Ashtavakra Gita · Verse 7.4 · Janaka speaks

आत्मा

ātmā

the Self

noun, masculine, nominative singular

Ātmā (the Self) — the core term of Advaita Vedanta. This verse makes a double negation: the Self is not in objects, and objects are not in the Self. This transcends both immanence and transcendence as ordinary categories. The footnote clarifies: 'The Self is all-pervasive and infinite and cannot therefore be contained by finite objects.'

भावेषु

bhāveṣu

in objects, phenomena

noun, masculine, locative plural (bhāva)

Bhāva (object, phenomenon, existing thing) — here encompasses all finite appearances: body, mind, world. The Self is neither the container nor the contained, for in an absolute sense nothing other than Brahman really exists.

निरञ्जने

nirañjane

in the stainless, the pure

adjective used as noun, locative singular (nir + añjana)

Nirañjana (stainless/undefiled) — literally 'without collyrium (dye/ointment),' meaning the Self has no trace of impurity, limitation, or modification. One of the epithets of Śiva/Brahman. Suggests the Self is untouched by the coloring of māyā or karma.

असक्तः

asaktaḥ

unattached

adjective, masculine, nominative singular (a + sakta, past passive participle of √sañj)

Asakta (unattached) — one of the hallmark qualities of the jñānī throughout the Ashtavakra Gita. Knowing the Self is neither in objects nor do objects exist in the Self, there is no basis for attachment. The result is natural vairāgya (detachment).

अस्पृहः

aspṛhaḥ

desireless

adjective, masculine, nominative singular (a + spṛhā)

Aspṛha (desireless, free from longing) — spṛhā is ardent desire or craving. The jñānī is free of it because desire presupposes a lack in oneself; the realized Self, being pūrṇa (complete), has nothing to desire.

शान्तः

śāntaḥ

tranquil, at peace

adjective, masculine, nominative singular (past passive participle of √śam)

Śānta (tranquil) — śama is the first of the sādhana-catuṣṭaya (four-fold qualifications) in Advaita, but here it is not a qualification or practice but the natural condition of one who knows the Self. It flows directly from asakta and aspṛha.