Ashtavakra Gita – Chapter 20

॥  जनक उवाच ॥

Ch. 20 Sh.01
क्व भूतानि क्व देहो वा क्वेन्द्रियाणि क्व वा मनः ।
क्व शून्यं क्व च नैराश्यं मत्स्वरूपे निरंजने ॥ २०-१॥
क्व-where भूतानि-the five great elements क्व- where देहः-body वा- or क्वे- where इन्द्रियाणि-the senses क्व- where वा-or मनः-the mind क्व-where शून्यम्- nothingness क्व- where च- and नैराश्यम्- despair, hopelessness मत्-in my स्वरूपे-true nature निरंजने- unstained, taintless

Where are the elements, the body, the organs, the mind? Where is the void? Where is despair? My nature is transparent clearness.

क्व भूतानि क्व देहः वा क्वे इन्द्रियाणि क्व वा मनः -Where are the elements, the body, the senses and the mind? No trace of them is ever present in my own true nature, which is untainted by any upadhi. Swami Chinmayananda has given a beautiful commentery on this verse. He says: Janaka has quoted a set of three examples to represent the cause-and-effect relationship. भूतानि the five basic elements of आकाश, वायु, अग्नि, आपः प्रथिवी- space, air, fire, water and earth are the cause and the world is the effect. The world is also experienced by us at three levels – body, mind and intellect. Beyond the effect or the plurality of world, which we perceive through our body, mind and intellect is the self or consciousness. It is the illuminator of the mind and intellect. The illuminator is always different from the illuminated.
क्व शून्यम् क्व च नैराश्यम् मत् स्वरूपे निरंजने
So, when all the effects are eliminated, what remains is शून्यम् – void on the one hand or स्वस्वरूप- the self on the other. Void is a state of complete absence of things. It is just like the condition which we experience in deep sleep. This voidness and not of self has been advocated by a certain school of Buddhists. Janaka contradicts this fallacious conclusion and asks, “Where is नैराश्यम् or despair?
Janaka says he abides in निरंजने स्वरूपे in the serene repose of stainless self.

Ch. 20 Sh.02
क्व शास्त्रं क्वात्मविज्ञानं क्व वा निर्विषयं मनः ।
क्व तृप्तिः क्व वितृष्णात्वं गतद्वन्द्वस्य मे सदा ॥ २०-२॥

क्व शास्त्रम् क्व आत्मविज्ञानम् क्व वा निर्विषयम् मनः
क्व तृप्तिः क्व वितृष्णत्वम् गतद्वन्द्वस्य में सदा
क्व-where शास्त्रम्- science, scripture क्व- where आत्मविज्ञानम्-self-knowledge क्व- where वा-or निर्विषयम्- bereft of objects मनः- mind क्व- where तृप्तिः-contentment क्व- where वितृष्णत्वम्-desirelessness गतद्वन्द्वस्य – for one who is free from pairs of dualities में- for me सदा- always

Where are the scriptures? Where is the knowledge of self? Or where is the mind not attached to sense objects? Where is contentment, where is desireless-ness for me who am ever free from the sense of duality of pairs of opposits.

क्व शास्त्रम् क्व आत्मविज्ञानम् क्व वा निर्विषयम् मनः
Where are the scriptures? Where is the knowledge of self? Or where is the mind not attached to sense objects?
The शास्त्रम् or scripture and Guru help you to become free from desire, attachment and fear. With this help, one does not arrogate for himself the ownership and benefit of his actions. One becomes free from ego and egocentric plurality.
आत्मविज्ञानम् is self knowledge. The scriptures give us a clear knowledge of blissful perfect nature of self. It is not only knowledge of God but his experience subjectively. Janaka is enjoying the bliss of self-knowledge.Who needs self-knowledge? Only an ignorant man seeks to know himself or talks of acquiring knowledge. निर्विषयम् मनः the mind bereft of sense objects. When you say there is mind, then you have a thought. In Brahman, where is no thought of jiva, jagat and Brahman.

