हिन्दी
Om, that (Outer World) is Purna (Full of Divine Consciousness); This (Inner World) is also Purna (Full of Divine Consciousness); From Purna is manifested Purna (From the Fullness of Divine Consciousness the World is manifested), Taking Purna from Purna, Purna indeed remains (Because Divine Consciousness is Non-Dual and Infinite), Om, Peace, Peace, Peace.
One Aja (unborn) is ever located in the cave (of the heart) within the body, (Prithivi) the earth is His Body, though he pervades the earth, it does not know Him. The waters are His body; though He pervades the waters, they do not know Him. Agni (fire) is His body, though He pervades agni, it does not know Him. Vayu (air) is His body, though he pervades vayu, it does not know Him. Akasa (outer space) is His body; though He pervades åkäsa, it does not know Him. Manas (the sensory or processing mind) is His body; though He pervades manas, it does not know Him. Buddhi (intellect) is His body; though he pervades buddhi, it does not know him. Ahamkara (ego) is His Body; though He pervades ahamkara, it does not know Him, Citta (consciousness) is His body; though He pervades Citta, it does not know Him. Avyakta (unmanifested) is His body, though He pervades Avyakta, it does not know Him. Aksara (imperishable, indestructible, fixed, immutable) is His body; though He pervades aksara, it does not know Him. Mrtyu (death) is His body; though He pervades Mrtyu, it does not know Him. He who is the inner soul of all creatures and the purifier of sins, is the one divine Lord Nåräyana.
The Wise should through the practice of deep meditation of Brahman leave Off the (recurrent) conception or 'l' and 'mine' in the body and the senses which are other than Atma (Self).
Having known himself as Pratyagatma (the Witness of buddhi and its actions), one should ever think "So 'Aham" ("l am That") and leave off the idea of Atma in all Others, Shunning the pursuits of the world, the body and the Sastras, set about removing the false attribution of Self.
In the case of a Yogin staying always in his own Åtma, his mind perishes, having known his Atma as the Atma of all, through inference, Vedas and Self-experience.
Never giving slightest scope to sleep, worldly talk, sounds, etc., think of Åtma, (in yourself) to be the (supreme) Atma.
Shun at a distance, like a Candala (dog-eater), (the thought of) the body, which is generated out of the impurities of parents and is composed of excreta and flesh. Then you will Brahman and be (in a) blessed (state).
O Sage, having dissolved (Jiva) Atma into Paramatma with the thought of its being part less, like the ether or a jar in the universal ether, be ever in a state of taciturnity.
Having become that, which is the seat of all Åtmas and the self-resplendent, give up the macrocosm and microcosm like an impure vessel.
Having merged into Cidatma, which is ever blissful, the conception of "l" Which is rooted in the body and having removed the (conception of) Linga (here the Sign of separateness), become ever the Kevala (alone).
Having known "l am that Brahman" in which alone the universe appears like a town in a mirror, become one that has performed (all) his duty, O sinless one!
The ever blissful and the self-effulgent One being freed from the grip of ahankara (ego) attains its own state, like the spotless moon becoming full (after eclipse).
With the extinction of actions, there arises the extinction Cinta. From it arises the decay of Vasanas (desires), and from the latter, arises Moksa; and this is called Jivanmukta.
Looking upon everything in all places and times as Brahman brings about the destruction of Väsanäs through the force of Vasanas of Sattvika nature.
Carelessness in Brahamnistha by (or meditation of brahman) should not in the least be allowed (to creep in). Knowers of Brahman style (this) carelessness, in Brahmic science, is death (itself).
Just as the moss (momentarily) displaced (in a tank) again resumes its original position, in a moment, so Maya envelops even the wise, should they be careless (even for a moment).
He who attains the Kaivalya state during life becomes a Kevala even after death of his body. Ever devoted to samadhi, become a Nirvikalpa (or the changeless one), O sinless one!
The granthi (or knot) of the heart, full of ajnäna, is broken completely only when one sees his Ätma as secondless through nirvikalpa samadhi.
Now, having strengthened the conception of Atma and well given up that of "I" in the body, one should be indifferent as he would be towards jars, cloth, etc.
From Brahma down to a pillar, all the upadhis are only unreal, hence one should see (or cognize) his Atma as all-full and existing by itself (alone).
Brahma is Self (Atma); Vishnu is Self; Rudra is Self; Indra is Self; all this universe is Self and there is nothing but Self.
