हिन्दी
Now Angira: The Spirit, manifests Itself, in three ways: the self, the inner Self and the supreme Self.
There are the organs – the skin, inner and outer: flesh, hair, the thumb, the fingers, the backbone, the nails, the ankles, the stomach, the navel, the penis, the hip, the thighs, the cheeks, the ears, the brows, the forehead, the hands, the flanks, the head and the eyes; these are born and die; so, they constitute the self.
Next this inner self is (indicated by the elements) earth, water, fire, air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory, (marked by) the high pitch and accent lessness, short, long and prolate (vowel sounds), the hearer, smeller, taster, leader, agent and self of knowledge vis-à-vis stumbling, shouting, enjoying, dancing, singing and playing on musical instruments. He is the ancient spirit that distinguishes between Nyaya, Mimamsa and the institutes of law and the specific object of listening, smelling and grasping. He is the inner Self.
Next the supreme Self, the imperishable, He is to be meditated on with (the help of) the Yogic steps, breath control, withdrawal (of sense organs), fixation (of mind), contemplation and concentration, He is to be inferred by the thinkers on the Self as like unto the seed of the Banyan tree or a grain of millet or a hundredth part of a split hair. (Thus) is He won and not known. He is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence.
The good named the Atman is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth.
Even as the world with its distinctions like affirmation, negation, etc., Brahman alone shines forth.
With distinctions like teacher and disciples (also), Brahman alone appears. From the point of view of truth, pure Brahman alone is.
In fact, neither knowledge nor ignorance, neither the world nor anything else is real; But the consciousness of the world in its true form is the originator (root cause of this nature) of this (world)
This (world) is unreal, it is to be realized that it is its remover (liberator), just as no other rule (proof) is required for the knowledge of the ghat (pot) kept in front (it is evident).
Just as the knowledge of every object in front is attained without any evidence, in the same way, this ever-accomplished soul becomes manifested (perceived) only after being proved (perceived). That is, because everything has a Brahmamaya (divine) form, there is no need for proof of Brahman.
Neither place nor time nor purity is required. The knowledge ‘I am Devadatta’ depends on nothing else.
Similarly, the knowledge ‘I am Brahman’ of the Knower of Brahman (is independent). Just as the whole world by the sun, by the splendour of the Knowledge of Brahman is everything illumined.
To give any other evidence in the direct proof of that Brahma is unattractive, false and trivial, who is its realizer? (i.e., none) The Vedas, the Shastras, the Puranas and all the ghosts (animals - the world) through which they are meaningful, that (Brahm) is itself manifested.
Just as a child keeps on playing with attractive objects (toys) leaving aside (i.e. forgetting) hunger or any kind of pain and discomfort of the body.
In the same way the scholar, without affection, without ego, remains in the Brahman. That self-realized being free from all kinds of desires, wanders in solitude in the form of a sage.
Being always satisfied with his own soul and considering himself to be situated everywhere (from worldly point of view), even the poor are always satisfied and the helpless also consider themselves to be very strong.
He is always satisfied even without taking any kind of food, seeing everyone equally even though behaving unequally, while working but not working and enjoying the fruits while considered to be free from enjoyment.
That soul is bodiless even though it is in the body, it is mobile in spite of being confined (bound in the body) i.e. it is present everywhere. That's why dear and unpleasant knowledge does not touch that Brahmagyani without a body anywhere (That is, that soul does not consider anyone dear or unpleasant).
Good and bad cannot even touch it. All are equal in his eyes. Just as Sun is considered to be afflicted by Rahu even when it is not afflicted by people, people mistakenly consider it to be afflicted.
Because they don't know the real situation. Just as Sun is considered to be afflicted by Rahu even when it is not afflicted by people, people mistakenly consider it to be afflicted because they do not know the real situation.
In the same way, those who consider the best Brahmagyani who is free from the bonds of the body, as a body, are considered as fools (Vajramurkh); In fact, that Brahmagyani (soul) would have been completely free from the snake's slough-like body.
Moved a little, hither and thither, by the vital breath, (that body) is borne like a piece of timber, up and down, by the flood waters.
By fate is the body borne into contexts of experiences at appropriate times. (On the contrary) he who, giving up all migrations, both knowledge and unknowable, stays as the pure unqualified Self.
He is himself the manifest Shiva. He is the best of all Brahman-Knowers. In life itself the foremost Brahman-Knower is the ever free, he has accomplished his End.
Similarly, one who knows Brahman also becomes Brahman himself. He appears to be different only because of his body (dress). In fact, he is Brahman, there is nothing else apart from him. Just as when a pot is split open, the sky within the pot becomes the form of the sky itself.
This (soul), after the destruction of the epithet (body), merges into the Brahman, becoming the form of Brahman. Like a man who, with (appropriate) apparels, is an actor and without them (resumes his natural state)
Similarly, after the dissolution of the epithet i.e. the body etc., the one who knows Brahman himself becomes the form of Brahman. Just as milk in milk, oil in oil and water in water become one.
In the same way, the condition of the enlightened sage and the soul is also the same. In this way, after attaining the form of Videha-Kaivalya-post, after attaining the unbroken idolatry Brahmabhava, he again becomes free from the worldly movement (movement).
Because his ignorance gets burnt by the science of goodness.
How can it be possible for Brahma to re-emerge when such a Yeti becomes Brahman? The bondage and liberation created by Maya do not actually happen in that Brahman.
Just as when a snake is perceived in an inactive rope, if it (snake sensation) ends again, then only the rope starts to be perceived. In the same way, the true and false sense of the cover should be called bondage and salvation.
There is no cover of Brahman. He is exposed because of the absence of others.
Whatever is believed about the existence or non-existence of an object, these are in fact the qualities of the intellect itself, not of that eternal object (the imperishable Brahman). Therefore, the bondage and liberation that are produced by Maya do not happen in the soul (the sages make it very clear here that bondage or liberation is not for the soul, but for the intellect. The growth in me-thee only gets entangled, the soul So, it is situated in an easy liberated state only).
From where can one imagine the differences of the sky (Ghatakash, Mahakaash etc.) in that artless, inactive, peaceful, sinless, niranjan, unique divine element?
The truth is that the Supreme is neither born nor birthless, neither in bondage, nor a seeker, nor desirous of liberation, nor liberated (He is beyond all these). It is seen appearing in the body that takes birth, so it is not birthless, but it is birth of the body, not of the consciousness, vessels are created and destroyed, the water in them is free from the birth and decay of the vessel. therefore unborn. In this sense, he can be called Namuk, neither free nor liberated.
