हिन्दी
Neither earth, nor water, nor fire, nor air, nor ether, nor sense-organ, nor their aggregate (am I) because they are inconstant. That which is the one established in sleep, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
Neither the castes, nor the rules of conduct relating to the castes and stages of life, nor even concentration, meditation, yoga, etc., pertain to me; for the superimposition of `I' and `mine' which is dependent on the non-self has been destroyer. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
Neither mother, nor father, nor the Gods, nor the worlds, nor the Vedas, nor the sacrifices, nor place of pilgrimage are there, they say, in sleep. Because (in sleep) there is not absolute void either, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
Neither the Sankhya, nor the Saiva, nor the Pancaratra, nor the Jaina, nor the Mimamsa, etc. (are valid doctrines); for, by unique experience (it is shown that) the Self is extremely pure. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
Neither above, nor below, nor inside, nor outside, nor in the middle, nor athwart, nor in the eastern nor in the western direction (am I). Since I am all-pervading like ether, I am impartite by nature. That one which remains (after the sublation of all else), that auspicious absolute (Self) I am.
Neither white, nor black, nor red, nor yellow, neither small, nor large, neither short, nor long (am I); likewise (I am) without form; for I am of the nature of light. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
Neither preceptor, nor scripture (there is), neither pupil nor instruction; neither you nor I, nor this universe. The awareness of one's nature does not admit of alternatives. That one which remains (after the sublation of all else) that auspicious absolute (Self) I am.
Neither the state of waking nor that of dream nor that of deep sleep is for me; neither the Visva nor the Taijasa nor the Prajna (am I). Since the three are of the nature of nescience, I am the Fourth. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
Because that (the Self) is all-pervasive, the true goal, of self-established nature, and not dependent on anything else, this entire universe which is different from that is unreal. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
That (Self) is not even one; how can a second, as different from that be? There is not (for it) absoluteness, nor non-absoluteness. Neither the void nor the non-void is it, because it is the non-dual (reality). How can I describe that which is established by all the Vedanta?
