Where is there existence, where is non-existence; where is unity, where is duality? What need is there to say more? Nothing emanates from me.

–Janaka, Astavakra Samhita

The Ashtakvakra Samhita ends gloriously with this verse from Janaka. It is, indeed, a statement about ajata vada. Hence, it is the ultimate teaching.

In direct experience of the Self, there can be no room for existing or non-existing objects; for a notion of unity or for a notion of duality; for space or time or motion. This is because the mind, as an apparently existing entity, has been destroyed. All–in a manner of speaking–has returned to the Source.

The question Janaka raises is, of course, rhetorical. Nothing more can be said; nothing ultimately truthful about the Self is utterable.

The final line brings home the meaning of the entire verse. The Sanskrit word vijāyate can be translated as “emanates,” “is born,” “originates,” “comes forth,” etc. Hence, nothing has ever emanated, been born, originated, been produced, or come forth. In a word: ajata.

That is, there is no birth, no growth, no diminution, and no death; no self and no others; no mind, no body, and no world; no practitioner, no path, no bondage, and no liberation. There is nothing but the Self, and the Self has never become anything other than Itself. The Self has never “come into being.”

Now, surely, there is nothing more than can be said.