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ibhu:
1. I shall tell you now about being wholly 'That' itself.
This is rare to come by, even for yogis. This is the secret
of all the Vedas, of all the scriptures. This is rare to
come by, indeed.
2. That which is the Supreme Brahman [only Reality],
the Self of all, of the nature of
Existence-Consciousness-Bliss, the Self of all, the Supreme
Self - ever abide as That itself.
3. 'All this' is of the nature of the Self, which is without
beginning or end and which is insuperable. This is neither
action nor inaction. Ever abide as That itself.
4. That in which there is no fear of duality, in which
Nonduality awakens, in which peacefulness and
nonpeacefulness both do not exist - ever be That itself.
5. That in which there is nothing of sankalpa
[volition] in which misapprehension does not exist,
in which, likewise, there is no thinking - ever abide as
That itself.
6. That in which there is nothing in Brahman, in which
having any bhava [conditional state, opinion,
supposition] is a delusion, in which the entire world
does not exist - ever abide as That itself.
7. That in which existence or nonexistence and delusions due
to misapprehensions of the mind, and even the word
'misapprehension', do not exist - ever abide as That
itself.
8. That in which there is no pleasure, in which there is no
imagination that I am the body, and in which all sankalpa
has been relinquished - ever abide as That itself.
9. That in which a bhava inclusive of Brahman does not
exist, in which defects are not present, and in which there
is no fear of the pairs of opposites - ever abide as That
itself.
10. That in which the actions of speech and body and the eon
itself have ended in dissolution, and in which the manifest
universe is yet unborn - ever abide as That itself.
11. That in which there is no manifestation of delusion, in
which there is not the least activity of illusion, in which
there is nothing seen or unseen - ever abide as That
itself.
12. That in which there is no wise man or vidya
[wisdom], in which there are no such things as one's
own side and an opposing side, and in which there are no
defects or non-defects - ever abide as That itself.
13. That in which there is no differentiation, such as being
Vishnu [all pervading], in which Brahma
[creator] does not exist, and in which there is no
differentiation as Sankara [beneficent One] - ever
abide as That itself.
14. That in which there is no differentiation as truth and
non-truth, in which there is no such state as understanding,
and in which there is no such idea as 'jiva' [individual
soul, ego] - ever abide as That itself.
15. That in which there is no meditation on Sankara, in
which there is no supreme abode, and in which there is no
state of comprehension - ever abide as That itself.
16. That in which there is no microcosm or macrocosm, in
which there is no imagining of happiness, and in which the
manifest world is a fallacy - ever abide as That itself.
17. That in which there is no conception of a body, in which
there is no jubilance, and in which there is no 'awareness'
of thought - ever abide as That itself.
18. That in which there is no intellect or empirical
knowledge, in which there is no Self in the sheath of mind,
and in which there is no conception of desire - ever abide
as That itself.
19. That in which there is no liberation or repose, in which
there is no bondage or separation, and in which there is no
permanent knowledge - ever abide as That itself.
20. That in which there is no conception of time, in which
there is no bhava of sorrow, and in which there is no
conception of the body - ever abide as That itself.
21. That in which there is no dispassion of the jiva
[ego], in which there is no misunderstanding of the
scriptures, and in which I, being the Self, am myself - ever
abide as That itself.
22. That in which there is no jivanmukti [self
liberation], in which there is no liberation from the
body, and in which there is no activity by sankalpa
[volition] - ever abide as That itself.
23. That in which there is no conception of beings, in which
there is no existence of anything separate, and in which
there is no differentiation as the jiva either - ever abide
as That itself.
24. That in which Brahman is a state of Bliss, in which joy
is a state of Bliss, and in which the quality of Bliss is
eternal - ever abide as That itself.
25. That in which there is no manifestation of things, in
which there is no victory or defeat, and in which there is
no utterance of statements - ever abide as That itself.
26. That in which there is no branch of inquiry into the
Self, in which there is no urge for sravana [learning,
listening and study] and in which there is no 'great
bliss' - ever abide as That itself.
27. That in which there is no classification such as the
same group or different groups and in which no internal
difference arises - ever abide as That itself.
28. That in which there is neither the terror of hell nor
the treasures of heaven and in which there is no world of
Brahma - ever abide as That itself.
29. That in which there is no union with Vishnu, in which
there is no Kailasa mountain, in which there is no sphere of
the egg of the cosmos - ever abide as That itself.
30. That in which there is no praise, in which censure exits
not, and in which there is not the mistake of regarding them
as on a par either - ever abide as That itself.
31. That in which there is no bhava of the mind, in which
there is no misapprehension, and in which there is no
experience or suffering - ever abide as That itself.
32. That in which there is no fear of sin, nothing of the
five great sins, and in which there is no defect of
attachment - ever abide as That itself.
33. That in which the triad of afflictions does not exist,
in which there are never the three states of the jiva, and
in which the universe is known to be a delusion - ever abide
as That itself.
34. That in which knowledge has not arisen, in which there
is no error of conceiving of the world, and in which there
is no manifestation of activity - ever abide as That
itself.
35. That in which there is no domain of the mind, in which,
indeed, there is the greatest happiness, and in which exists
the permanent abode - ever abide as That itself.
