𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃

𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 closes with a final, uncompromising pointer: reality is non-dual, and the Self cannot be confined to any category the mind can invent. Across the whole dialogue, the teacher has kept repeating the same medicine in different forms: stop identifying with the body-mind and recognize yourself as the awareness in which all experience appears. When that recognition becomes stable, life continues, but inner bondage loses its base.

In the previous chapter (19), 𑌜𑌨𑌕 spoke from the relief of clarity. He described doubt as a thorn removed from the heart by the forceps of truth-knowledge, and then he declared that familiar categories - time, place, duality, even spiritual states - could no longer bind him once he rested in Self-glory. Chapter 20 continues that voice, but takes it to its final edge.

This last chapter is almost entirely built from 𑌕𑍍𑌵 ("where is...?") statements. Janaka is not making a philosophical argument; he is reporting a lived inability to locate the old world of distinctions once the Self is recognized as non-dual. He sweeps away categories of body and mind, scripture and practice, doer and enjoyer, creation and destruction, knowledge and ignorance, even guru and disciple. The goal is not to deny the practical world, but to point to the Self as the steady ground that is untouched by all these distinctions.

Because this is the closing chapter, it can sound absolute. The best way to hear it is to distinguish two levels: the practical level where life is lived responsibly, and the deepest level where the Self is not changed by life. Janaka speaks from that deepest level. The chapter is meant to free you from psychological imprisonment in categories, so that you can live the practical level with more steadiness and less fear.

Seen as a whole, Chapter 20 is a final summary of the entire gItA in one mood: nothing that the mind points to as "me" can stand, and therefore the old questions lose meaning. The chapter ends by declaring the teaching complete. It leaves you with a simple invitation: stop searching in objects and concepts, and rest as the non-dual awareness that is already present.

𑌜𑌨𑌕 𑌉𑌵𑌾𑌚 ॥
𑌕𑍍𑌵 𑌭𑍂𑌤𑌾𑌨𑌿 𑌕𑍍𑌵 𑌦𑍇𑌹𑍋 𑌵𑌾 𑌕𑍍𑌵𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌣𑌿 𑌕𑍍𑌵 𑌵𑌾 𑌮𑌨𑌃 ।
𑌕𑍍𑌵 𑌶𑍂𑌨𑍍𑌯𑌂 𑌕𑍍𑌵 𑌚 𑌨𑍈𑌰𑌾𑌶𑍍𑌯𑌂 𑌮𑌤𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑍇 𑌨𑌿𑌰𑌂𑌜𑌨𑍇 ॥ 20-1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌜𑌨𑌕𑌃 - King Janaka
𑌉𑌵𑌾𑌚 - said
𑌕𑍍𑌵 - where is...?
𑌭𑍂𑌤𑌾𑌨𑌿 - elements; beings
𑌦𑍇𑌹𑌃 - body
𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌣𑌿 - senses
𑌮𑌨𑌃 - mind
𑌶𑍂𑌨𑍍𑌯𑌂 - void; emptiness (as a concept)
𑌨𑍈𑌰𑌾𑌶𑍍𑌯𑌂 - despair; hopelessness; "no hope" mood
𑌮𑌤𑍍-𑌸𑍍𑌵𑌰𑍂𑌪𑍇 - in my true nature
𑌨𑌿𑌰𑌂𑌜𑌨𑍇 - stainless; pure

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are elements, body, senses, and mind? Where are notions of void or despair? In my stainless true nature, these cannot define me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Janaka begins by sweeping away the basic identifications: "I am the body," "I am my senses," "I am my mind." Those are the usual anchors of identity, and therefore the usual sources of fear. He also includes two spiritual extremes: "emptiness" and "despair." Some seekers swing between philosophical emptiness and emotional hopelessness. Janaka says that in the stainless Self (𑌨𑌿𑌰𑌂𑌜𑌨), these cannot be located as identity. They may appear as experiences, but they cannot define what you are.

This verse also subtly corrects spiritual pessimism. If the teaching is misheard, it can produce a kind of despair: "If nothing is real, what's the point?" Janaka includes 𑌨𑍈𑌰𑌾𑌶𑍍𑌯 to say: even that mood is not you. The Self is not voidness and not despair; it is the clear awareness in which both concepts and moods appear. That awareness is "stainless" because it is not touched by the content it knows.

Practice by working with identity at the moment it forms. When you feel stressed, notice how quickly you collapse into "my body," "my mind," "my problem." Then pause and return to the witness: the awareness that knows the stress. If a mood of emptiness or hopelessness arises, do the same: let it be seen without being believed as identity. Then take one practical step - rest, speak to someone, simplify, act responsibly. This is how the verse becomes lived: experiences can arise, but they do not become the Self.

