1. How may I adore that Bliss (Brahm) which is all pervading like the space, in which there is no distinction as to form or formlessness. It is devoid of love and hatred, form and formlessness; it is eternally pure and devoid of all phenomena; he is omnipresent and the universe is its image.
2. O dear friend! how should I salute my self in the Self,
for I am (myself) the Supreme Bliss Eternal which has no distinctions of colors
such as white &c, which is not bound by cause and effect, which is
impervious to all changes and is an unbounded Bliss?
3. I always exist, being neither the origin nor the
originator of things. I always exist, being neither bright nor dark. I always
exist, being neither light nor darkness. I am the knowledge im- mortal, uniform
and all-pervading like the space,
4. How can I call the desireless One as having desires? How
can I call the unattached One as having attachment? How can I call the
immaterial One as material? I am the knowledge immortal, uniform and
all-pervading like the space.
5. How can I call all this as one, how can I call all this
as manifold, how can I call all this as eternal or transient? I am the
knowledge immortal* uniform and all-pervading like the space.
6. Our Atma is neither material nor etherial, neither
subject to migrations nor having any beginning, middle or end; neither this nor
that. I and speaking the truth that I am the Supreme Truth. I am the knowledge
immortal, unchanging and all- pervading like the space.
7. Know all senses to be insubstantial as the sky; know-all
passions to be insubstantial as the sky; know Atma alone to be free from all
impurities, bondages and even liberation. I am the knowledge immortal,
unchanging and all-pervading like the space.
8. O Dear the Atma is difficult to realize and its knowledge
is inaccessible; I am not even this knowledge (for it is false after all). 0
dear! The Atma is difficult to conceive; such a conception is unattainable; I
am not even that conception, for it is false as well; even an approach in its
proximity is difficult; I am not even that (for it is also false). I am the
knowledge immortal, unchanging and all-pervading like the space.
9. I am devoid of all actions. I am the fire that destroys
all actions, I am devoid of all sufferings. I am the fire that destroys all
sufferings. I am bodiless. I am the fire that destroys all bodies. I am the
knowledge immortal, unchanging and all- pervading like the space.
10. I am sinless. I am the fire that destroys all sins. I am
free from all duties. I am the fire that swallows up all duties. I am without
bondages.
11. O child! I am neither with feeling nor without feeling;
I am neither, with company nor without company; I am neither with mind nor
without mind; I am the knowledge immortal, unchanging and all-pervading like
the space.
12. I am devoid of both attachment and non- attachment; I am
devoid of both 'joy and sorrow; I am devoid of both coveteousness and
uncoveteousness. I am the knowledge immortal, unchanging and all-pervading like
the space.
13. The tree of the continuity of the Samsar {world) is not
for me; the joy of the continuity of contentment does not affect me; the
bondage of ignorance is not for me. I am the knowledge im- mortal, unchanging
and all-pervading like the space.
14. The activity of the unceasing Samsar (world) does not
affect me; the darkness of the unceasing suffering does not affect me; the
peace arising from the performance of one's duty does not. affect me; I am the
knowledge immortal, unchanging and all-pervading like the space.
15. The course of actions that produces, misery does not
bind me; the mind affected by the effects of misery is not in me; the material
that produces Ahankar (egoism) is not in me; I am the- the knowledge immortal,
unchanging and all-pervading like the space.
16. Iam neither calm nor perturbed; lam neither thoughtful
nor unthoughtful; I am devoid of both waking and sleeping states; I am neither
good nor evil, neither moving nor stagnant. I am the* knowledge immortal,
unchanging and all-pervading like the space.
17. That Atma is neither the knower nor the thing to be
known as it is beyond all arguments and, discussion; it is neither the mind nor
the intellect as it is inaccessible to all expressions. How should I explain
this truth to you? I am the knowledge- immortal, unchanging and all-pervading
like the space.
18. It is the Supreme Essence of truth, devoid, of all
duality or non-duality; the Supreme Truth, las neither exterior nor interior;
it is not that it was before; it is neither attached to anything nor is it
anything. I am the knowledge immortal, unchanging and all-pervading like the
space.
19. I am verily the Being unstained by any vices arising
from the passions &c. I am verily the Bang devoid of all suffering arising
from the dis- pleasure of gods &c. I am verily the Being devoid of all
worldly miseries, I am the knowledge immortal, unchanging and all-pervading
like the space.
20. If the Atma is free from the three states of
consciousness how can the fourth state be ascribed to it? If it is free from
the three tenses of time, how can any position be attributed to it? It is the
supreme abode of tranquility and supreme truth itself. I am the knowledge
immortal, unchanging and all-pervading like the space.
21. I am incapable of large or small divisions; 1 am
incapable of extension or contraction; I am neither round nor pointed. I am the
knowledge immortal, unchanging and all-pervading like the space.
22. No parents, wife or children were ever born to me nor
did they ever die, nor were they ever mine. My mind was or is never fickle or
firm. I am the Supreme Truth, the immortal and unchanging knowledge all-pervading
like the space.
