King Janaka, having heard the teachings of Ashtavakra, was suddenly struck by a profound realization. With a heart full of wonder he exclaimed, “Ah! I am stainless, utterly peaceful, awareness itself—beyond all the workings of nature. For so long I have been deluded by ignorance, mistaking myself for something other than what I am. Just as I alone illuminate and give life to this body, so too do I illumine the entire world. Therefore, all that is seen belongs to me—or, in truth, nothing at all belongs to me. Now, by a subtle discernment, I have abandoned identification with both body and universe; in this way, I behold the Supreme Self. Just as waves, foam, and bubbles are not separate from water, so too the universe, which arises from the Self, is never truly distinct from it. When one examines a cloth, it is found to be nothing but threads; in the same way, upon inquiry, this universe is found to be nothing but the essence of the Self. Like sugar that is made from cane juice and pervaded by it, the universe is made from me and pervaded by me without interruption. The world shines forth only through self-knowledge; without this knowledge, it does not shine. It is like seeing a snake where there is only a rope—ignorance gives rise to the illusion, but knowledge reveals the truth. My very nature is illumination itself; I am not different from that. Whenever the universe shines, it is I alone who shine. Ah! This imagined universe appears in me due to ignorance, just as silver seems to glimmer in a shell, a snake is seen in a rope, or water is glimpsed in a sunbeam. The universe, having arisen from me, will dissolve back into me, just as a pot returns to clay, a wave to water, or a bracelet to gold. Ah! I salute myself, for I am indestructible. Even as the universe—from Brahma down to a blade of grass—perishes, I remain unchanged. Though I possess a body, I am one alone, never coming or going, pervading the universe and abiding everywhere. Truly, I salute myself, for there is none as skillful as I; without ever touching the body, I have sustained the universe for so long. Nothing belongs to me—or else, everything that is within the range of speech and mind belongs to me. Knowledge, the object of knowledge, and the knower—this triad does not truly exist. Whatever appears here due to ignorance, I am that, ever stainless. Ah! Duality is the root of suffering, and there is no other remedy for it. All that is seen is false; I alone am the pure essence of consciousness. I am pure awareness; out of ignorance, I have imagined limitation. By constantly reflecting thus, my state is ever free from distinctions. There is neither bondage nor liberation for me, nor any confusion. Peace is without support. Ah, the universe appears to abide in me, yet in truth, it does not abide in me at all. It is certain that this universe, along with the body, is nothing; the Self is pure consciousness alone. Upon what, then, can imagination now arise? Body, heaven and hell, bondage and liberation, and fear—these are all mere imagination. What concern have I, who am consciousness itself? Even amidst crowds of people, I perceive no duality. It has become like a wilderness to me; where then shall I find delight? I am not the body, nor does the body belong to me; I am not the individual soul—I am consciousness itself. My only bondage was the desire for life. The waves of the world, diverse and swiftly arising, have emerged in me, the infinite ocean, stirred by the wind of mind. When the wind of mind subsides, in me—the infinite ocean—the world-boat, the unfortunate merchant of life, perishes. In me, the infinite ocean, the waves of living beings are wondrous; they rise, fall, play, and merge, all by their own nature. At this, Ashtavakra spoke to Janaka, saying, “Knowing the Self to be one and imperishable in truth, how could a wise person, established in self-knowledge, be attached to the pursuit of worldly gain? Ah, delight in the realm of sense objects arises only from ignorance of the Self, just as greed arises from mistaking mother-of-pearl for silver. The universe shines forth in that in which all these waves arise, as in the ocean. Knowing ‘I am That,’ why do you run about as if distressed? Even after hearing that the Self is pure, beautiful consciousness, one who is deeply attached to sensual pleasure still acquires impurity. For the sage who knows the Self in all beings and all beings in the Self, it is astonishing that the sense of ‘mine’ persists. Established in supreme non-duality, even intent on liberation, it is astonishing that one, swayed by desire and impaired by the pursuit of pleasure, remains incomplete. Though knowledge has arisen and the enemy of ignorance is recognized as exceedingly weak, it is astonishing that one still desires pleasure, even as time draws to its end. For one who is detached here and elsewhere, who discriminates between the eternal and the transient, it is astonishing that, desiring liberation, he should fear liberation itself. The wise person, whether being fed or afflicted, always perceives only the Self; he neither rejoices nor becomes angry. He who sees his own body as if it were another’s—how could such a great soul be disturbed by praise or blame? Seeing this world as mere illusion, and with all curiosity gone, how could the wise mind be afraid, even with death at hand? For the great one whose mind is without desire, even in hopelessness, who is satisfied in self-knowledge—who can be compared to him? Knowing by nature that all this seen is nothing, what does the wise mind perceive as to be accepted or rejected? For one who has abandoned inner passions, who is free from duality and expectation, any experience that comes by chance brings neither sorrow nor delight. Thus, the wise one established in self-knowledge, playing with the enjoyment of the world, is never equal to the deluded who are carried along by worldly existence.