𑌕𑍍𑌵 𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌂 𑌕𑍍𑌵𑌾𑌤𑍍𑌮𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌂 𑌕𑍍𑌵 𑌵𑌾 𑌨𑌿𑌰𑍍𑌵𑌿𑌷𑌯𑌂 𑌮𑌨𑌃 ।
𑌕𑍍𑌵 𑌤𑍃𑌪𑍍𑌤𑌿𑌃 𑌕𑍍𑌵 𑌵𑌿𑌤𑍃𑌷𑍍𑌣𑌾𑌤𑍍𑌵𑌂 𑌗𑌤𑌦𑍍𑌵𑌂𑌦𑍍𑌵𑌸𑍍𑌯 𑌮𑍇 𑌸𑌦𑌾 ॥ 20-2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌂 - scripture; teaching
𑌆𑌤𑍍𑌮-𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌮𑍍 - Self-knowledge
𑌨𑌿𑌰𑍍𑌵𑌿𑌷𑌯𑌂 𑌮𑌨𑌃 - mind free of sense-objects
𑌤𑍃𑌪𑍍𑌤𑌿𑌃 - satisfaction
𑌵𑌿𑌤𑍃𑌷𑍍𑌣𑌾𑌤𑍍𑌵𑌂 - thirstlessness; freedom from craving
𑌗𑌤-𑌦𑍍𑌵𑌂𑌦𑍍𑌵𑌸𑍍𑌯 - of one beyond opposites
𑌮𑍇 - for me
𑌸𑌦𑌾 - always

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are scripture and even the concept of Self-knowledge, where is a mind without objects, where are satisfaction and thirstlessness - for me, always beyond opposites?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Janaka is not insulting scripture or Self-knowledge; he is reporting that, from the standpoint of recognition, these become pointers rather than possessions. Scripture is a means, and "Self-knowledge" is the fruit - but when the fruit is lived, the mind no longer carries the structure of means and ends in the same way. He also includes a "mind without objects" because seekers often chase a state of objectless mind as proof. Janaka says: the Self is not dependent on any state of mind.

He then mentions satisfaction and thirstlessness. These are valuable qualities in practice, but from the non-dual standpoint, they too are not owned as identity. The one who is 𑌗𑌤-𑌦𑍍𑌵𑌂𑌦𑍍𑌵 - beyond opposites - is not trapped in "I am satisfied" versus "I am dissatisfied." Contentment is natural, but not worn as a label. This chapter keeps dissolving the mind's tendency to hold even good states as ego-trophies.

Practice by using scripture and practice as tools, not as identity. Study and meditate, but regularly ask: "What is aware right now?" Notice that awareness is present whether the mind is full of objects or quiet. Cultivate satisfaction and reduce craving, but drop the pride of being "thirstless." Let these qualities become natural rather than performative. This aligns you with Janaka's point: freedom is deeper than any state you can claim.

𑌕𑍍𑌵 𑌵𑌿𑌦𑍍𑌯𑌾 𑌕𑍍𑌵 𑌚 𑌵𑌾𑌵𑌿𑌦𑍍𑌯𑌾 𑌕𑍍𑌵𑌾𑌹𑌂 𑌕𑍍𑌵𑍇𑌦𑌂 𑌮𑌮 𑌕𑍍𑌵 𑌵𑌾 ।
𑌕𑍍𑌵 𑌬𑌂𑌧 𑌕𑍍𑌵 𑌚 𑌵𑌾 𑌮𑍋𑌕𑍍𑌷𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌸𑍍𑌯 𑌕𑍍𑌵 𑌰𑍂𑌪𑌿𑌤𑌾 ॥ 20-3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌵𑌿𑌦𑍍𑌯𑌾 - knowledge
𑌅𑌵𑌿𑌦𑍍𑌯𑌾 - ignorance
𑌅𑌹𑌮𑍍 - "I" (ego)
𑌇𑌦𑌮𑍍 - "this"
𑌮𑌮 - "mine"
𑌬𑌂𑌧𑌃 - bondage
𑌮𑍋𑌕𑍍𑌷𑌃 - liberation
𑌸𑍍𑌵𑌰𑍂𑌪𑌸𑍍𑌯 - of the true nature (Self)
𑌰𑍂𑌪𑌿𑌤𑌾 - form/definition as a thing

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are knowledge and ignorance, "I" and "this," "mine," bondage and liberation? How can the true nature of the Self be turned into a defined "thing" at all?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse strikes at the root of conceptual life: the triad of "I, this, mine." That triad is the engine of bondage. When it collapses, many categories collapse with it: knowledge/ignorance as identity labels, bondage/liberation as personal statuses. Janaka is speaking from the standpoint where the Self is seen as awareness, not as an object. That is why he ends with a question about 𑌰𑍂𑌪𑌿𑌤𑌾: the Self cannot be turned into a defined thing the way objects can.

Advaita often says that ignorance is not a substance; it is mis-identification. When mis-identification ends, the framework of ignorance/knowledge is no longer held as a personal drama. The mind can still learn and correct, but the existential knot of "I am ignorant" loses its sting. Similarly, bondage and liberation are meaningful only for the imagined separate self; for the Self, they cannot be located as changes in reality.

Practice by watching the "I-this-mine" triad in action. Notice how quickly the mind says "my problem," "my achievement," "my fear." Then ask, "Who is this 'I'?" Return to awareness. Do the practical thing in the world, but soften possessiveness. Also, stop trying to make the Self into an object you can describe perfectly. Use teachings as pointers, but verify in direct experience: awareness is present before any thought of "I." That is the living answer to Janaka's question.

