरंजनः ajñānāt bhāti yatra idam saḥ aham asmi niraṁjanaḥ –

In the transcendental state, when the modifications of the mind (citta-vrittis) are put to complete rest, the duality of the knower and the known disappears, and only the knower (ज्ञाता, क्षेत्रज्ञ jñātā kṣētrajña) remains. This is the state which Ashtavakra speaks here (saḥ aham asmi niraṁjanaḥ). He speaks of the spotless or blemish-less self, which does not objectify reality or truth but contains all knowledge within itself as itself.
This is the state which Ashtavakra speaks as सोऽहमस्मि निरंजनः- I am that blemish-less awareness.

Ch. 2 Sh.16

द्वैतमूलमहो दुःखं नान्यत्तस्याऽस्ति भेषजम् ।
दृश्यमेतन् मृषा सर्वं एकोऽहं चिद्रसोमलः ॥ २-१६॥
dvaitamūlamahō duḥkhaṁ nānyattasyā:’sti bhēṣajam |
dr̥śyamētan mr̥ṣā sarvaṁ ēkō:’haṁ cidrasōmalaḥ || 2-16||

द्वैतमूलम् अहो दुःखम् न अन्यत् तस्य अस्ति भेषजम् दृश्यम् एतत् मृषा सर्वम् एकः अहम् चित् रसः अमलः
dvaitamūlam ahō duḥkham na anyat tasya asti bhēṣajam dr̥śyam ētat mr̥ṣā sarvam ēkaḥ aham cit rasaḥ amalaḥ

द्वैतमूलम् (द्वैत- duality मूलम् – rooted)- having duality as the root अहो-O दुःखम्-misery न-not अन्यत्-anything else तस्य-of that misery अस्ति-exists भेषजम्-a medicine दृश्यम्-visible भवति-is इति बोधात्- in the light of this knowledge एतत्-this मृषा – unreal सर्वम्-all एकः-One अहम्-I चिद्रसोमलः (चित्- consciousness रसः-savour essence अमलः-pure) I am the one and pure consciousness-bliss

The root cause of misery is duality, but not anything else. There is a remedy for it. That remedy is nothing but the realization that all visible objects are unreal, and that I am the one pure, blissful consciousness.

द्वैतमूलम् अहो दुःखम् न अन्यत् तस्य अस्ति भेषजम् दृश्यम् एतत् मृषा सर्वम् एकः अहम् चित् रसः अमलः

First line of the verse states the problem and the second line states solution.
द्वैतमूलम् अहो दुःखम् न अन्यत् तस्य अस्ति भेषजम् dvaitamūlam ahō duḥkham na anyat tasya asti bhēṣajam – This is problem statement. Duality is the cause of suffering. Not anything else. There is a remedy for it. The author emphasises the problem twice. He says duality is the problem. Nothing else is the problem.
The Buddha said, “Desire is the root cause of suffering”. Bhagavad Gita says that desire is caused by the attraction of senses to sense objects leading to delusion and suffering. In this verse Ashtavakra says duality is the root cause of suffering”. In reality all of them point out to the same philosophy.
The movement of senses among sense objects results in duality of subject and object which in turn creates attraction and aversion, enjoyer and enjoyed; the seer and seen, subject and object. This is due to attachment caused by desire. Attraction and aversion, likes and dislikes cause us happiness if the result is favourable to us or pain if the result is against us.

दृश्यम् एतत् मृषा सर्वम् एकः अहम् चित् रसः अमलः dr̥śyam ētat mr̥ṣā sarvam ēkaḥ aham cit rasaḥ amalaḥ –
All visible objects are unreal, and that I am the one, pure, blissful consciousness. The solution is twofold. One is to realize that all you perceive is unreal. Second one is the knowledge that you are pure, blissful supreme consciousness.
In this world everything visible (दृश्यम् एतत् मृषा सर्वम्) is an object. Technically, the knowledge you gain through scripture is also an object. The words are objects. Your mind, body, speech, and breath are all objects. Devotion, worship and every action is an object. All concepts, ideas, love, compassion, liberation, rebirth are all objects to the human mind. Unless they are objects you cannot grasp any of them through your senses. The very idea of Maya and duality arises from this. The world is a projection of God and it appears to your mind as objectification.

The mind is not trained to understand anything unless you objectify it. This is the very idea of maya. The world is a projection of God and it appears to you as a projection of your mind or as an object. You are an object to others and others are an object to you.
The whole process is witnessed by consciousness which is blissful and pure.