By expelling (from the mind) without any remainder all objects which are superimposed on one's Atma, one becomes himself Parabrahmana the full, the second less and the actionless.
How can there be the heterogeneity of the universe of sankalpa and vikalpa in that One Principle which is immutable, formless and homogeneous?
When there is no difference between the seer, the seen, and sight, there being the decay less and Chidatma, full like the ocean at the end of a Kalpa and effulgent.
All darkness, the cause of false perception, merges in it. How can there be heterogeneity in that one supreme Principle which is alike?
How can there be heterogeneity in the highest Tattva which is One? Who has observed any heterogeneity in Sushupti (the dreamless sleep), where there is happiness only?
This vikalpa has its root in Citta only. When Citta is not, there is nothing. Therefore, unite the Citta with Paramatman in its Pratyagatmika state.
If one knows Atma as unbroken bliss in itself, then he drinks always the juice (or essence) of bliss in his Atma, Whether internally or externally.
The fruit of vairagya (detachment) is bodha (spiritual wisdom); the fruit of bodha is uparati (renunciation); santi (sweet patience) is attained out of the enjoyment of the bliss of one's Atma, and this sänti is the fruit of uparati.
If the latter in each of these is absent, the former is useless. Nivritti (or the return path) leads to the highest contentment and (spiritual) bliss is said to be beyond all analogy.
That which has Maya as its upadhi (imposition) is the womb of the world; that true one which has the attribute of omniscience, etc. and has the variegated mystery is denoted by the word "Tat" (that).
That is called Apara (the other or inferior) which shines through meditation upon the idea and the world asmat (all of us) and the consciousness of which is developed by antahkarana (Antaḥ means 'inner' and karaṇa means 'instrument', or, 'function').
By separating the Upadhis (imposition), Maya (unreal) and Avidya (ignorance) from Para and Jiva (cosmic and human Atma's respectively) one realises Parabrahmana which is part less and Sacchidananda (truth-consciousness-bliss). (Para stands for "supreme", "transcendental" or "absolute")
Making the mind dwell on such sentences (or ideas) as the above constitutes Sravana (hearing). It becomes manana (contemplation) when such ideas are quitted (in one) through logical reasoning.
When (their) meaning is confirmed through these (two processes), the concentration of the mind on it alone constitutes Nididhyasana. (In Advaita Vedanta and Jnana Yoga Nididhyasana is profound and repeated meditation on the mahavakyas, great Upanishadic statements such as "You are That", to realize the identity of Atman and Brahman)
That is called samadhi in which the citta (consciousness), rising above the conception of the contemplator and contemplation, merges gradually into the contemplated, like a light undisturbed by the wind.
Even the mental states are not known (at the time when one is within the scope of Atma). But they are only inferred from the recollection which takes place after Samadhi.
Through this samadhi (state of intense concentration) are destroyed crores of karmas which have accumulated during cycles of births without beginning and pure dharma is developed.
Knowers of Yoga call this samadhi, dharma-megha (cloud), in as much as it showers nectarine drops of karma in great quantities.
When all the hosts of vasanas (desires) are destroyed entirely through this, and when the accumulated karmas, virtuous and sinful, are rooted out.
Then that in which speech was hidden till now, no longer so, and shines as Sat (truth); and direct cognition reveals itself, like the myrobalan in the palm of the hand.
Vairagya (dispassion) starts from where the vasanas (desires) cease to arise towards objects of enjoyment. The cessation of the rising of the idea of "I" is the highest limit of buddhi (intellect); uparati (cessation, quietism, stopping worldly action) beings from where the mental states once destroyed do not again arise.
That ascetic is said to possess Sthitapragya (a person of steady wisdom, the one who has experienced the truth from within) who enjoys bliss always and whose mind is in Brahman that is formless and actionless.
The oneness of Brahman and Atma after deep inquiry, and that has the vritti ("waves" or "ripples" of disturbance upon the otherwise calm waters of the mind) of nirvikapla (the processes of the mind that are wordless, with no thought form or discursive thoughts) and cinmatra (Pure intelligence).
That state of mind is termed Pragya (Insight, Prowess, wisdom, intelligence). He who possesses this always is Jivanmukta.
He is a Jivanamukta (liberated while living) who has neither the conception of "I" in the body and the senses of the conception of another (different from himself) in everything else.