𑌕𑍍𑌵 𑌪𑍍𑌰𑌾𑌰𑌬𑍍𑌧𑌾𑌨𑌿 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌜𑍀𑌵𑌨𑍍𑌮𑍁𑌕𑍍𑌤𑌿𑌰𑌪𑌿 𑌕𑍍𑌵 𑌵𑌾 ।
𑌕𑍍𑌵 𑌤𑌦𑍍 𑌵𑌿𑌦𑍇𑌹𑌕𑍈𑌵𑌲𑍍𑌯𑌂 𑌨𑌿𑌰𑍍𑌵𑌿𑌶𑍇𑌷𑌸𑍍𑌯 𑌸𑌰𑍍𑌵𑌦𑌾 ॥ 20-4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌪𑍍𑌰𑌾𑌰𑌬𑍍𑌧𑌾𑌨𑌿 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - prArabdha karmas (past momentum bearing fruit now)
𑌜𑍀𑌵𑌨𑍍𑌮𑍁𑌕𑍍𑌤𑌿𑌃 - liberation while living
𑌵𑌿𑌦𑍇𑌹-𑌕𑍈𑌵𑌲𑍍𑌯𑌮𑍍 - bodiless liberation; liberation after the body
𑌨𑌿𑌰𑍍𑌵𑌿𑌶𑍇𑌷𑌸𑍍𑌯 - of one without distinctions; the attributeless
𑌸𑌰𑍍𑌵𑌦𑌾 - always

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are prarabdha karmas, where is "liberation while living" or "bodiless liberation"? For the always attributeless, distinctionless Self, these categories cannot bind.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse addresses a classical spiritual concern: "Do past karmas still affect the liberated one? What about liberation after death?" Janaka says that from the Self’s standpoint (𑌨𑌿𑌰𑍍𑌵𑌿𑌶𑍇𑌷), these questions do not apply in the same way. 𑌪𑍍𑌰𑌾𑌰𑌬𑍍𑌧 belongs to the body-mind stream; liberation is recognition of awareness. When identity is awareness, the body-mind may have momentum, but the Self is not altered by it. That is why Janaka cannot locate these categories as personal bondage.

He also dissolves the difference between "𑌜𑍀𑌵𑌨𑍍𑌮𑍁𑌕𑍍𑌤𑌿" and "𑌵𑌿𑌦𑍇𑌹 𑌕𑍈𑌵𑌲𑍍𑌯" as personal statuses. These distinctions matter for philosophical mapping, but the Self itself is beyond such mapping. This does not deny ethical living or consequences; it denies that the Self becomes bound by consequences. The teaching is pointing to a deeper security than the timeline of 𑌕𑌰𑍍𑌮.

Practice by keeping the two levels clear. At the practical level, act responsibly and accept consequences. At the deepest level, rest as awareness and notice that awareness is not affected by circumstances. If you worry about 𑌕𑌰𑍍𑌮 as fate, use that worry as a pointer to return to the Self. Do what you can; release what you can't. This is how the verse becomes calming rather than abstract.

𑌕𑍍𑌵 𑌕𑌰𑍍𑌤𑌾 𑌕𑍍𑌵 𑌚 𑌵𑌾 𑌭𑍋𑌕𑍍𑌤𑌾 𑌨𑌿𑌷𑍍𑌕𑍍𑌰𑌿𑌯𑌂 𑌸𑍍𑌫𑍁𑌰𑌣𑌂 𑌕𑍍𑌵 𑌵𑌾 ।
𑌕𑍍𑌵𑌾𑌪𑌰𑍋𑌕𑍍𑌷𑌂 𑌫𑌲𑌂 𑌵𑌾 𑌕𑍍𑌵 𑌨𑌿𑌃𑌸𑍍𑌵𑌭𑌾𑌵𑌸𑍍𑌯 𑌮𑍇 𑌸𑌦𑌾 ॥ 20-5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌕𑌰𑍍𑌤𑌾 - doer
𑌭𑍋𑌕𑍍𑌤𑌾 - enjoyer/experiencer-as-owner
𑌨𑌿𑌷𑍍𑌕𑍍𑌰𑌿𑌯𑌂 - actionless
𑌸𑍍𑌫𑍁𑌰𑌣𑌂 - shining presence; awareness
𑌅𑌪𑌰𑍋𑌕𑍍𑌷𑌮𑍍 - direct; immediate
𑌫𑌲𑌂 - fruit/result
𑌨𑌿𑌃𑌸𑍍𑌵𑌭𑌾𑌵𑌸𑍍𑌯 - of one beyond fixed nature (no personal essence as ego)
𑌮𑍇 - for me
𑌸𑌦𑌾 - always

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are the doer and enjoyer, where is action and actionlessness, where is even a "direct result"? For me, always beyond fixed ego-nature, these categories cannot bind.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse dissolves the doer-story completely. The mind imagines a doer, an enjoyer, an actionless state, a shining awareness, and then seeks a "direct result" from practice. Janaka says: from the non-dual standpoint, these are all conceptual frames. Awareness shines, but not as an object. Action happens, but not as a personal possession. The notion of "I am the doer" is the core illusion; when it drops, many categories lose relevance.

The phrase 𑌅𑌪𑌰𑍋𑌕𑍍𑌷 𑌫𑌲 is subtle. Seekers often want a direct result they can point to: an experience that proves realization. Janaka says even that desire can be a trap. The Self is not a result; it is the ground. When you rest as awareness, there is no need to hold a result as trophy. This is why the wise is described as beyond fixed ego-nature (𑌨𑌿𑌃𑌸𑍍𑌵𑌭𑌾𑌵): the personal center is not the center anymore.