Ch. 2 Sh.17

बोधमात्रोऽहमज्ञानाद् उपाधिः कल्पितो मया ।
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम ॥ २-१७॥
bōdhamātrō:’hamajñānād upādhiḥ kalpitō mayā |
ēvaṁ vimr̥śatō nityaṁ nirvikalpē sthitirmama || 2-17||

बोधमात्रः अहम् अज्ञानात् उपाधिः कल्पितः मया एवम् विमृशतः नित्यम् निर्विकल्पे स्थितिः मम
bōdhamātraḥ aham ajñānāt upādhiḥ kalpitaḥ mayā ēvam vimr̥śataḥ nityam nirvikalpē sthitiḥ mama

बोधमात्रः- pure knowldge, consciousness अहम्-I अस्मि-am अज्ञानात्-from ignorance उपाधिः-labels, limitations कल्पितः-imagined, projected मया-by me एवम्-thus विमृशतः-reflecting नित्यम्- constantly निर्विकल्पे-knowledge not depending on senses, not wavering, स्थितिः-stand मम- my

I am pure intelligence. I have created attributes for myself, because of ignorance. By constantly reflecting thus I established myself in the formless state of self-absorption.

बोधमात्रः अहम् अज्ञानात् उपाधिः कल्पितः मया एवम् विमृशतः नित्यम् निर्विकल्पे स्थितिः मम

बोधमात्रः – bōdhamātraḥ
I am pure intelligence or consciousness. Bodha means knowledge. This refers to spiritual knowledge that I am Brahman. Matra means simply, merely, or pure. I am pure knowledge or consciousness. (bōdhamātraḥ). Then what is impure? Impurity refers to prakruti or anatma attachments. The jiva or the soul although is an image of the spirit, gets attached to, enamoured by the attraction and repulsions of the sense objects. He forgets his real pure nature. So he becomes impure.
The seer says I am pure knowledge. While defining the supreme you cannot use the word pure or impure which are again limitations and anatma. However in order to emphasize its supreme nature and inculcate its phenomenon such words are used.
अहम् aham – means self or I. The word self is used for the physical body which is a composite unit of body, mind intellect and ego. The word self is also used to represent the spirit or Brahman who has no attributes. In this verse Janaka the king with attributes says that he was in the grip of maya. Now he has come out of its grip by abiding in the self. He speaks as the supreme self without any upadhi.
अज्ञानात् उपाधिः कल्पितः ajñānāt upādhiḥ kalpitaḥ – Due to ignorance of my nature, I had created attributes for myself in the form of limiations such as such as body, mind, rich, poor, black, and white etc.
In general language the word upadhi means tittles like B.A, M.A etc. In Vedanta it means limitations, deception, attribute etc. I created limitations for me with labels as male, female, nationality, education, occupation, position, parentage etc. Then I have identities and relations limiting my nature. So I became an individual with dualities like desire, attraction, repulsion, pain pleasure etc. I became the subject and the world became my object. Whatever I perceive through my sense organs is objectified by me.
Beneath the apparent diversity and plurality of world there is a hidden reality which is pure consciousness. However in ordinary life you will not notice this universal awareness because of the upadhi or limitations set by you.
एवम् विमृशतः नित्यम् निर्विकल्पे स्थितिः मम ēvam vimr̥śataḥ nityam nirvikalpē sthitiḥ mama –
By constantly reflecting thus I establish myself in the formless state of self-absorption. Keeping away your mind from the upadhi of body complex, and reflecting on the core of Brahman who is present in all, who has no bondage, no attributes and बोधमात्रः bōdhamātraḥ, according to Ashtavakra you will be established निर्विकल्प समाधि nirvikalpa samādhi, the formless state of self-absorption.

निर्विकल्प स्थितिः nirvikalpa means without change, without difference, knowledge not dependent on senses. nirvikalpa sthitiḥ refers to the state of the mind where all thoughts and dialogues have stopped, the mind abides in the spirit. Mind is anatma but spirit is atma. It is a state where seer and seen become one. There is no vikalpa or difference. This word has been first used by Ashtavakra and later by Patanjali and Shankara.