क्व तृप्तिः क्व वितृष्णत्वम् गतद्वन्द्यस्य मे सदा
Where is contentment, where is desireless-ness for me who am ever free from the sense of duality of pairs of opposites. तृप्तिः, or contentment or वितृष्णत्वम् desireless-ness comes are two phases of the same coin. A man who has completely vancquished desire ever remains contented. He is Purna or complete. He does not need any thing or feels that he is lacking anything. He is ever in the state of God-bliss.
गतद्वन्द्यस्य one who is free from the pairs of opposites. सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ – he remains the same in happiness and misery; profit or loss; and victory or vanquisment. It does not mean that he has lost the sense of feeling and touch. What it means is that he has emotional stability to remain the same in dual conditions without unhealthy ractions.
In this verse janaka describes three qualities of a man of realization which he has himself experienced subjectively. These are: निर्विषयम् मनः, तृप्तिः- वितृष्णत्वम्, गतद्वन्दः

Ch. 20 Sh.03
क्व विद्या क्व च वाविद्या क्वाहं क्वेदं मम क्व वा ।
क्व बन्ध क्व च वा मोक्षः स्वरूपस्य क्व रूपिता ॥ २०-३॥

क्व विद्या क्व च अविद्या क्व अहम् क्व इदम् मम क्व वा
क्व बन्धः क्व च वा मोक्षः स्वरूपस्य क्व रूपिता

क्व- where विद्या-knowledge क्व- where च-and अविद्या- ignorence क्व- where अहम्-“I” क्व- where इदम्- this मम- mine क्व- where वा-or क्व- where बन्धः- bondage क्व- where च- and वा-or मोक्षः-liberation स्वरूपस्य-of my true nature क्व- where रूपिता- attribute

Where is knowledge and where is ignorance? where is “I”, where is “this”? and where is “mine”? where is bondage and where is liberation? Where is an attribute to the nature of my infinite self?

क्व विद्या क्व च अविद्या क्व अहम् क्व इदम् मम क्व वा
What is knowledge or ignorance? What is this called “I”. “mine”, or “this”? The words aham, idam mama (I, this object and mine meaning anything belonging to me) are valid only in the relative field. In the first verse of this chapter Janaka has negated the mind as क्व वा मनः, where is the mind? When the mind is annihilated, the ego is also erased. There is no PFT or perceiver, feeler and thinker. So, no field of objects are recognized. therefore, there is no question of aham and idam. In the absolute self, there is no world of objects
क्व बन्धः क्व च वा मोक्षः स्वरूपस्य क्व रूपिता
What is bondage or liberation. Where is an attribute to the nature of my infinite self? Bondage and liberation are the thoughts of the mind. Mind turned towards the sense objects is bondage and the mind turned towards God is liberation. I am free from all attributes and abide in the infinite nature of self.
मन एव मनुष्याणां कारणं बन्धमोक्षयोः।
बन्धाय विषयासंगो मुक्त्यै निर्विषयं मनः ॥
~ अमृतबिन्दु उपनिषद्

Ch. 20 Sh.04
क्व प्रारब्धानि कर्माणि जीवन्मुक्तिरपि क्व वा ।
क्व तद् विदेहकैवल्यं निर्विशेषस्य सर्वदा ॥ २०-४॥
क्व प्रारब्धानि कर्माणि जीवन्मुक्तिः अपि क्व वा ।
क्व तत् विदेह कैवल्यम् निर्विशेषस्य सर्वदा
क्व- where प्रारब्धानि- commenced, undertaken कर्माणि- actions जीवन्मुक्तिः-liberation in life अपि-also क्व- where वा- or क्व- where तत्- that विदेह-without body कैवल्यम्- absolution, liberation (liberation after death) निर्विशेषस्य-undifferentiated सर्वदा- always