Practice by reducing doership and result-hunger together. When you act, do it with care but drop the inner claim. When you practice, do it to see clearly, not to accumulate experiences. Notice the craving for proof and relax it. Then return to awareness: the shining presence that is already here. Over time, the need for categories like doer and result reduces because the ground becomes obvious.

𑌕𑍍𑌵 𑌲𑍋𑌕𑌂 𑌕𑍍𑌵 𑌮𑍁𑌮𑍁𑌕𑍍𑌷𑍁𑌰𑍍𑌵𑌾 𑌕𑍍𑌵 𑌯𑍋𑌗𑍀 𑌜𑍍𑌞𑌾𑌨𑌵𑌾𑌨𑍍 𑌕𑍍𑌵 𑌵𑌾 ।
𑌕𑍍𑌵 𑌬𑌦𑍍𑌧𑌃 𑌕𑍍𑌵 𑌚 𑌵𑌾 𑌮𑍁𑌕𑍍𑌤𑌃 𑌸𑍍𑌵𑌸𑍍𑌵𑌰𑍂𑌪𑍇𑌽𑌹𑌮𑌦𑍍𑌵𑌯𑍇 ॥ 20-6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌲𑍋𑌕𑌂 - world
𑌮𑍁𑌮𑍁𑌕𑍍𑌷𑍁𑌃 - seeker of liberation
𑌯𑍋𑌗𑍀 - yogi
𑌜𑍍𑌞𑌾𑌨𑌵𑌾𑌨𑍍 - knower of truth
𑌬𑌦𑍍𑌧𑌃 - bound one
𑌮𑍁𑌕𑍍𑌤𑌃 - liberated one
𑌸𑍍𑌵-𑌸𑍍𑌵𑌰𑍂𑌪𑍇 - in my own true nature
𑌅𑌹𑌮𑍍 - I am
𑌅𑌦𑍍𑌵𑌯𑍇 - non-dual

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where is world, seeker, yogi, knower - where is bound or liberated? In my own true nature, I am non-dual.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse is the core claim of the entire dialogue stated in Janaka's voice: the Self is non-dual. If there is no second reality outside the Self, then categories like seeker/knower and bound/free cannot be located as ultimate facts. They are roles within experience. Janaka is not denying that people seek; he is saying that from the Self’s standpoint, the seeker and sought are appearances in awareness, not separate realities.

This is why Advaita can sound radical: it removes the foundation of spiritual identity. If you are non-dual awareness, then "I am a yogi" is at best a practical label, and at worst an ego costume. The verse is inviting you to drop the costume and rest as what you already are. That rest is not an achievement; it is recognition.

Practice by noticing where you cling to spiritual labels: seeker, yogi, knower, bound, liberated. Use them for orientation if needed, but do not build your identity on them. Return repeatedly to a simpler question: "What is aware right now?" Let that awareness be your center. Over time, the need to label yourself reduces, and the non-dual truth becomes more lived and less theoretical.

𑌕𑍍𑌵 𑌸𑍃𑌷𑍍𑌟𑌿𑌃 𑌕𑍍𑌵 𑌚 𑌸𑌂𑌹𑌾𑌰𑌃 𑌕𑍍𑌵 𑌸𑌾𑌧𑍍𑌯𑌂 𑌕𑍍𑌵 𑌚 𑌸𑌾𑌧𑌨𑌮𑍍 ।
𑌕𑍍𑌵 𑌸𑌾𑌧𑌕𑌃 𑌕𑍍𑌵 𑌸𑌿𑌦𑍍𑌧𑌿𑌰𑍍𑌵𑌾 𑌸𑍍𑌵𑌸𑍍𑌵𑌰𑍂𑌪𑍇𑌽𑌹𑌮𑌦𑍍𑌵𑌯𑍇 ॥ 20-𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌸𑍃𑌷𑍍𑌟𑌿𑌃 - creation
𑌸𑌂𑌹𑌾𑌰𑌃 - dissolution/destruction
𑌸𑌾𑌧𑍍𑌯𑌂 - goal
𑌸𑌾𑌧𑌨𑌮𑍍 - means
𑌸𑌾𑌧𑌕𑌃 - practitioner
𑌸𑌿𑌦𑍍𑌧𑌿𑌃 - attainment; accomplishment
𑌸𑍍𑌵-𑌸𑍍𑌵𑌰𑍂𑌪𑍇 - in my own nature
𑌅𑌹𑌂 𑌅𑌦𑍍𑌵𑌯𑍇 - I am non-dual

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are creation and dissolution, goal and means, practitioner and attainment? In my own nature, I am non-dual.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse dissolves the whole ladder-structure of spirituality. When the Self is recognized as awareness, the framework of "I am a practitioner using means to reach a goal" becomes less ultimate. Janaka is speaking from the standpoint where even creation and dissolution are appearances in consciousness. The Self is the ground in which these cycles are known; therefore it is not improved by attainment and not diminished by lack.

This does not mean you should abandon all practice prematurely. It means practice has a purpose: to remove confusion. Once confusion is removed, practice is no longer held as a burden. The verse is pointing to the final freedom where the practitioner identity drops. The mind rests, and therefore the obsession with "siddhi" (attainment) also drops.

