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neither emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one s own real
form, upon Him who is dancing as the all-witness, is released from all bondage.
33. Prostrations prostrations to me who am in all the elements, who am the Chidatma (viz., Atman
of the nature of wisdom) that is eternal and free and who am the Pratyagatman.
34-35. O Devata, you are I. I am you. Prostrations on account of myself and yourself who are
infinite and who are Chidatma, myself being the supreme Isha (Lord) and yourself being Shiva (of a
beneficent nature). What should I do ? Where should I go ? What should I reject ?
36. (Nothing, because) the universe is filled by me as with the waters on the universal deluge.
Whoever gives up (fondness) love of the external, love of the internal and love of the body and thus
gives up all associations, is merged in me. There is no doubt about it.
37. That Paramahamsa (ascetic) who, though living in the world, keeps aloof from human
congregation as from serpent, who regards a beautiful woman as a (living) corpse and the endless
sensual objects as poison and who has abandoned all passion and is indifferent towards all objects is
no other than Vasudeva, (viz.,) myself.
38. This is Satya (Truth). This is nothing but truth. It is truth alone that is now said. I am Brahman,
the truth. There is naught else but I.
39. (The word) Upavasa (lit., dwelling near) signifies the dwelling near (or union) of Jivatma and
Paramatman and not (the religious observance as accepted by the worldly of) emaciating the body
through fasts.
40. To the ignorant, what is the use of the mere drying up of the body ? By beating about the hole of
a snake, can we be said to have killed the big snake within.
41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is
Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he
is himself Brahman.
42. When a Yogin knows his Atman to be the Absolute, then he becomes a Jivanmukta.
43. To Mahatmas, to be always in the state I am Brahman conduces to their salvation. There are
two words for bondage and Moksha. They are mine and not mine .
44. Man is bound by mine , but he is released by not mine . He should abandon all the thoughts
relating to externals and so also with references to internals. O Ribhu, having given up all thoughts,
you should rest content (in your Atman) ever.
45. The whole of the universe is caused through Sankalpa alone. It is only through Sankalpa that the
universe manifests. Having abandoned the universe, which is of the form of Sankalpa and having
fixed your mind upon the Nirvikalpa (one which is changeless), meditate upon my abode in your
heart.
46. O most intelligent being, pass your time in meditating upon me, glorifying me in songs, talking
about me to one another and thus devoting yourself entirely to me as the Supreme.
47. Whatever is Chit (consciousness) in the universe is only Chinmatra. This universe is Chinmaya
only. You are Chit. I am Chit; contemplate upon the worlds also as Chit.
48-49(a). Make the desires nil. Always be without any stain. How then can the bright lamp of Atmic
Vijnana arising through the Vedas be affected by the Karma arising from the ignorance of the actor
and the agent ?
49(b)-50(a). Having given up not-Atman and being in the world unaffected by it, delight only in the
Chinmatra within, ever intent on the One.
50(b)-51(a). As the Akasa of the pot and that of the house are both located in the all-pervading
Akasa, so the Jivas and Ishvara are only evolved out of me, the Chidakasa (the one Akasa of
universal consciousness).
51(b)-52(a). So that which did not exist before the evolution of Atmas (Jiva) (and Ishvara) and that
which is rejected at the end (viz., universal deluge) is called Maya by Brahma-Jnanis through their
discrimination.
52(b)-53(a). Should Maya and its effects (the universe) be annihilated, there is no state of Ishvara,
there is no state of Jiva. Therefore like the Akasa without its vehicle, I am the immaculate and Chit.
53(b)-54. The creation, sentient as well as non-sentient from Ikshana (thinking) to Pravesha (entry)
of those having the forms of Jivas and Ishvara is due to the creation (or illusion) of Ishvara; while
the Samsara (worldly existence) from the waking state to salvation is due to the creation of Jiva.
55. So the Karmas ordained in the sacrifice (called) Trinachaka (so called after Nachiketas of Katha
Upanishad) to Yoga are dependent upon the illusion of Ishvara; while (the systems from) Lokayata
(atheistical system) to Sankhya rest on the illusion of Jiva.
56. Therefore aspirants after salvation should never make their heads enter into the field of
controversy regarding Jiva and Ishvara. But with an undisturbed mind, Tattvas of Brahman should
be investigated.
57. Those who do not cognise the Tattva of the secondless Brahman are all deluded persons only.
Whence (then) is salvation to them ? Whence then is happiness (to them) in this universe ?
58. What if they have the thoughts of the superiority and inferiority (of Ishvara and Jiva) ? Will
sovereignty and mendicancy (experienced by a person) in the dreaming state affect him in his
waking state ?
59. When Buddhi is absorbed in Ajnana, then it is termed, by the wise, sleep. Whence then is sleep
to me who have not Ajnana and its effects ?
60. When Buddhi is in full bloom, then it is said to be the Jagrat (waking state). As I have no
changes, etc., there is no waking state to me.
61. The moving about of Buddhi in the subtle Nadis constitutes the dreaming state. In me without
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