Verse 1:4 says

यदि देहम् पृथक् कृत्य चिति विश्राम्य तिष्ठसि अधुना एव सुखी शान्तः बन्धमुक्तः भविष्यसि

If you separate yourself from your body and rest in your consciousness, quickly there will be happiness, peace, and freedom from bondage.

yadi dēhaṁ pr̥thak kr̥tya citi viśrāmya tiṣṭhasi |adhunaiva sukhī śāntō bandhamuktō bhaviṣyasi

If you draw your mind out of the upadhi and abide in the pure consciousness, quickly there will be happiness and freedom from bondage. You can reach that state through pratyahara (withdrawal) and samyama (concentrated meditation) and silence.

Ch. 2 Sh.18

न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्तो निराश्रया ।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम् ॥ २-१८॥
na mē bandhō:’sti mōkṣō vā bhrāntiḥ śāntō nirāśrayā |
ahō mayi sthitaṁ viśvaṁ vastutō na mayi sthitam || 2-18||

न मे बन्धः अस्ति मोक्षः वा भ्रान्तिः शान्ता निराश्रया अहो मयि स्थितम् विश्वम् वस्तुःतः न मयि स्थितम्
na mē bandhaḥ asti mōkṣaḥ vā bhrāntiḥ śāntā nirāśrayā ahō mayi sthitam viśvam vastuḥtaḥ na mayi sthitam

न-not मे-me बन्धः-bondage अस्ति-exists मोक्षः-liberation वा-neither अस्ति-exists भ्रान्तिः-delusion शान्ता-has ended निराश्रया-with cessation of any support from delusion अहो-Oh मयि-in me स्थितम्-stationed विश्वम्-the universe वस्तुःतः-in reality न-not मयि-in me स्थितम्- stationed

I have neither bondage nor freedom. The illusion having lost its support has ceased. O! The universe although it exists in me, is indeed does not exist in me.

न मे बन्धः अस्ति मोक्षः वा भ्रान्तिः शान्ता निराश्रया अहो मयि स्थितम् विश्वम् वस्तुःतः न मयि स्थितम् ​

न मे बन्धोऽस्ति मोक्षो वा na mē bandhō:’sti mōkṣō vā –
I neither have bondage nor liberation. The word “I” has to be interpreted from the perspective of Atman. These are the words of a seer who has merged his identity with the supreme self. He has overcome all distinction, duality and delusion. The ego has been silenced. Bondage and liberation is viewed from the perspective of duality. In the state of supreme consciousness there is no liberation or bondage. There is only one the consciousness.
भ्रान्तिः शान्ता निराश्रया bhrāntiḥ śāntā nirāśrayā –
Illusion has ended having lost its support. What is the illusion; the thought of freedom and bondage. How it has ended, because its basis of ignorance has been destroyed by constantly reflecting on the pure nature of self. It looses its support and vanishes.

अहो मयि स्थितम् विश्वम् वस्तुःतः न मयि स्थितम् ahō mayi sthitam viśvam vastuḥtaḥ na mayi sthitam – The universe although it exists in me, indeed does not exist in me. When from relative stand point the universe is considered to exist, it has its basis in me who am none other than Brahman. But from the absolute stand point there is no universe and “I” alone exist.
Jayaram says: Ashtavakra states in this verse that the universe was established in the Self but the Self did not exist in it. To those who are unfamiliar with the philosophical schools of Hinduism this may be difficult to understand. Ashtavakra was reaffirming here an important teaching of the Advaita, which regards the universe or creation as a projection of God. Creation is an illusion rather than a transformation, just like a movie which appears when it is projected on a screen. Neither the projector nor the screen exists in the movie but they act as the source or support. God or self is the projector, the screen is the prakruti or maya and the entire creation is projected within himself in the field (Kshetra, screen) of nature. He is the source of creation, it exists in him but he does not exist in it. Similarly my image exists in the mirror, but I do not exist in the mirror. I am independent of mirror.

Janaka makes two assertions here. One is pure self has neither liberation nor bondage. The second assertion is that the self does not require support or refuge. Support is required for all created things. You depend on your body and body depends on you, The Sea depends on the rains and the rains depend on the sea. The deities depend on us for nourishment and we depend upon them for good ecological balance. Prakruti depends on the self. But the self is only independent entity.