Practice by doing your practice without self-making. If you meditate, meditate to see clearly, not to become someone. If you act ethically, act because it is right, not to build a spiritual image. Regularly return to the witness and notice that awareness is already present before any practice begins. This slowly dissolves the ladder-identity while keeping your life disciplined and sincere.

𑌕𑍍𑌵 𑌪𑍍𑌰𑌮𑌾𑌤𑌾 𑌪𑍍𑌰𑌮𑌾𑌣𑌂 𑌵𑌾 𑌕𑍍𑌵 𑌪𑍍𑌰𑌮𑍇𑌯𑌂 𑌕𑍍𑌵 𑌚 𑌪𑍍𑌰𑌮𑌾 ।
𑌕𑍍𑌵 𑌕𑌿𑌂𑌚𑌿𑌤𑍍 𑌕𑍍𑌵 𑌨 𑌕𑌿𑌂𑌚𑌿𑌦𑍍 𑌵𑌾 𑌸𑌰𑍍𑌵𑌦𑌾 𑌵𑌿𑌮𑌲𑌸𑍍𑌯 𑌮𑍇 ॥ 20-𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌪𑍍𑌰𑌮𑌾𑌤𑌾 - knower (subject)
𑌪𑍍𑌰𑌮𑌾𑌣𑌂 - means of knowledge
𑌪𑍍𑌰𑌮𑍇𑌯𑌂 - object to be known
𑌪𑍍𑌰𑌮𑌾 - knowledge/cognition
𑌕𑌿𑌂𑌚𑌿𑌤𑍍 - something
𑌨 𑌕𑌿𑌂𑌚𑌿𑌦𑍍 - nothing
𑌸𑌰𑍍𑌵𑌦𑌾 - always
𑌵𑌿𑌮𑌲𑌸𑍍𑌯 - of the pure one
𑌮𑍇 - for me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are knower, means of knowing, known object, and knowledge itself? Where are "something" and "nothing"? For me, always pure, these divisions cannot bind.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse takes apart the very structure of cognition. Ordinary knowledge assumes a subject who knows, an object that is known, and a means by which knowledge happens. In non-dual insight, this structure is seen as a useful model within experience, but not the deepest reality. Awareness is not merely a subject among objects; it is the field in which both subject and object appear. That is why Janaka cannot locate knower/known as ultimate divisions.

The verse also returns to the "something/nothing" trap. The mind tries to frame the absolute as either an object (something) or a void (nothing). Janaka says these are conceptual extremes. The Self is 𑌵𑌿𑌮𑌲, pure awareness, present and real, yet not an object. This verse is therefore a strong pointer toward the non-objective nature of the Self.

Practice by noticing the subject-object split in daily life and then loosening it gently. When you see a thought, notice that both "observer" and "thought" appear in awareness. Rest as that awareness. Also, when you swing into nihilistic moods ("nothing matters") or obsessive grasping ("I need this thing"), remember: the Self is neither a thing nor a void. It is the knowing presence. Repeatedly returning to that shifts experience from conceptual to direct.

𑌕𑍍𑌵 𑌵𑌿𑌕𑍍𑌷𑍇𑌪𑌃 𑌕𑍍𑌵 𑌚𑍈𑌕𑌾𑌗𑍍𑌰𑍍𑌯𑌂 𑌕𑍍𑌵 𑌨𑌿𑌰𑍍𑌬𑍋𑌧𑌃 𑌕𑍍𑌵 𑌮𑍂𑌢𑌤𑌾 ।
𑌕𑍍𑌵 𑌹𑌰𑍍𑌷𑌃 𑌕𑍍𑌵 𑌵𑌿𑌷𑌾𑌦𑍋 𑌵𑌾 𑌸𑌰𑍍𑌵𑌦𑌾 𑌨𑌿𑌷𑍍𑌕𑍍𑌰𑌿𑌯𑌸𑍍𑌯 𑌮𑍇 ॥ 20-𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌵𑌿𑌕𑍍𑌷𑍇𑌪𑌃 - distraction
𑌏𑌕𑌾𑌗𑍍𑌰𑍍𑌯𑌮𑍍 - one-pointedness
𑌨𑌿𑌰𑍍𑌬𑍋𑌧𑌃 - lack of understanding; dullness
𑌮𑍂𑌢𑌤𑌾 - foolishness
𑌹𑌰𑍍𑌷𑌃 - joy/elation
𑌵𑌿𑌷𑌾𑌦𑌃 - sorrow/dejection
𑌸𑌰𑍍𑌵𑌦𑌾 - always
𑌨𑌿𑌷𑍍𑌕𑍍𑌰𑌿𑌯𑌸𑍍𑌯 - of the actionless one
𑌮𑍇 - for me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are distraction and concentration, confusion and wisdom, joy and sorrow - for me, always actionless in my true nature?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Janaka is dissolving identity with mind-states. Distraction and concentration are states of attention; confusion and clarity are states of intellect; joy and sorrow are emotional states. They all appear in awareness, but awareness itself is 𑌨𑌿𑌷𑍍𑌕𑍍𑌰𑌿𑌯 - actionless. That is why he says these states cannot define him. He is pointing to the stable witness behind the moving mind.

This is also a corrective to spiritual perfectionism. Many people treat concentration as virtue and distraction as failure, joy as success and sorrow as defeat. Janaka says: from the standpoint of the Self, these are waves. The Self is the ocean. The ocean does not become good or bad because of waves. This recognition makes emotional life more workable because it removes absolute identification.