23. I am pure, superlatively pure, unattainable by thought,
the very form of infinity. Though unassociated, unthinkable and having infinite
aspects, I associate with all; I am indivisible yet divisible. I am the
knowledge immortal, unchanging and all-pervading like the space.
24. If it is one immaculate Supreme Truth, how can there be
host of Brahms and other gods and such regions as the heavens &c. in it? I
am the knowledge immortal, unchanging and all per- vading like the space.
25. How can I say that it is not 3 Neti, Neti i. e. not
this, not this? How can I describe that which is the last immaculate residum of
all that it is; how can I describe that which is devoid of all symbols? I am
the knowledge immortal, unchanging and all- pervading like the space.
26. I am devoid of actions yet I perform various actions; I
am without attachment yet I enjoy myself variously; I am without body yet I
indulge in constant pleasures. I am the knowledge immortal, unchanging and
all-pervading like the space.
27. I am beyond this show of the illusionary phenomena
(world), beyond all estentation of arrogance, beyond all vistages of tyranny,
beyond all phenomena of truth and falsehood. I am the knowledge immortal,
unchanging and all-pervading like the space.
28. Though devoid of all changes of time, I am not isolated;
though devoid of internal consciousness I am neither deaf nor dumb; though
devoid of all changes I am not separated even from the impurity of thought. I
am the knowledge im- mortal, unchanging and all pervading! like the space.
29. I am neither the master nor the servant; I have no
family connections; I have no anxiety, for I have no mind. I am unaffected by
all troubles; know (me) as devoid of all and destitute of all relations. I am
the knowledge immortal, unchanging and all-pervading like the space.
30. The world is like a solitary wilderness." What
should I say of it? It (world) is a proof positive of all uncertainties. What
should I say of it? (The Atma) is perpetually the same, free from all troubles.
I am the knowledge immortal, unchanging and all- pervading like the space.
31. (The Atma) appears to be devoid of both sensible and
insensible things; it has neither sprung from anything nor anything has sprung
from it; it is the Nirvan itself, an Everlasting Freedom. I am the knowledge
immortal, unchanging and all-pervading like the space.
32. The Umi is perpetually devoid of all worldly prosperity,
it is free from the unceasing cycle of births; it is equally free from the
unending cycle of deaths. I am the knowledge immortal, unchanging and
all-pervading like the space.
33. Thou hast neither name nor form; thou art indivisible,
nor does any differentiating element exist in thee. 0 shameless heart 1 why
dost thou, then, grieve? I am the knowledge immortals un- changing and
all-pervading like the space.
34. O friend! (i.e. heart) why dost thou weep? Thou hast
neither birth pangs nor old age nor death, nor (any other) changes. I am the
knowledge im- mortal, unchanging and all-pervading like the space.
35. O friend, why dost thou weep? Thou hast neither beauty
nor ugliness nor age &c. I am the knowledge immortal, unchanging and
all-pervading like the space.
36. O friend, why dost thou weep? Thou hast neither mind nor
senses nor age &c. I am the knowledge immortal, unchanging and
all-pervading like the space.
37. O friend, why dost thou weep f Thou hast no desire; thou
hast no greed; thou hast no attachment. I am the knowledge immortal, un-
changing and all-pervading like the space.
38. Why dost thou crave for wealth? Thou art above all
riches. Why dost thou yearn for happiness? Thou hast no wife. Why dost thou
long for possessions? There is nothing thine. I am the knowledge immortal,
unchanging and all-pervading like the space.
39. The world-producing quality is neither yours nor mine.
The (world) has an appearance of variety only to a stupid and shameless mind.
No differences whatsoever exist in you or me. I am the knowledge immortal,
unchanging and all-pervading like the space.
40. Verily thou hast neither passion, nor dis- passion, nor
any desire. I am the knowledge immortal, unchanging and all-pervading like the
space.
41. In respect to thee there is neither Samadhi nor
meditation; neither subject nor object of meditation; neither exterior (nor
interior); neither matter nor time. I am the knowledge immortal, unchanging and
all-pervading like the space.
42. I have explained to you the ultimate and final truth.
There is neither you nor I neither anything great (nor small) neither any
teacher nor any pupil. That Supreme Truth is, in its very nature, absolutely
free. I am the knowledge immortal, un- changing, and all-pervading like the
space.
43. If it is the Bliss itself all-pervading like the space,
how can there be another supreme truth? If it is the Bliss itself all-pervading
like the space, how can there be anything superior (to it)? If it is both the
knowledge and truth, how can there be anything higher than it.
44. Know it to be the whole truth. ' It is de- void of fire
and wind, it is devoid of earth and water, it is devoid of all movement, and is
all-pervading like the space.
45. It is neither of the form of vacuam or of matter. It is
neither pure nor impure. It is neither of good nor of bad form. It is its own
Self —the Supreme Truth.
46. Give up the world, give up even renunciation; give up
both renunciation and non- renunciation. The Atma is by its very nature,
immaculate, immortal, and a dead certainty.