Ch. 2 Sh.19

सशरीरमिदं विश्वं न किंचिदिति निश्चितम् ।
शुद्ध् चिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ॥ २-१९॥

saśarīramidaṁ viśvaṁ na kiṁciditi niścitam |
śuddh cinmātra ātmā ca tatkasmin kalpanādhunā || 2-19||

सशरीरम् इदम् विश्वम् न किंचित् इति निश्चितम् शुद्ध्चिन्मात्रः आत्मा च तत् कस्मिन् कल्पना अधुना
saśarīram idam viśvam na kiṁcit iti niścitam śuddhcinmātraḥ ātmā ca tat kasmin kalpanā adhunā

सशरीरम्-with the body इदम्-this विश्वम्-universe न-not किंचित्-any such thing इति-thus निश्चितम्- certian शुद्ध्चिन्मात्रः (शुद्ध्-pure चित्-consciousness मात्र​ -alone) -only pure consciousness आत्मा-self च-and तत्-so कस्मिन्-upon which कल्पना-imagination अधुना-now

It is certain that there no such a thing as the embodied body and universe. The self is nothing but pure consciousness. What is there left for the imagination to work on now?

सशरीरम् इदम् विश्वम् न किंचित् इति निश्चितम् शुद्ध्चिन्मात्रः आत्मा च तत् कस्मिन् कल्पना अधुना
सशरीरम् इदम् विश्वम् न किंचित् इति निश्चितम् saśarīram idam viśvam na kiṁcit iti niścitam –
It is for sure that there is nothing like the embodied universe (Virat) or with the body. When you are awakened to the higher plane of consciousness you realize that the body and the world are mere projections on the self. The self is pure consciousness, bōdhamātraḥ. I created attributes of the body and world because of ignorance; Just as the image in the mirror they have no independent existence from the object. When you realize it, will you still depend upon them for your happiness and spiritual Wellbeing? No way. They are nothing. When the ignorance has ended and the awareness of self is experienced, there is no possibility of the body and universe.

शुद्ध्चिन्मात्रः आत्मा च तत् śuddhcinmātraḥ ātmā ca tat –
The self is nothing but pure consciousness. चित् मात्रः cit mātraḥ. Cit means knowledge. mātraḥ means pure. I came to this conclusion because my ignorance is destroyed.
तत् कस्मिन् कल्पना अधुना tat kasmin kalpanā adhunā –
What is there left for the imagination to work on now? A cheat sells me a golden chain. I checked about its purity with a jeweller. It turns out to be fake chain. Do I keep it in my jewellery chest anymore? Similarly, after the realization that “I am the self”, and the body and universe have no basis of their own and do not exist without the self which is their support, what is the need for me to identify with the body?

Ch. 2 Sh.20

सशरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा ।
कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ॥ २-२०॥
śarīraṁ svarganarakau bandhamōkṣau bhayaṁ tathā |
kalpanāmātramēvaitat kiṁ mē kāryaṁ cidātmanaḥ || 2-20||

सशरीरम् स्वर्गनरकौ बन्धमोक्षौ भयम् तथा कल्पनामात्रम् ऎव ऎत्तत् किम् मे कार्यम् चिदात्मनः
śarīram svarganarakau bandhamōkṣau bhayam tathā kalpanāmātram eva ettat kim mē kāryam cidātmanaḥ

सशरीरम् (स-with शरीरम्-body)-alongwith the body स्वर्गनरकौ- heaven and hell बन्धमोक्षौ- bondage and liberation भयम्-fear तथा-so aslo कल्पनामात्रम्-mere imagination ऎव-only ऎत्तत्-all this किम्-what मे-to me कार्यम्-purpose चिदात्मनः (चित्-consciousness आत्मनः-natured)

The body, universe, heaven, hell, bondage, liberation and fear exist only in imagination. Are these of any concern to me, who am nothing but pure consciousness?

सशरीरम् स्वर्गनरकौ बन्धमोक्षौ भयम् तथा कल्पनामात्रम् ऎव ऎत्तत् किम् मे कार्यम् चिदात्मनः
सशरीरम् स्वर्गनरकौ बन्धमोक्षौ भयम् तथा कल्पनामात्रम् ऎव śarīram svarganarakau bandhamōkṣau bhayam tathā kalpanāmātram eva
The body, heaven, hell, bondage, liberation and fear exist only in imagination. All that can be perceived such as sukha, dukha, dharma adharma, are all imagainations of mind but not real. I am the nothing but consciousness. Ashtavakra also says in verse 1:6: that all these are creations of mind.
धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो ।न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा ॥ १-६॥ dharmaḥ adharmaḥ sukham duḥkham mānasāni na tē vibhō na kartā asi na bhōktā āsi muktaḥ ēva asi sarvadā

Dharma, adharma, pleasure and pain, belong to the mind not to you. O Lord, you are neither the doer nor the enjoyer but one who is ever free forever.