Practice by shifting from wave-identity to ocean-identity. When you notice distraction, return gently without self-condemnation. When you notice joy or sorrow, let it be felt, but do not treat it as a verdict about you. Ask, "What is aware of this state?" Rest there. This is how 𑌨𑌿𑌷𑍍𑌕𑍍𑌰𑌿𑌯𑌤𑌾 becomes a lived reference point: not passivity, but freedom from being owned by states.

𑌕𑍍𑌵 𑌚𑍈𑌷 𑌵𑍍𑌯𑌵𑌹𑌾𑌰𑍋 𑌵𑌾 𑌕𑍍𑌵 𑌚 𑌸𑌾 𑌪𑌰𑌮𑌾𑌰𑍍𑌥𑌤𑌾 ।
𑌕𑍍𑌵 𑌸𑍁𑌖𑌂 𑌕𑍍𑌵 𑌚 𑌵𑌾 𑌦𑍁𑌖𑌂 𑌨𑌿𑌰𑍍𑌵𑌿𑌮𑌰𑍍𑌶𑌸𑍍𑌯 𑌮𑍇 𑌸𑌦𑌾 ॥ 20-10॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌏𑌶 𑌵𑍍𑌯𑌵𑌹𑌾𑌰𑌃 - this worldly dealing/behavior
𑌸𑌾 𑌪𑌰𑌮𑌾𑌰𑍍𑌥𑌤𑌾 - that highest truth
𑌸𑍁𑌖𑌂 - happiness
𑌦𑍁𑌖𑌂 - sorrow
𑌨𑌿𑌰𑍍𑌵𑌿𑌮𑌰𑍍𑌶𑌸𑍍𑌯 - of one free of anxious thinking; non-conceptual
𑌮𑍇 - for me
𑌸𑌦𑌾 - always

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are worldly dealings and "highest truth," where are happiness and sorrow, for me who is always free of anxious conceptualizing?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse collapses another split: the split between ordinary life and ultimate reality. Many people live with a divided mind: worldly dealings feel one way, and "spiritual truth" feels like a separate realm. Janaka says that from the Self's standpoint, both are appearances in awareness. The Self is not split into "practical me" and "spiritual me." That is why the categories cannot bind him.

The key word is 𑌨𑌿𑌰𑍍𑌵𑌿𑌮𑌰𑍍𑌶: free of anxious conceptualizing. When the mind stops compulsively interpreting everything as personal drama, the difference between "worldly" and "spiritual" softens. You still live responsibly, but you are less psychologically trapped. Happiness and sorrow are also included because they often drive this split: we use spirituality to escape sorrow and use the world to chase happiness. Janaka is saying: the Self is free of both.

Practice by reducing the split in your own life. Bring awareness into ordinary tasks: work, family, money. Do them cleanly, without treating them as spiritually inferior. Also bring honesty into your spiritual life: do not use it as escape from emotions. When happiness and sorrow arise, feel them, and return to awareness. This makes life more integrated and closer to the non-split vision Janaka describes.

𑌕𑍍𑌵 𑌮𑌾𑌯𑌾 𑌕𑍍𑌵 𑌚 𑌸𑌂𑌸𑌾𑌰𑌃 𑌕𑍍𑌵 𑌪𑍍𑌰𑍀𑌤𑌿𑌰𑍍𑌵𑌿𑌰𑌤𑌿𑌃 𑌕𑍍𑌵 𑌵𑌾 ।
𑌕𑍍𑌵 𑌜𑍀𑌵𑌃 𑌕𑍍𑌵 𑌚 𑌤𑌦𑍍𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌰𑍍𑌵𑌦𑌾 𑌵𑌿𑌮𑌲𑌸𑍍𑌯 𑌮𑍇 ॥ 20-11॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌮𑌾𑌯𑌾 - illusion; projecting power
𑌸𑌂𑌸𑌾𑌰𑌃 - bondage; cycle of suffering
𑌪𑍍𑌰𑍀𑌤𑌿𑌃 - love/attachment
𑌵𑌿𑌰𑌤𑌿𑌃 - withdrawal; cessation
𑌜𑍀𑌵𑌃 - individual self
𑌤𑌤𑍍 𑌬𑍍𑌰𑌹𑍍𑌮 - that Brahman; the absolute
𑌸𑌰𑍍𑌵𑌦𑌾 - always
𑌵𑌿𑌮𑌲𑌸𑍍𑌯 - of the pure one
𑌮𑍇 - for me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are illusion and bondage, attachment and withdrawal, the individual and the absolute? For me, always pure, these divisions cannot bind.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Janaka is dissolving the most famous set of Advaita categories: 𑌜𑍀𑌵 and 𑌬𑍍𑌰𑌹𑍍𑌮. In teaching, we speak of an individual and an absolute, of bondage and liberation, of mAyA and reality. These are useful for explanation. But Janaka is speaking from the end of explanation: when the Self is recognized as pure awareness, the sense of being a separate 𑌜𑍀𑌵 weakens, and therefore many paired concepts lose their grip.

The verse also includes 𑌪𑍍𑌰𑍀𑌤𑌿 and 𑌵𑌿𑌰𑌤𑌿 - attachment and withdrawal - to show that even emotional postures are not ultimate. The mind can attach or withdraw, but the Self is 𑌵𑌿𑌮𑌲, untouched. When this is seen, emotions can be handled more cleanly: love becomes less possessive, and withdrawal becomes less avoidant.