Where is prarabdha karma? Where is liberation in life or even liberation after death for me, the ever undifferentiated?
क्व प्रारब्धानि कर्माणि जीवन्मुक्तिः अपि क्व वा
Where is the prarabdha karma or jivanmukti for me the undiferentiatied consciousness? Prarabdha karma is the chain reaction supposed to persist from the past into the present and toward the future. It is a part of the sanchita (accumulated) karma that has been set out to be suffered in the present.
जीवन्मुक्तिः
Wikipedia defines a jivanmukta as below:
“A jivanmukta, literally meaning liberated while living, is a person who, in the advaita vedanta philosophy, has gained complete self-knowledge and self-realisation and attained kaivalya or moksha, thus is liberated while living and not yet died”.
A jivanmukta has burnt his sanchita karmas in the fire of spiritual knowledge. He does not add to more karma to his karma bank because all his actions are done without any selfish interest. His actions become non-actions. So, no karma bondage for him. During his life he suffers the prarabdha karma and as soon as they are extinguished, his life is terminated.
तत् विदेह कैवल्यम् निर्विशेषस्य सर्वदा And where is liberation for him after death? Liberation during his lifetime or after his death is only in the perspective of of one who is still attached to the body and mind and not for a person who has transcended the ego and attained Godhood. So, Janaka is denying the timing of attaining realization for him because, in Brahman there is no time and space.

Ch. 20 Sh.05
क्व कर्ता क्व च वा भोक्ता निष्क्रियं स्फुरणं क्व वा ।
क्वापरोक्षं फलं वा क्व निःस्वभावस्य मे सदा ॥ २०-५॥

क्व कर्ता क्व च वा भोक्ता निष्क्रियम् स्फुरणम् क्व वा ।
क्व अपरोक्षम् फलम् वा क्व निःस्वभावस्य मे सदा ॥
क्व- where कर्ता- the doer क्व- where च-and वा-or where भोक्ता-the enjoyer निष्क्रियम्- cessation of activities स्फुरणम्- raising out of thoughts क्व- where वा- or क्व- where अपरोक्षम्- direct knowledge, experience फलम्-fruit or reflected knowledge वा-or क्व- where निःस्वभावस्य- devoid of natural attributes, free from personal character में-for me सदा- always

Where is the doer or enjoyer? Where is the cessation of thoughts or raising of thoughts? Where is direct knowledge or reflected knowledge for me, who am ever devoid of natural attributes?

क्व कर्ता क्व च वा भोक्ता निष्क्रियम् स्फुरणम् क्व वा
Where is the doer or enjoyer? Where is the cessation of thoughts or raising of thoughts? Janaka again adduces a set of questions which are pertinent at the level of the body-mind complex but becomes irelevent at the level of Brahman. कर्ता and भोक्ता, the doer and enjoyer presupposes the presence of ego. The ego who is lodged in the mind is the doer and enjoyer of the fruits of action. He lives in a life of duality constantly tossed between likes and dislikes. Janaka says, when the mind is transcended, the ego ceases to exist and therefore the sense of doer and enjoyer evoperates.
निष्क्रियम् स्फुरणम् क्व वा – Where is the cessation of thoughts or raising up of thoughts when the mind is inactivated (निष्क्रियम्). Inactivated means in fact liquidated.
क्व अपरोक्षम् फलम् वा क्व निःस्वभावस्य मे सदा Where is direct knowledge or reflected knowledge for me, who am ever devoid of natural attributes (निःस्वभावस्य, निर्गुण). According to Vedanta, the there are three kinds of knowledge. Pratyaksha (empirical), paroksha (conventional) and aparoksha (transcendental, reflected or direct). Aparoksha or direct knowledge is the highest kind of knowledge. It is nirvikalpa or the thoughtless state. It is the realization of truth that अहम् ब्रह्मास्मि (I am Brahman). It is objectless consciousness. Janaka says, क्व अपरोक्षम् फलम् वा? Where is the transcendental knowledge or reflected knowledge for me who is ever stationed in my own glory? Swami Chinmayanda says that फलम् or fruit means the reflected knowledge. The reflected knowledge is objectless knowledge. This knowledge is gained by the mind when it reaches out to the object through the sense organs.

निःस्वभावस्य मे सदा for me who is ever devoid of natural attributes. निःस्वभावः means स्वभाव रहित without natural attributes nirguna. The svabhava of a man is prompted always by ego and egocentric desires. He has an irresistible fascination for sense gratification. He lives in a life of duality tossed between likes and dislikes. Janaka means to say that he is beyond the swabhava of human beings.