The above phenomenon is but kalpana or imaginations. It is not real because it has a beginning and an end. The same is true with regard to the emotions like love, hatred, fear, and anger. The world is unreal because it is subject to modifications, impermanence and destruction. In contrast pure consciousness is without a cause, self- existing, independent, eternal, and indestructible.
ऎत्तत् किम् मे कार्यम् चिदात्मनः ettat kim mē kāryam cidātmanaḥ –
What this ephemeral phenomenon has to do with me who is but pure consciousness? The whole universe exists in me. Duality is the root cause of misery. I am pure blissful consciousness.
अहम् चित् रसः अमलः aham cit rasaḥ amalaḥ I am the one, pure, blissful consciousness was also emphasised in verse 2:16

दृश्यमेतन् मृषा सर्वं एकोऽहं चिद्रसोमलः ॥ २-१६॥

Ch. 2 Sh.21

अहो जनसमूहेऽपि न द्वैतं पश्यतो मम ।
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम् ॥ २-२१॥
ahō janasamūhē:’pi na dvaitaṁ paśyatō mama |
araṇyamiva saṁvr̥ttaṁ kva ratiṁ karavāṇyaham || 2-21||

अहो जनसमूहे अपि न द्वैतम् पश्यतः मम अरण्यम् इव संवृतम् क्व रतिम् करवाणि अहम्
ahō janasamūhē api na dvaitam paśyataḥ mama araṇyam iva saṁvr̥tam kva ratim karavāṇi aham

अहो-Oh जनसमूहे (जन-people समूहे-in multitude)-a crowd of people अपि-also न-not द्वैतम्-duality पश्यतः-seen मम- my अरण्यम्- far off, wilderness इव-as if संवृतम्–turned into become क्व-what रतिम्-pleasure, interest करवाणि-should I make, engage in अहम्-I

Oh! I do not find any duality or separation in the crowd of people. Therefore I have become like a wilderness. What should I attach myself to?
Use of word करवाणि
अहं किं करवाणि: What should I do?
कस्य वर्णस्य प्रयोगं करवाणि: which colour should I use?

अहो जनसमूहे अपि न द्वैतम् पश्यतः मम अरण्यम् इव संवृतम् क्व रतिम् करवाणि अहम्

अहो जनसमूहे अपि न द्वैतम् पश्यतः ahō janasamūhē api na dvaitam paśyataḥ –
Even in a crowd of people I do not see any duality. That means I do not see multiple physical bodies but I see the single self everywhere. Ordinary people see them as ‘others’, where as a realized yogi sees only the self. The mind of the ordinary people is turned outside whereas the mind of realized yogi is turned inside. One focuses upon things and the other on self.
Ashtavakra expressed the vision of non-duality in the first part of verse and explains its basis in the second part.
मम अरण्यम् इव संवृतम् क्व रतिम् करवाणि अहम् mama araṇyam iva saṁvr̥tam kva ratim karavāṇi aham –I feel like wilderness. In wilderness we feel absolutely alone. The consciousness of aloneness comes to one who has reached the advaita state. Though apparently there may be a crowd of men really he is conscious of only one supreme self. He sees the entire crowd as an extension of his body. In our physical body we have several organs but we see ourselves as one person. If the teeth bite the tongue, the eye sheds tear and the hands rush to put ice on the tongue.

Ch. 2 Sh.22

नाहं देहो न मे देहो जीवो नाहमहं हि चित् ।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा ॥ २-२२॥

nāhaṁ dēhō na mē dēhō jīvō nāhamahaṁ hi cit |
ayamēva hi mē bandha āsīdyā jīvitē spr̥hā || 2-22||

न अहम् देहः न मे देहः जीवः न अहम् अहम् हि चित् अयम् एव हि मे बन्धः आसीत् या जीविते स्पृहा
na aham dēhaḥ na mē dēhaḥ jīvaḥ na aham aham hi cit ayam ēva hi mē bandhaḥ āsīt yā jīvitē spr̥hā

I am not the body. Nor have I a body. I am not jiva. I am pure awareness. My thirst for life was indeed my bondage.

न अहम् देहः न मे देहः जीवः न अहम् अहम् हि चित् अयम् एव हि मे बन्धः आसीत् या जीविते स्पृहा

न अहम् देहः न मे देहः जीवः न अहम् अहम् हि चित्
The verse contains five important lessons or truths about us. Each of them is very useful for contemplation. They help you to know your real identity as pure awareness.