He is a Jivanmukta who sees through his Pragya (Insight, Prowess, wisdom, intelligence) no difference between his own Atma and Brahman as well as between Brahman and the universe,
He is a Jivanmukta (liberated while living) who preserves equanimity of mind, either when revered by the good or reviled by the vicious.
One who has cognized the true nature of Brahman is not subject to rebirth as before. But were he so subjected, then he is not a true knower, the knowing of Brahman being external only.
A man is subject to Prarabdha (that portion of the past karma which is responsible for the present body) so long as he is affected by pleasure, etc. The attainment of a result is always preceded by action; and nowhere is it without karma.
Through the cognition, "l am Brahman" are destroyed the karmas accumulated during hundreds of crores of previous births, like the actions in the dreaming state (that are destroyed) during the waking state.
An ascetic having known himself as associateless and indifferent like ether, is not at all affected by any of his karmas at any time.
Just as the ether is not affected by the alcoholic smell through its contact with a pot, so Atma is not affected by the gunas (properties) produced by its upadhi (imposition).
The Prarabdha (accumulated) karma that has begun to act before the dawn of jnana (knowledge) is not checked by it; and one should reap its fruit, as in the case of an arrow discharged at a target.
An arrow that is discharged towards an object with the idea that it is tiger, does not stop when it (the tiger) is found to be a cow; but it (even) pierces the mark through its speed without stopping.
When one realises his Atma as free from old age and death, then how will prarabdha (accumulated karma) affect him? Prarabdha accomplishes (its work) only when one considers his
body as Atma.
This conception of Atma as body is not at all a desirable one; so, it should be given up along with prarabdha.
Since it is simply a delusion to attribute prarabdha (accumulated karma) to this body.
How can there be reality to that which is super-imposed upon another? How can there be birth to that which is not real? How can there be death to that which is not born? How can there be prarabdha to that which is unreal?
The Veda speaks of prarabdha in an external sense only, to satisfy those foolish persons that doubt, saying: "If jnana (knowledge) can destroy all the results of ajnåna (ignorance - such as body, etc.), then whence is the existence of this body to such a one?" But not to inculcate to the wise the existence of the body.
Shruti talks about prarabdha to explain to the extroverted people (ignorant people). Prarabdha has not been mentioned for the wise or to reveal the truth of life.
Atma is all-full, beginningless, immeasurable, unchangeable, replete With Sat, Cit, and Ananda, decayless, the one the eternal, the differentiated, the plenum, the endless
Having its face everywhere, the one that can neither given up nor taken up, the one that can neither be supported nor be made to support.
The guna(properties)-less, the actionless, the subtle, the changeless, the stainless, the indescribable, the true nature one's Ätma, above the reach of speech and mind.
The one full Sat (truth), the self-existent, the immaculate, the enlightened, and incomparable; such is Brahman, one only without a second.
He who knows his Atma himself through his own cognition, as the one who is not restricted by any, is a Siddha (one that has accomplished his object), who has identified his Atma with the one changeless Atma.
(The disciple got knowledge from this advice of the Guru and he started saying) Whither is this world gone, then? How did it appear? Where is it absorbed? It was seen by me just now, but now it is gone.
What a great miracle! What is fit to be taken in? And what to be rejected? What is other (than Atma)? And what is different (from It)?
In this mighty ocean of Brahman full of the nectar of undivided bliss, I do not see, hear, or know anything. I remain in my Ätmä only and in my own nature of Sat (truth, reality), Anandarüpa (bliss or divine joy).
I am an Asanga (or the associate less). I am without any attributes. I am Hari (the one who removes darkness and illusion). I am the quiescent, the endless, the all-full and the ancient.
I am neither the agent nor the enjoyer. I am the changeless and the decay less. I am of the nature of pure enlightenment. I am the one and the perpetual bliss.
This science was imparted to Apäntaratama who gave it to Brahmä. Brahmä gave it to Ghora-Angiras. Ghora-Angiras gave it to Raikva, who gave it to Råma. And Rama gave it to all beings. This is the teaching of Nirvana; and this is the teaching of the Vedas; yes, this is the teaching of the Vedas.
Om, that (Outer World) is Purna (Full of Divine Consciousness); This (Inner World) is also Purna (Full of Divine Consciousness); From Purna is manifested Purna (From the Fullness of Divine Consciousness the World is manifested), Taking Purna from Purna, Purna indeed remains (Because Divine Consciousness is Non-Dual and Infinite), Om, Peace, Peace, Peace.