36. That in which the cause of all is peace, in which all is
happiness, and having reached wherefrom none reverts once -
ever abide as That itself.
37. By knowing which all is renounced, by knowing which
nothing else remains, and by knowing which there is nothing
else to be known - ever abide as That itself.
38. That in which no defect has arisen, that which is the
place that is changeless, and in which, indeed, the jiva is
destroyed - ever abide as That itself.
39. That in which, indeed, the Self is ever satisfied, in
which, indeed, there is changeless Bliss, and in which,
indeed, there is changeless peace - ever abide as That
itself.
40. That in which, indeed, there is all comfort, in which,
indeed, there is the definition of the real, and in which,
indeed, there is certainty of Existence - ever abide as That
itself.
41. That in which I am not, and in which you are not, in
which you yourself are not, indeed, yourself, and in which,
indeed, there is certain peace - ever abide as That
itself.
42. That in which, indeed, you are joyful, in which, indeed,
happiness is attained, and in which there is no fear of
sorrow - ever abide as That itself.
43. That in which there is the fullness of Consciousness, in
which there is an ocean of Bliss, and in which, indeed,
there is the direct presence of the Supreme - ever abide as
That itself.
44. That in which, indeed, one himself is, indeed, That
itself, and in which there is no difference between oneself
and one's Self - ever abide as That itself.
45. That in which, indeed, there is supreme Bliss, in which
oneself is the supreme happiness, and in which, indeed,
there is the understanding of differencelessness - ever
abide as That itself.
46. That in which there is not even an atom, in which the is
no blemish of the mind, in which there is nothing like 'I
do' [lit. 'I give'] - ever abide as That itself.
47. That in which thought is dead, in which one's body and
mind are dead, and wherein memory finally dissolves - ever
abide as That itself.
48. That in which, indeed, 'I' is surely dead, in which
desire meets its dissolution, and in which, indeed, Supreme
Bliss is - ever abide as That itself.
49. That in which the trinity of gods have their
dissolution, in which the bodies and such perish, and in
which there are no interactions - ever abide as That
itself.
50. Immersed wherein there is no fatigue, immersed wherein
one does not see, and immersed wherein there is no life and
such things - ever abide as That itself.
51. Immersed wherein nothing shines, wherein wakefulness
does not exist, and wherein, indeed, delusion meets its
death - ever abide as That itself.
52. That in which, indeed, time finds its death, in which
yoga finds its dissolution, and in which Satsang
[association with Truth] ceases to be - ever abide
as That itself.
53. That in which, indeed, Brahman-nature exists, wherein,
indeed, there is only Bliss, and wherein, indeed, there is
the Supreme Bliss - ever abide as That itself.
54. That in which the universe never exists, in which the
manifest world does not exist, and in which there are no
inner faculties - ever abide as That itself.
55. That in which, indeed, there is only joy, in which it
itself is entirely only bliss, and in which, indeed, it
itself is Supreme Bliss - ever abide as That itself.
56. That in which there is only the Consciousness of
Existence, in which Consciousness alone is all there is, and
in which shines the fullness of Bliss - ever abide as That
itself.
57. That in which there is the direct presence of the
Supreme Brahman, in which one is oneself the Supreme, and in
which serenity is the supreme goal - ever abide as That
itself.
58. That in which lies the direct meaning of the undivided,
in which exists the very goal, and in which destruction and
such exist not - ever abide as That itself.
59. That in which, evidently, there is only oneself, in
which, evidently, only oneself prevails, and in which
exists, evidently, the great Self - ever abide as That
itself.
60. Wherein the Supreme Truth evidently is, wherein is,
evidently, the great, and wherein Knowledge evidently exists
- ever abide as That itself.
61. Wherein the transcendence of qualities evidently is,
wherein blemishlessness evidently is, and wherein eternal
purity evidently is - ever abide as That itself.
62. Wherein the great Self itself is present, wherein the
joys of joys is present, and wherein, indeed, jnana
[wisdom] and vijnana [knowledge] are present
- ever abide as That itself.
63. That in which, indeed, oneself is the Light, in which
oneself, indeed, is the Nondual, and in which, indeed, there
is Supreme Bliss - ever abide as That itself.
64. Thus the bhava [conviction] of becoming That
itself has been proclaimed. Be thus always - ever, ever. I
am Brahman, Existence-Consciousness-Bliss. I am undivided
and ever joyful.
65. I am Brahman alone, which is Knowledge. I am the Supreme
Peace. I am Consciousness. I am devoid of thought. I am not
'I'. I abide as He Himself.
66. I am That. I am Consciousness. I am He. I am spotless. I
am the highest. I am the highest. I am the Supreme. Thus,
casting aside everything, be happy.
67. All this is the remnant of thoughts, the muddying of
purity. Thus, renouncing all and forgetting everything, like
mere dead wood.
68. Leaving aside the body like a corpse, being ever like a
piece of wood or iron, and renouncing even remembrance,
firmly abide only in Brahman as the goal.
69. Whoever hears this explanation even once, even though he
be connected with great sins, shall, casting off all, reach
the Supreme.
70. Though, in parts, they deal with upasana
[meditation] on You, do not the Vedas proclaim You
as the unattached, as especially connected to the vessel of
the heart of all, existing as the Self, and of the nature of
the undivided?
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