Refer to the verse 1:11 which says:

मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि ।
किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥ १-११॥

He who considers himself free becomes free and he who considers himself bound remains bound. “As one thinks so one becomes”, is a proverbial saying, and it is indeed quite true. –Swami Chinmayananda

If you think you are mere mortal you will not peruse the path of liberation. If you think that you unlimited atman you have a lot possibilities in your life of spiritual growth.
The eternal truths are:
1. I am not the body.
2. I do not own the body
3. I am not a jiva or the self, identifying with body mind and ego
4. I am chit- pure consciousness.
5. I had longing for life. That indeed was my bondage.

न अहम् देहः na aham dēhaḥ – I am not the body. The body is in the domain of nature of Kshetra. It is subject to six modifications of
अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति षड्विकारवदेतत् स्थूलशरीरम्
asti jāyatē vardhatē vipariṇamatē apakṣīyatē vinaśyatīti ṣaḍvikāravadētat sthūlaśarīram

The body includes mind and ego too. It also includes all the appendages and labels such as name, form, qualification, your power, heredity, and such identifications (उपाधि). You are aggregate of these identities, and your perspective of them. Identification with the body strengthens the triple impurities, egoism, attachments and delusion. By contemplating that I am not the body you can cultivate detachment to both name and form.

न मे देहः na mē dēhaḥ- I do not own the body, this body does not
represent me. That means I am different from the body. I did not create the body or purchased it. I have no control over its life. I have no control over what happens to it. I just happen to reside in it. So my only obligation to the body is to preserve it.
न जीवः अहम् na jīvaḥ aham- I am not jiva. Jiva is the self, identifying with body, mind and ego. It is so much enamoured with the material world and the happiness provided by it that it has forgotten its true heritage.
या जीविते स्पृहा अयम् एव हि मे बन्धः आसीत् yā jīvitē spr̥hā ayam ēva hi mē bandhaḥ āsīt– This indeed was my bondage that I had longing for life. I was so much engrossed with mundane world, its temptations and desires, dualities of life, that I forgot my real nature as birth-less and deathless awareness. I had longing for the life offered by the nature and became bound by it. It does not mean that one should not like to live. The idea conveyed by this verse is that soul does not require body or life for its existence. It is self-existent, independent and free from all modifications. Ashtavakra rejects the idea of soul.
अहम् हि चित् aham hi cit –I am pure awareness. It is beyond birth and death. I am pure consciousness. This is a very important realization and chief point of meditation. The other four are meant to lead you to this idea of awareness. This awareness becomes self-evident when one peels off the layers of ignorance, delusion, and egoism. What is consciousness? It is what remains when you separate yourself from the body and mind, the objects, emotion and thought. In chapter 1:4 Ashtavakra says, “yadi dēham pr̥thak kr̥tya citi viśrāmya tiṣṭhasi यदि देहम् पृथक् कृत्य चिति विश्राम्य तिष्ठसि “you become free from all bondage. This is called pure intelligence, awareness, or bodhamatra. Upanishad calls it प्रज्ञानम् ब्रह्म prajñānam brahma meaning Brahman is pure intelligence. The Yoga sutra says that in the state of self-absorption (Samadhi) the mind become pure whereby the Self shines in its own light.

Ch. 2 Sh.23

अहो भुवनकल्लोलैर्विचित्रैर्द्राक् समुत्थितम् ।
मय्यनंतमहाम्भोधौ चित्तवाते समुद्यते ॥ २-२३॥
ahō bhuvanakallōlairvicitrairdrāk samutthitam |
mayyanaṁtamahāmbhōdhau cittavātē samudyatē || 2-23||

अहो भुवनकल्लोलैः र्विचित्रैः द्राक् समुत्थितम् मयि अनंतमहाम्भोधौ चित्तवाते समुद्यते
ahō bhuvanakallōlaiḥ rvicitraiḥ drāk samutthitam mayi anaṁtamahāmbhōdhau cittavātē samudyatē

अहो-O Marvellous भुवनकल्लोलैः (भुवन-world कल्लोलैः –waves)-waves of worlds र्विचित्रैः-diverse, variegated द्राक्-instantly समुत्थितम्-are produced , arisen मयि-in me अनंतमहाम्भोधौ (अनंत-limitless महा-vast अम्भोधौ-in ocean )-in the limitless ocean चित्तवाते-the mental storm, wind of the mind समुद्यते –are produced

I am that limitless ocean where diverse waves of world are produced forthwith on rising of storms of wind
अहो भुवनकल्लोलैः र्विचित्रैः द्राक् समुत्थितम् मयि अनंतमहाम्भोधौ चित्तवाते समुद्यते

[The Self has been likened to a limitless ocean
where waves are produced when there is wind. There is no creation in the infinite Self. It is only when through ignorance egoism etc. come into existence that the manifold imiverse seems to present itself.
The material of all worlds is the Self itself, just as the waters that make the waves are the ocean itself. The wind creates forms ; similarly it is mind that gives ^’orm to the formless Chit.]