Practice by watching where you feel like a separate "jiva." It often appears as fear, comparison, and the need to control. When it arises, return to awareness and notice that awareness is already whole. Also work with attachment and withdrawal in relationships: love without clinging, step back without hatred. Over time, the sense of separate self weakens, and the conceptual load of these pairs becomes lighter.

𑌕𑍍𑌵 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌰𑍍𑌨𑌿𑌰𑍍𑌵𑍃𑌤𑍍𑌤𑌿𑌰𑍍𑌵𑌾 𑌕𑍍𑌵 𑌮𑍁𑌕𑍍𑌤𑌿𑌃 𑌕𑍍𑌵 𑌚 𑌬𑌂𑌧𑌨𑌮𑍍 ।
𑌕𑍂𑌟𑌸𑍍𑌥𑌨𑌿𑌰𑍍𑌵𑌿𑌭𑌾𑌗𑌸𑍍𑌯 𑌸𑍍𑌵𑌸𑍍𑌥𑌸𑍍𑌯 𑌮𑌮 𑌸𑌰𑍍𑌵𑌦𑌾 ॥ 20-12॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 - engagement; action
𑌨𑌿𑌰𑍍𑌵𑍃𑌤𑍍𑌤𑌿𑌃 - withdrawal
𑌮𑍁𑌕𑍍𑌤𑌿𑌃 - liberation
𑌬𑌂𑌧𑌨𑌮𑍍 - bondage
𑌕𑍂𑌟𑌸𑍍𑌥 - the immovable; the unchanging Self
𑌨𑌿𑌰𑍍𑌵𑌿𑌭𑌾𑌗𑌸𑍍𑌯 - undivided; without parts
𑌸𑍍𑌵𑌸𑍍𑌥𑌸𑍍𑌯 - steady; at home in itself
𑌮𑌮 - of me
𑌸𑌰𑍍𑌵𑌦𑌾 - always

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are action and withdrawal, liberation and bondage, for me - the unchanging, undivided Self, steady and at home in itself always?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Janaka identifies himself as 𑌕𑍂𑌟𑌸𑍍𑌥: the unchanging reality that remains while all change happens. From that standpoint, action and withdrawal are movements of the body-mind, not movements of the Self. Bondage and liberation are likewise changes in identification, not changes in the Self. That is why he says these categories cannot bind him. The Self is 𑌨𑌿𑌰𑍍𑌵𑌿𑌭𑌾𑌗, undivided, and therefore not fragmented into bound/free parts.

This is the heart of the entire teaching: the Self is steady even as life moves. When you recognize that steadiness, you can engage in action without being inwardly trapped and you can rest without using rest as escape. Freedom becomes a background rather than a rare event. The verse uses 𑌸𑍍𑌵𑌸𑍍𑌥 to emphasize this: the Self is "at home" in itself.

Practice by returning to the unchanging in the middle of change. In action, pause and notice awareness. In rest, pause and notice awareness. See that awareness is the same. Then allow action and rest to happen without inner identity-building. This gradually makes 𑌕𑍂𑌟𑌸𑍍𑌥 a lived reference point rather than a concept.

𑌕𑍍𑌵𑍋𑌪𑌦𑍇𑌶𑌃 𑌕𑍍𑌵 𑌵𑌾 𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌂 𑌕𑍍𑌵 𑌶𑌿𑌷𑍍𑌯𑌃 𑌕𑍍𑌵 𑌚 𑌵𑌾 𑌗𑍁𑌰𑍁𑌃 ।
𑌕𑍍𑌵 𑌚𑌾𑌸𑍍𑌤𑌿 𑌪𑍁𑌰𑍁𑌷𑌾𑌰𑍍𑌥𑍋 𑌵𑌾 𑌨𑌿𑌰𑍁𑌪𑌾𑌧𑍇𑌃 𑌶𑌿𑌵𑌸𑍍𑌯 𑌮𑍇 ॥ 20-13॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌉𑌪𑌦𑍇𑌶𑌃 - instruction
𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌂 - scripture
𑌶𑌿𑌷𑍍𑌯𑌃 - disciple
𑌗𑍁𑌰𑍁𑌃 - teacher
𑌅𑌸𑍍𑌤𑌿 - exists
𑌪𑍁𑌰𑍁𑌷𑌾𑌰𑍍𑌥𑌃 - human aim/goal (𑌧𑌰𑍍𑌮/artha/kAma/𑌮𑍋𑌕𑍍𑌷)
𑌨𑌿𑌰𑍁𑌪𑌾𑌧𑍇𑌃 - of the one without adjuncts/limitations
𑌶𑌿𑌵𑌸𑍍𑌯 - of the auspicious one; the Self as pure auspiciousness
𑌮𑍇 - for me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are instruction and scripture, disciple and teacher, and even the very idea of human goals - for me, the Self without limitation, pure auspiciousness?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse is not anti-guru or anti-scripture; it is the statement of the final standpoint. Instruction and scripture are meaningful when the mind feels bound and needs guidance. Teacher and disciple are meaningful within the path. But when the Self is recognized as 𑌨𑌿𑌰𑍁𑌪𑌾𑌧𑌿 - without limiting adjuncts - the whole structure of seeking relaxes. Janaka calls this Self 𑌶𑌿𑌵 in the sense of pure auspiciousness: wholeness itself.