Ch. 20 Sh.06
क्व लोकं क्व मुमुक्षुर्वा क्व योगी ज्ञानवान् क्व वा ।
क्व बद्धः क्व च वा मुक्तः स्वस्वरूपेऽहमद्वये ॥ २०-६॥

क्व लोकम् क्व मुमुक्षुः वा क्व योगी ज्ञानवान् क्व वा
क्व बद्धः क्व च वा मुक्तः स्वस्वरूपे अहम् अद्वये
क्व-where लोकम्-the world क्व- where मुमुक्षुः-an aspirant for liberation वा-or क्व- where योगी-a man of contemplation ज्ञानवान्- man of realiztion क्व- where वा-or क्व- where बद्धः-the bound man क्व- where च-and वा-or मुक्तः-one liberated स्वस्वरूपे-my own nature अहम्-I अद्वये- I who am non-dual.

Where is the world and where is the aspirant for liberation; where is the contemplative man and where is the man of realization, where is the soul in bondage and where is the liberated soul for me who am non-dual by nature?
क्व लोकम् क्व मुमुक्षुः वा क्व योगी ज्ञानवान् क्व वा
Where is the world and where is the seeker of liberation; where is the contemplative man and where is the man of realization. भुभुक्षुः मुमुक्षुः. A man of the world has desire and attraction and so, acquires and enjoys the sense objects. A man of liberation gets free from the tentacles of attraction and ties to live in his freedom.
क्व बद्धः क्व च वा मुक्तः स्वस्वरूपे अहम् अद्वये
where is the soul in bondage and where is the liberated soul for me who am non-dual by nature?
Janaka gives a set of three opposites in this verse. They are: the world and seeker of liberation; a contemplative man and a realized man, and thirdly a man bound by the world and one free from the bondage of world.
In dream we may see mountains, people, incidents and involvements. What is all this when you awake from the dream? They are projections of the mind. They are not real.
In a jivanmukta, there is no mind and so, all the things and events connected with the erstwhile mind comes to naught. If you set your mobile phone to factory settings, your data, pictures and apps are erased. When you go to turiya state, the jagrut state appears as dream. So, Janaka is giving his experience of turiya state in this verse. The world and its apparition are unreal.

Ch. 20 Sh.07
क्व सृष्टिः क्व च संहारः क्व साध्यं क्व च साधनम् ।
क्व साधकः क्व सिद्धिर्वा स्वस्वरूपेऽहमद्वये ॥ २०-७॥

क्व सृष्टिः क्व च संहारः क्व साध्यम् क्व च साधनम् ।
क्व साधकः क्व सिद्धिः वा स्वस्वरूपे अहम् अद्वये ॥ २०-७॥

क्व-where सृष्टिः-creation क्व- where च-and संहारः-destruction क्व- where साध्यम्- end क्व- where च-and साधनम्- means क्व- where साधकः-the seeker क्व- where सिद्धिः- success or accomplishment वा-or स्वस्वरूपे- in my own nature अहम्- I अद्वये- who am non-dual

Where are creation and destruction? Where is the end and the means? Where is the seeker and success for me, abiding in my own non-dual self?

Janaka has considered five aspects of an endeavour performed in material world. They are: सृष्टि creation of an object or idea, साध्य practicability, साधनम् instrument, device, means employed, सिद्धि its fulfillment and संहारः its loss.

क्व सृष्टिः क्व च संहारः क्व साध्यम् क्व च साधनम्
Where are creation and destruction? Where is the end and the means? स्रुष्टि स्थिति लय, creation, sustenance and dissolution of the world are the false notions and play of the mind. When the world itself is negated, there is no question of its creation and destruction. क्व च साध्यम् क्व च साधनम् or the means of attaining godhood and the accomplishment meaning self-realization are the disciplines employed by a sadhaka or seeker of truth.
क्व साधकः क्व सिद्धिः वा स्वस्वरूपे अहम् अद्वये
Where is the seeker and success for me, abiding in my own non-dual self?
When the ego is completely set at naught, the mind becomes निर्विषयम्, निष्क्रियम् and निरंजनम्. Such a mind is the means to attain the end goal or siddhi. When you have reached there, all the means of discipline, practices and goal become redundant. After you have reached your destination, your air ticket and boarding pass become invalid. When janaka has attained Godhood what is the use of sadhana, sadhya and sadhaka, siddi etc.