अहो भुवनकल्लोलैः र्विचित्रैः द्राक् समुत्थितम् ahō bhuvanakallōlaiḥ rvicitraiḥ drāk samutthitam –diverse waves arise suddenly. bhuvana means mansion or world and kallōla is waves.

The self has been likened to limitless ocean. Waves are produced when there is a storm. There is no creation in the infinite self. It is only when ignorance and egoism come into existence that the manifold universe seems to present itself. The material for all worlds is the self itself, just as the waters that make the waves is the ocean itself. The wind creates the forms of waves. Similarly it is the mind that gives form to the formless chit.- Swami Nitya swarupananda
Page 54
मयि अनंतमहाम्भोधौ चित्तवाते समुद्यते
mayi anaṁtamahāmbhōdhau cittavātē samudyatē –

In the ocean waves are produced when there is storm. The waves are likened to plurality of objects seen in the world. Cittavāta or the storms in the mind create wrong impression of the world.
In my limitless ocean arise waves by the storms of the mind.
Mahā ambha means great body of water which is represented by ocean. Cittavāta refers to storms in the mind. Samudyatē means arise.
In this and the following two verses, the author uses the metaphor of ocean to drill into our mind the concept of consciousness.

In this verse the consciousness has been likened to limitless ocean and the waves to creation. The material for the creation is the consciousness just as water is the material for the waves. Just as the waves rise and fall in the ocean, diverse worlds (vicitraiḥ) appear and disappear in the mind of supreme self. Just as winds are responsible for the waves, the modifications (cittavāta) which arise in the consciousness are responsible for the appearance and disappearance of the worlds. Ocean is one and eternal whereas the waves are temporary, diverse and numerous.
It has been emphasized in the verse 2:1 that the supreme consciousness is spotless, tranquil, and pure and beyond prakruti (niraṁjanaḥ śāntaḥ bōdhaḥ aham prakr̥tēḥ paraḥ). In this verse the author speaks about storms in the mind of consciousness. Are there storms in the mind of infinity? There is no contradiction. The wave he refers to in this verse is of the human mind which is subject to triple gunas and triple impurities (egoism, attachment and delusion). Mind is the basis of creation. In waking state we see the plurality of the world an account of the chitta vrutti. In deep sleep we have no awareness of the body, name and form. We become like an infinite ocean. So creation is imagination of the mind as described in verse 1:6 मानसानि mānasāni. It is not real.

Ch. 2 Sh.24
मय्यनंतमहाम्भोधौ चित्तवाते प्रशाम्यति ।
अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः ॥ २-२४॥
mayyanaṁtamahāmbhōdhau cittavātē praśāmyati |
abhāgyājjīvavaṇijō jagatpōtō vinaśvaraḥ || 2-24||

मयि अनंत महा अम्भोधौ चित्तवाते प्रशाम्यति अभाग्यात् जीववणिज: जगत्पोतः विनश्वरः
mayi anaṁta mahā ambhōdhau cittavātē praśāmyati abhāgyāt jīvavaṇija: jagatpōtaḥ vinaśvaraḥ

मयि-in me अनंत महा अम्भोधौ-in the limitless ocean चित्तवाते-the wind (storm) of the mind प्रशाम्यति-stilled अभाग्यात्-unfortunately जीववणिज:-the jiva (ego), the merchant trader जगत्पोतः-travelling in the the ship of the universe विनश्वरः-gets wrecked and sunk by the tides of fortune turning ill.

In me, the limitless ocean, the storms of the mind comes to rest. Unfortunately, for jiva the trader, the ship of the universe gets destroyed.

