2026-03-26 04:58:33 by ambuda-bot
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LIBERATION-IN-LIFE
225
व चास्ति क्व च वा नास्ति क्वास्ति चैकं क च द्वयम् ।
बहुनात्र किमुक्तेन किञ्चिन्नोत्तिष्ठते मम ॥१४॥
f Existing (expletive) where not
existing (expletive) where or एकं unity च
(expletive) where is duality where (f
is) च and अब here बहुना much उक्तेन by saying किं what
need from me किञ्चित् anything न not उत्तिष्ठते
emanates.
14. What is existence or non-exist-
ence, unity or duality? What to say more,
nothing emanates from me.
[The teaching of Advaita has been put here in a
nutshell. It does neither assert nor deny. Assertion
and denial are creations of thought; but the Self is
beyond thought. The Self can neither be posited nor
negated.
Ashtâvakra presents here that aspect of Advaitism
which is known as Ajâtavâda and does not accept any
form of appearance. In fact the question does not
arise; for in reality the Self alone exists and therefore
the question of position or negation of appearance
cannot arise. The position of appearance is creation
of ignorance3B the negation is also creation of ignor-
ance. Ajâtavâda does not recognise even ignorance,
for the assertion of ignorance implies something
different from the Self, which is impossible. Nothing
can exist outside of the Self. The thought of eman-
15
225
व चास्ति क्व च वा नास्ति क्वास्ति चैकं क च द्वयम् ।
बहुनात्र किमुक्तेन किञ्चिन्नोत्तिष्ठते मम ॥१४॥
f Existing (expletive) where not
existing (expletive) where or एकं unity च
(expletive) where is duality where (f
is) च and अब here बहुना much उक्तेन by saying किं what
need from me किञ्चित् anything न not उत्तिष्ठते
emanates.
14. What is existence or non-exist-
ence, unity or duality? What to say more,
nothing emanates from me.
[The teaching of Advaita has been put here in a
nutshell. It does neither assert nor deny. Assertion
and denial are creations of thought; but the Self is
beyond thought. The Self can neither be posited nor
negated.
Ashtâvakra presents here that aspect of Advaitism
which is known as Ajâtavâda and does not accept any
form of appearance. In fact the question does not
arise; for in reality the Self alone exists and therefore
the question of position or negation of appearance
cannot arise. The position of appearance is creation
of ignorance3B the negation is also creation of ignor-
ance. Ajâtavâda does not recognise even ignorance,
for the assertion of ignorance implies something
different from the Self, which is impossible. Nothing
can exist outside of the Self. The thought of eman-
15