Ch. 20 Sh.08
क्व प्रमाता प्रमाणं वा क्व प्रमेयं क्व च प्रमा ।
क्व किंचित् क्व न किंचिद् वा सर्वदा विमलस्य मे ॥ २०-८॥

क्व प्रमाता प्रमाणम् वा क्व प्रमेयम् क्व च प्रमा ।
क्व किंचित् क्व न किंचिद् वा सर्वदा विमलस्य मे ॥ २०-८॥

क्व- where प्रमाता- one who obtains true knowledge, knower प्रमाणम्- the means or tools to obtain true knowledge, proof, evidence reasoning वा-or क्व- where प्रमेयम्-the object of true knowledge, hypothesis, to be ascertained, conclusion of reason, measurable क्व- where च- प्रमा- real knowledge, means of reason क्व- where किंचित्- anything क्व- where न किंचिद्- nothing वा-or सर्वदा-always विमलस्य- pre में- for me
Where is the knower? Where is the means or proof to obtain knowledge? Where is the known, or knowledge itself? Where is anything? Where is nothing? For me, I am pure Awareness.

Prama
Real knowledge
Prameyam
Means of acquiring prama or true knowledge
Pramata
One who obtains true knowledge knower
Pramanam
Means or proof to obtain true knowledge

Prama: True transparent knowledge. यथाथानुभवः प्रमा. True knowledge is necessary to attain the aim of life which is salvation. Identifying rope as a rope and not as a snake in prama. Attainment of true knowledge is possible with the understanding of the following:

Aprama: Seeing the rope and identifying it as a snake. False knowledge.
Prameya: object of knowledge. Each and everything in the universe give us a knowledge. So, there are many objects for prameya. In botany, details of plants, leaves and fruits is prameya. In Vedanta, the 25 principles of creation पंचविंशति तत्व are the prameya. In ayurveda tridosha is the prameya.
Pramata: One who obtains true knowledge, knower
Pramanam: means to obtain true knowledge. यथाथानुभवः प्रमा, तत्साधनम् च प्रमाणम्. Tool utilized for obtaining knowledge is called pramanam. Without the means to obtain true knowledge the objects of true knowledge (Prameya) and the person obtaining true knowledge (Pramata) are incapable of knowing the truth. There are four methods of pramana.
Pratyaksha: Knowledge through direct perception of sense organs
Anumana: Knowledge through inference. If there is smoke, you infer that there must be fire.
Aptopadesha: Knowledge obtained from wise people, Guru and scriptures. If youdo not know the way, ask those who are returning.
Yukti: Knowledge obtained by intelligence and assessment. There were two lame friends. They used to go to town fdor some petty earning. One the way one of them said to the other, “Hey here is a patch of cucumber creepers. They look so good and fresh. Stop, let us eat them”. The other askd, are there any livestocks feeding on them. Is there a compound around the patch? Is there any security. The first one said “No”. The blind man said, well it must be poisonous then. This is called yukti.

All the four factors, prama, prameya, pramata, and pramana play an important role in the perception of true knowledge. Hence without the means to obtain true knowledge (pramana) the person obtaining the true knowledge (pramata) are incapable of knowing the truth.
Janaka says, “I have transceded the mind which is responsible for misapprehension of the world as real. Consequently, I am free from the the triple gunas and ignorenace. I am not contaminated by the world and objects. I am ever pure”.

Ch. 20 Sh.09
क्व विक्षेपः क्व चैकाग्र्यं क्व निर्बोधः क्व मूढता ।
क्व हर्षः क्व विषादो वा सर्वदा निष्क्रियस्य मे ॥ २०-९॥

क्व विक्षेपः क्व च ऎकाग्र्यम् क्व निर्बोधः क्व मूढता ।
क्व हर्षः क्व विषादः वा सर्वदा निष्क्रियस्य मे ॥ २०-९॥

क्व- Where विक्षेपः-distraction क्व- Where च-and ऎकाग्र्यम्-concentration क्व- Where निर्बोधः-dullnness क्व- Where मूढता- delusion क्व- Where हर्षः-delight, joy क्व- Where विषादः-sorrow, despair वा- or सर्वदा- always निष्क्रियस्य-actionless में-for me