At that point, even the traditional aims of human life (𑌪𑍁𑌰𑍁𑌷𑌾𑌰𑍍𑌥s) lose their binding power. Not because life becomes meaningless, but because the heart is no longer seeking completion through aims. You can still live ethically and responsibly, but you are not living to fill a lack. This verse therefore describes the end of the seeker posture, not the end of living.

Practice by respecting the path without clinging to it. Use teachings and teachers to remove confusion, but do not build a permanent identity around being a seeker. Each day, create a moment of direct rest as awareness without leaning on concepts. Let ethics and responsibility remain, but drop the psychological hunger for completion through goals. Over time, the mind begins to understand what 𑌨𑌿𑌰𑍁𑌪𑌾𑌧𑌿 𑌶𑌿𑌵 means in experience: a wholeness that does not need to be earned.

𑌕𑍍𑌵 𑌚𑌾𑌸𑍍𑌤𑌿 𑌕𑍍𑌵 𑌚 𑌵𑌾 𑌨𑌾𑌸𑍍𑌤𑌿 𑌕𑍍𑌵𑌾𑌸𑍍𑌤𑌿 𑌚𑍈𑌕𑌂 𑌕𑍍𑌵 𑌚 𑌦𑍍𑌵𑌯𑌮𑍍 ।
𑌬𑌹𑍁𑌨𑌾𑌤𑍍𑌰 𑌕𑌿𑌮𑍁𑌕𑍍𑌤𑍇𑌨 𑌕𑌿𑌂𑌚𑌿𑌨𑍍𑌨𑍋𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤𑍇 𑌮𑌮 ॥ 20-14॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍍𑌵 - where is...?
𑌅𑌸𑍍𑌤𑌿 - exists
𑌨𑌾𑌸𑍍𑌤𑌿 - does not exist
𑌏𑌕𑌾𑌮𑍍 - one
𑌦𑍍𑌵𑌯𑌮𑍍 - two; duality
𑌬𑌹𑍁𑌨𑌾 𑌅𑌤𑍍𑌰 - with many words here
𑌕𑌿𑌂 𑌉𑌕𑍍𑌤𑍇𑌨 - what is the use?
𑌕𑌿𑌂𑌚𑌿𑌤𑍍 - anything at all
𑌨 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤𑍇 - does not arise; does not stand up
𑌮𑌮 - in me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Where are "exists" and "does not exist," one and two? What is the use of many words? Nothing at all arises as a separate reality in me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This is Janaka's final collapse of conceptual extremes. The mind tries to frame reality as existence or non-existence, one or two. Janaka says these are just frames, and in the Self they do not "stand up" as binding realities. This is not an intellectual trick; it is the result of the mind no longer needing a concept to feel whole. Therefore he ends with: enough words.

The statement "nothing arises in me" is not nihilism; it is non-duality. It means: no separate, independent reality arises outside awareness. Experiences still appear, but they are not treated as separate substances. The chapter closes exactly where Advaita points: awareness is the ground, and the mind's categories cannot capture it.

Practice by applying the "enough words" spirit. When you find yourself lost in conceptual argument - about existence, non-existence, one, two - pause and return to direct presence. Notice awareness here, now. Let experiences arise without making them into absolute conclusions. Then act responsibly in the world without panic. This is how the teaching ends: not with more debate, but with rest in the Self.

𑌇𑌤𑌿 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰𑌗𑍀𑌤𑌾 𑌸𑌮𑌾𑌪𑍍𑌤𑌾 ।
॥ 𑌓𑌂 𑌤𑌤𑍍𑌸𑌤𑍍 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌤𑌿 - thus
𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 - the Ashtavakra Gita
𑌸𑌮𑌾𑌪𑍍𑌤𑌾 - completed; concluded
𑌓𑌂 - sacred syllable; auspicious invocation
𑌤𑌤𑍍 - that (the Absolute)
𑌸𑌤𑍍 - truth; reality; the good

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus concludes the Ashtavakra Gita. 𑌓𑌂 𑌤𑌤𑍍 𑌸𑌤𑍍 - the sacred closing invocation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The closing line is simple, but it carries a mood: completion. The text has not tried to give you every answer to every question; it has tried to remove the root confusion that generates endless questions. "Thus it ends" points to the end of the dialogue and, ideally, the end of the most painful part of the inner argument: the sense of being a separate, lacking self.

The phrase 𑌓𑌂 𑌤𑌤𑍍 𑌸𑌤𑍍 is traditionally used as a sacred closure. It can be read as a small summary: 𑌓𑌂 as auspicious remembrance, 𑌤𑌤𑍍 as "That" reality beyond objectification, and 𑌸𑌤𑍍 as truth/reality. It seals the teaching with a reminder: what the words were pointing to is not merely a concept; it is the living truth that is present as awareness.

Practice by letting the ending become an inner ending. After reading, do not rush to collect more ideas. Sit quietly for a few minutes and rest as awareness. Notice what is already present before thought. Then take the teaching into life in small ways: reduce craving, reduce doership, speak truth, act kindly, and return often to the witness. This is how the gItA truly "ends": as lived freedom rather than as stored information.

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