मयि अनंत महा अम्भोधौ चित्तवाते प्रशाम्यति अभाग्यात् जीववणिज: जगत्पोतः विनश्वरः

मयि अनंत महा अम्भोधौ चित्तवाते प्रशाम्यति mayi anaṁta mahā ambhōdhau cittavātē praśāmyati- In me, the limitless ocean the storm of the mind ceases. This statement is made by the self, pure consciousness. Self is the support for the body and universe just as the ocean supports the waves. Human mind is wavering in nature and makes or breaks concepts. The vacillation of the mind is compared to the storm in the sea. If the mind is calm, composed and established in the self it does not see duality. It sees nothing but the self (cittavātē praśāmyati).
अभाग्यात् जीववणिज: जगत्पोतः विनश्वरः abhāgyāt jīvavaṇija: jagatpōtaḥ vinaśvaraḥ – The unfortunate merchant in the form of jiva (body) who dealt with the objects of universe is destroyed. jagatpōtaḥ: the boat of the universe
When the mind is subject to storm and agitation it conceives universe and jiva. Jiva is the trader who uses the body as a ship and trades with the objects of world. Sailing in the ocean, he barters freedom in exchange for sense objects and worldly pleasure and in the process he accumulates sinful karma. Unfortunately he incurs loss in his trade because there is no real gain in dealing with the worldly objects. So jiva is here declared as अभाग्यवान् abhāgyavān or unlucky.
The universe and jiva reveal themselves with the manifestation of the mind. With the destruction of the mind, the universe and jiva are also destroyed and there remains nothing but self.
Verse1:11 says: yā matiḥ sā gati bhavēt, “As one thinks so one becomes. He who considers himself free becomes free and he who considers himself bound remains bound to the world.

Ch. 2 Sh.25

मय्यनन्तमहाम्भोधावाश्चर्यं जीववीचयः ।
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः ॥ २-२५॥
mayyanantamahāmbhōdhāvāścaryaṁ jīvavīcayaḥ |
udyanti ghnanti khēlanti praviśanti svabhāvataḥ || 2-25||

मयि अनन्तमहाम्भोधौ आश्चर्यम् जीववीचयः उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः
mayi anantamahāmbhōdhau āścaryam jīvavīcayaḥ udyanti ghnanti khēlanti praviśanti svabhāvataḥ

मयि-in me अनन्तमहाम्भोधौ-the limitless ocean आश्चर्यम्-amazing जीववीचयः-the waves of the individual jiva उद्यन्ति-rise घ्नन्ति-clash with each other, jostle about खेलन्ति-play प्रविशन्ति-enter (to disappear therein) स्वभावतः-according to their nature.

Oh, How amazing! In the infinite ocean of my body, the waves of individual selves arise, collide, play and disappear according to their nature.

मयि अनन्तमहाम्भोधौ आश्चर्यम् जीववीचयः उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः

मयि अनन्तमहाम्भोधौ आश्चर्यम् जीववीचयः – How incredible! In me the shoreless ocean, waves of individual selves arise, strike each other. Soul is the limitless ocean. Now, you superimpose this model on the universe itself (समष्ठि). Brahman or the Supreme Self is the limitless ocean. He is beyond space (आकाश ākāśa) and all other four elements that make up the materiality of the universe. The material universe and all the beings that appear in it constitute the waves or the transitory phenomena. They rise and fall or appear and disappear in the oceanic Self.

What are the waves? Mnd and body represent the creation. Modification arising in the mind and body such as thoughts, feeling, and sensation represent the diversity of beings and objects. (जीववीचयः)
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः

• arise, collide, play for a while and disappear according to their nature.
  The material universe is made up of 24 tattvas and 3 gunas of nature (Prakruti). Since the jiva is motivated by its predominant gunas, which compete with each other, it also engages in conflicts and competition according to their desires and essential nature (svabhava). Hence, Ashtavakra specifically referred to this propensity of the jiva to engage in conflicts (ghnanti) and competition.
  Diverse objects are compared to the waves in the pocean self. The mind and body remain active during the wakeful state. In deep sleep, they disappear as the Self alone shines. Hence, the mind and body are transient. This is the meaning of उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः.

When ignorance and karma is destroyed the waves of the ocean meaning the world of objects disappear.

Jayaram adds: Creation may be an illusion or a projection, but it is an amazing phenomenon. If you can manage to condense the whole act of creation into a play of short duration, you will be astounded by the incredible imagery that appear and disappear before your eyes just as your thoughts do. As you see waves upon waves of incredible phenomena such as things, beings and worlds appear and disappear in the space of your consciousness, you will be amazed or frightened by the diversity and splendor of God’s creation. It will be a great spectacle such as the one witnessed by Arjuna in the Bhagavad-Gita when he saw the universal form of God.