Where is distraction, concentration, knowledge or delusion? Where is joy or sorrow? For me who am ever actionless.
क्व विक्षेपः क्व च ऎकाग्र्यम् क्व निर्बोधः क्व मूढता ।
क्व हर्षः क्व विषादः वा सर्वदा निष्क्रियस्य मे ॥
In this verse Janaka refers to five types of distractions, hurdles or vighna, one faces during meditation. These are:
विक्षेपः and ऎकाग्र्य नाशः distraction or concentration. The mind flows everywhere except to the point of concentration. A man of realization does encounter this problem.
निर्बोधः and मूढता Knowledge and morbid condition of mind. The mind is in a state of suspension. This is called कषाय in the science of dhyana.
हर्षः – विषादः ecstacy and stunning. The mind becomes delighted in harsha and stunned in Kashaya.
सर्वदा निष्क्रियस्य मे- There is no distraction in me who does not take to any activity including meditation. The hurdles for meditation can come to only two types of people. One who does not meditate at all. Another who has advanced in meditation and faces this obstruction to meditation. Janaka alwlays remains in brahmakara vrutti and he become Brahman. For him there is no obstruction because he does not meditate.

Ch. 20 Sh.10
क्व चैष व्यवहारो वा क्व च सा परमार्थता ।
क्व सुखं क्व च वा दुखं निर्विमर्शस्य मे सदा ॥ २०-१०॥

क्व च एषः व्यवहारः वा क्व च सा परमार्थता ।
क्व सुखम् क्व च वा दुःखम् निर्विमर्शस्य मे सदा ॥ २०-१०॥
क्व-where च-and एषः-this व्यवहारः-transaction वा- or क्व- where च-and सा- that परमार्थता-transendental reality क्व- where सुखम्-happiness क्व- where च-and वा-or दुःखम्-misery निर्विमर्शस्य-free from all deliberations में-to me सदा-always

Where is relativity, where is transcendence; where is happiness or misery for me who am ever empty of any thought.

क्व च एषः व्यवहारः वा क्व च सा परमार्थता ।
Where is this transaction of the world that trades the objects of desire? And what is that transcendental reality? When the mind not under control it gushes towards objects of enjoyment and attraction for sense gratification. In such cases certainly, the spiritual practice of uprama or withdrawl of the mind and sense organs are necessary. Since there is no distraction in the state of realized self where is the need for him for uprama?
क्व सुखम् क्व च वा दुःखम् निर्विमर्शस्य मे सदा ॥
Where is happiness or misery for me, who is ever beyond any discursive (passing aimlessly from one topic to another) thought? विमर्श means arriving at a conclusion after reasoning. Krishna says in Gita ch 18.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || 18: 63||

Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.

Ch. 20 Sh.11
क्व माया क्व च संसारः क्व प्रीतिर्विरतिः क्व वा ।
क्व जीवः क्व च तद्ब्रह्म सर्वदा विमलस्य मे ॥ २०-११॥
क्व माया क्व च संसारः क्व प्रीतिः विरतिः क्व वा
क्व जीवः क्व च तत् ब्रह्म सर्वदा विमलस्य मे

क्व-where माया- illusion क्व- where च-and संसारः-world of change क्व- where प्रीतिः-attachment, affection विरतिः-detachment क्व- where वा-or क्व- where जीवः-jiva or soul क्व- where च-and तत्-that ब्रह्म-Brahman सर्वदा- ever विमलस्य-pure (dirtl-esss) में- to me

Where is illusion, where is the world of change? where is attachment or detachment? where is jiva or Brahman for me, who am ever pure?

