1. The sound "Om" which is uttered, is indicative
of the Brahm and hence is all pervading like the heavens. There is no idea of
the higher or lower reality in it. It is negative of both worldly pleasure and
pain. It being so how can a letter with a dot be pronounced? (for it would
denote duality while the fact is rigid unduality).
2. Thou art the Eternal principle of the Soul as declared by
the Vedic verses such as 'Thou art That'. Thou art devoid of all obstructions
and art universally one. It being all one, why dost thou grieve, O heart!
3. It is all one devoid of height or depth. It is all one
devoid of exterior or interior. It is all one devoid of number. It being all
one, why dost thou grieve, O heart!
4. It is beyond all conception and all that is conceived, it
is beyond cause and effect. It is devoid of all words and their arrangement. It
is all one. It being so, why dost thou grieve, O heart!
5. It is beyond the concentration of knowledge. It is beyond
the comprehension of space. It is beyond the sweep of Time, it being all one,
why dost thou grieve, O heart!
6. It is neither the pot nor the space occupied by it;
neither the body nor the Jiva undwelling it; neither the cause nor the effect.
It being all one why dost thou grieve, O heart!
7. It is emancipation for ever and ever more. It is devoid
of all distinctions of being long or short. It is not marked by any roundness
or angularity. It is all one. Being so, why dost thou grieve, O heart 1
8. It is devoid of both fulness and voidness it is devoid of
both purity and impurity; it is incapable of being the whole or a part. It is
all one. Being so, why dost thou grieve, O heart!
9. To it no ideas of unity or separateness- apply; no ideas
of inwardness or their union apply. It is all one devoid of all distinctions as
to friend and foe. It being all one, why dost thou grieve, O heart!
10. It is neither a pupil nor a not pupil. In it there is no
distinction of animate or inanimate- beings. It is the eternal goal of
emancipation. It being all one, why dost thou grieve O heart!
11. It is verily devoid of both form and form- lessness. It
is devoid of both separateness or in- separateness. It is devoid of both origin
and dissolution. It being all one, why dost thou grieve, O heart!
12. It is not bound by the bondage of good or bad qualities
How can it undergo birth and death? It is all one-pure, and immaculate. It
being all one, why dost thou grieve, O heart!
13. It is devoid of all thoughts and feelings. It is devoid
of desire and desirelessness. It is verily the highest knowledge and eternal
emancipation. It being all one, why dost thou grieve, O heart!
14. It is the truth— the Eternal Truth. It is devoid of all
ideas of union or separateness. It is devoid of all and is universally one. It
being so, why dost thou grieve, O heart!
15. It has .no dwelling place. To it all are like the
members of a family. It is rigidly inca- pable of contact and contactlessness.
It is verily beyond all knowledge and ignorance. It being all one, why dost
thou grieve, O heart!
16. (This world) being a change of that which is changeless,
an objectification of that which cannot be conceived, is false. If the Atma
which is all one, is the only real Entity, then why dost thou grieve, O heart!
17. Verily all this is life— eternal life. This is all life,
pure and undefiled. All is verily One; why dost thou, then, grieve, O heart!
18. It is not known whether discrimination or
indiscrimination is the quality of the Brahm. It is not known whether it is
characterized by change or not. If it is One Eternal Consciousness, and all is
one, then, why dost thou grieve, O heart!
19. There is really neither bondage nor liberation; neither
virtue nor vice; neither fullness nor vacuam. It being all one, why dost thou
grieve, O heart!
20. If it is equally devoid of color and colorlessness, if
it is equally devoid of cause and effect, if it is equally devoid of unity and
separateness, then it being all one, why dost thou grieve, O heart!
21. It abides in all hearts, being omnipresent. It dwells in
all hearts, being one immutable exis- tence. It abides in all hearts as having
no feet &c. It being all one, why dost thou grieve, O heart! *
22. It is really everywhere ever-existing and all-pervading.
It is supremely pure and immutable and all underlying. It is penetrating and
interpenetrating, all irrespective of day and night* It being all one, why dost
thou grieve, O heart!
23. It is bound by no bonds whatsoever. It admits of no
union or separation. It cannot be attained by discussion or criticism. It being
all one, why dost thou grieve, O heart!
24. It is not bound by time and its periods. It is not
touched by fire. It is Truth, pure and simple. It being all one, why dost thou
grieve, O heart!
25. It is neither material nor immaterial- It is equally
devoid of sleeping and sound sleeping states. It is surely beyond all speech
and description. It being all one, why dost thou grieve, O heart!
26. It is like the heavens, pure, immense and uniform. It is
not separate from all that is, for it is universally one. It is everywhere the
same being beyond reality, unreality and all changes. It being all one, why
dost thou grieve, O heart!
27. It is equally indifferent to virtue and vice, to
material and immaterial enjoyments, and to passions and dispassions. It being
all one, why dost thou grieve, O heart!
28. It is equally devoid of pleasure and pain, being all
alike. It is far far beyond sorrow and joy. It is neither a teacher nor a
pupil. It is the Truth and Truth Supreme. It being all one, why dost thou
grieve, O heart!
29. In it verily there is no embryo of reality or falsehood.
It is neither movable nor immovable, neither uniform nor varied. It is beyond
all ritual or non-ritual observances. It being all one, why dost thou grieve, O
heart!
30. It is the quientessence of all essentials. It is
expressible only in self-realization. All sensual activities are false. It
being all one, why dost thou grieve, O heart!
31. All phenomena such as the heavens &c are as
illusionary as the mirage, so proclaims many a Vedic verse. If it is a
never-ceasing and all uniformly permeating One, then, why dost thou grieve, O
heart!
32. The enlightened Ascetic who has been purged of all evil
desires and who is submerged in the sentiment of Oneness throughout declares
the truth that one never succeeds in knowing it (Brahm) which neither the Vedic
verses nor any logical definition can ever describe.