क्व माया क्व च संसारः क्व प्रीतिः विरतिः क्व वा
Where is maya, where is the changing world, where is attachment and dispassion? Wikipedia says maya has multiple meanings. It connotes a magic show, an illusion where things appear to be present but are not what they seem. In Vedanta, maya is the principle which shows the “attributeless absolute” as having “attributes”. As against the unchanging Brahman maya is constantly changing. So, it is spiritually ureal and therefore conceals the spiritual reality. It is the source of ignorance which causes the finite empirical (verifyable, derived from experiment) ego to be mistaken as infinite self. The samsara itself is maya.
Swami Chinmayanada quotes Viveka chidamani where Shankara has demonstrated that the mind is nothng but a grosser expression of avidya (ignorance) which is the cause of bondage and rebirth. When the mind is transcended, Janaka says where is maya and where is samsara. Maya is the cause and samsara is the effect.
क्व जीवः क्व च तत् ब्रह्म सर्वदा विमलस्य मे
Where is jiva and Brahman for me who am ever pure. Purity and impurity are the characters of the mind. Desire and attachment are the expressions of the mind which binds the jiva to samsara. With the liquidation of mind, the ego, ignorance, the changing world, all disappear. The jiva realizes he is nothing but the pure attributeless, non-dualistic Brahman. There is nothng but Brahman.

Ch. 20 Sh.12
क्व प्रवृत्तिर्निर्वृत्तिर्वा क्व मुक्तिः क्व च बन्धनम् ।
कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा ॥ २०-१२॥
क्व प्रवृत्तिः निर्वृत्ति: वा क्व मुक्तिः क्व च बन्धनम्
कूटस्थ निर्विभागस्य स्वस्थस्य मम सर्वदा
क्व- where प्रवृत्तिः-activity निर्वृत्ति:- inactivity वा-or क्व- where मुक्तिः-liberation क्व- where च- and बन्धनम्-bondage कूटस्थ- immutable निर्विभागस्य-without division स्वस्थस्य-abiding in the self मम-for me सर्वदा- ever

Where is activity, where is inactivity; where is liberation or bondage for me who am ever immutable and indivisible, for me who is self alone.

क्व प्रवृत्तिः निर्वृत्ति: वा क्व मुक्तिः क्व च बन्धनम्
Where is activity and where is cessation of activity? Where is libeation and bondage? In other words where is action or inaction causing liberation or bondage. Activity refers to nishkama karmayoga or samatva buddhi yoga where liberating actions are done without sense of proprietorship. All actions are done for the pleaure of God. Such actions become non-actions. Janaka says he is ever liberated, there is no action or non-action for him.
कूटस्थ निर्विभागस्य स्वस्थस्य मम सर्वदा
For me who is immutable and indivisible who is nothing but self alone. Kutashta refers to the soul or self who remains unchanged. Kuta is the anvil of the blacksmith who keeps the the red- hot iron on it and beats it continuously to bring into different shapes. But the anvil remains unchanged amongst the chaning hot iron.
स्वस्थस्य मम सर्वदा for ever found unlimited by any change or difference.

Ch. 20 Sh.13
क्वोपदेशः क्व वा शास्त्रं क्व शिष्यः क्व च वा गुरुः ।
क्व चास्ति पुरुषार्थो वा निरुपाधेः शिवस्य मे ॥ २०-१३॥

क्व उपदेशः क्व वा शास्त्रम् क्व शिष्यः क्व च वा गुरुः ।
क्व च अस्ति पुरुषार्थः वा निरुपाधेः शिवस्य मे ॥

क्व-where उपदेशः-instruction क्व- where वा-or शास्त्रम्-scripture क्व- where शिष्यः-disciple क्व- where च-and वा-or गुरुःpreceptor- क्व- where च-and अस्ति-is पुरुषार्थः-goal of life वा- or निरुपाधेः-free from title and limitations शिवस्य-auspicious, exceedingly good में- for me

Where are instruction and scriptural injunction, where is the disciple and where is the preceptor; where indeed, is the goal of life for me, who am absolute good (shiva) and free from limitation?

क्व उपदेशः क्व वा शास्त्रम् क्व शिष्यः क्व च वा गुरुः
Where is the teaching, teacher or scriptures? The distinction of teacher and the taught and the holy book are obviated after realization.
These distinctions are only for early seekers. They are the ideas of mind. So not real.
क्व च अस्ति पुरुषार्थः वा निरुपाधेः शिवस्य मे
पुरुषार्थः connotes four goals of life. These are dharma, artha, kama and mokhsa. The first three are material goals or the goals in life and the last one is the spiritual or the goal of life. निरुपाधेः-free from title and limitations. Acharya Shankara describes Brahman as नित्यशुद्धबुद्धमुक्त् स्वभावम् ब्रह्मेति Brahman is everpure, intelligent and free. These are infact the upadhis. Janaka says I am free from all upadhis or conditionings.
शिवस्य मे for me the absolute good and auspicious. The term Shiva connotes Brahman, the pure infinite self which is the substratum of the cosmos.

Ch. 20 Sh.14
क्व चास्ति क्व च वा नास्ति क्वास्ति चैकं क्व च द्वयम् ।
बहुनात्र किमुक्तेन किंचिन्नोत्तिष्ठते मम ॥ २०-१४॥

क्व च अस्ति क्व च वा न अस्ति क्व अस्ति च एकम् क्व च द्वयम्
बहुना अत्र किम् उक्तेन किंचित् न ऊत्तिष्ठते मम

क्व- where अस्ति-is क्व- where च-and वा-or न-not अस्ति- क्व- where अस्ति-is च-and एकम्-the one unity क्व- where च-and द्वयम्- two, duality बहुना-much अत्र-here किम्-what need उक्तेन-by saying किंचित्-anything न-not ऊत्तिष्ठते-rises, emanates मम- from me

Where is existence or non-existence? Where is unity or duality? Nothing emanates from me. No more can be said.
क्व च अस्ति क्व च वा न अस्ति क्व अस्ति च एकम् क्व च द्वयम्
Where is existence or non-existence? Where is the one unity or duality?
अस्ति न अस्ति indicates सत् न असत् . नासतो विद्यते भावः For the unreal, there is no existence. The unreal exists seemingly. It is mithya. What is the meaning of unreal? The vedantic literature describes that which was not there in the beginning and which will not be in the end is called unreal. It seemingly exists in the middle आद्यावंतॆ च यन्नास्ति वर्तमनेपि तथैवच. What is not there in the beginning and at the end is called unrel. The waves are not real. The ocean is real. They seemingly exist in the middle. The body and the world have temporary existence. So, they are asat or unreal.
The next question is what is real or sat? नाभावो विद्यते सत: For the eternal there is no cessation. Brahman or Atman is real and eternal, he was there in the beginning and continues to be thre evern after dissolution. He is indestructible, pure, all-knower, substratum. He lies beyond existence and non-existence.
एकम् च द्वयम् I am beyond non dual and dual concept. In the verse 20: he mentioned that he abides in non-duality स्वस्वरूपे अहम् अद्वये. But in this verse, he mentions that
ऎकम् च द्वयम् न च अति मे I do not have the concept of duality and non-duality. He goes beyond the distinction of one and two because these are interpretations of the mind. When the mind is obliterated (चित्त निवृत्ति) all the judgments of the mind are also automatically liquidated. The state of Godhood does not admit any distinction.
बहुना अत्र किम् उक्तेन किंचित् न ऊत्तिष्ठते मम
what is the use of speaking more? Nothing indeed emanates from me. In the Bhagawad Gita also, Krishna empolys this technic He says, बहुना अत्र किम् उक्तेन what is the purpose of speaking more? I have already said all there is need to say. Krishna employs this technik in the concluding his discourse on vibhuti yoga in 10th chapter of Gita. Gita. He says:
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥१०:४२॥

What is the need of this detailed knowledge, O Arjuna!
Suffice to say that I continuously support the entire cosmos by a very fraction of my divine power.

In this verse Janaka concludes his own experience of the supreme state. It is indeed the opinion of Ashtavakra because he has used his disciple Janaka to explain his own experience of transcendental existence.
It may be asked, how can Ashtavakra talk to the world from the self as the self. Where is the world for him? With whom does he talk? It is true becase there is no question of understanding God from the realm of senses. That is why in the Upanishads have employed the double process of denial and assertion of “neti neti”. Here Ashtavakra is speaking to the world in his state of sadeha mukti. (Liberated even when he is living, also called Jivanmukti). He has attained the supreme state but still he lives in his body to exhaust all prarabdha vasanas. So, he is able to share his experience with the world because he still transacts with the world. He is not living in the world but the world is living in him.

॥ ॐ तत्सत् ॥