Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai
Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
In the cave of the body is eternally set the one unborn. The earth is His body. (Though) moving within the earth, the earth knows Him not. The eater is His body. (Though) moving within the water, the water knows Him not. The fire is His body. (Though) moving within the fire, the fire knows Him not. The air is His body. (Though) moving within the air, the air knows Him not. The ether is His body. (Though) moving within the ether, the ether knows Him not. The mind is His body. (Though) moving within the mind, the mind knows Him not. The intellect is His body. (Though) moving within the intellect, the intellect knows Him not. The ego is His body. (Though) moving within the ego, the ego knows Him not. The mind-stuff is His body. (Though) moving within the mind-stuff, the mind-stuff knows Him not. The unmanifest is His body. (Though) moving within the unmanifest, the unmanifest knows Him not. The imperishable is His body. (Though) moving within the imperishable, the imperishable knows Him not. The Death is His body. (Though) moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the sole Narayana.
1. Superimposition is the thought, ‘I am and mine are the body, the senses, etc., which are all other than the Self. Through devotion to Brahman, the wise man should repudiate it.
2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the subject, identifying the ‘I’ with that (the subject).
3. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self.
4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and experience, that one is the Self of all beings.
5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and self-forgetfulness, meditate on the Self in the self.
6. Casting the body far aside, the offspring of parental exudations, as its status is no better than that of an outcast, and becoming Brahman, seek fulfilment.
7. Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever, O sage !
8. Having become the self-luminous Substratum, as Being, reject both the macrocosm and the microcosm which are but abodes of impurities.
9. Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute.
10. Knowing ‘I am that Brahman’ in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless one !
11. Liberated from the grip of egoism, like the moon (after the eclipse), full, ever blissful, self-luminous, one attains one’s essence.
12. The destruction of actions leads to that of thought; thence results the dwindling of innate impulses (to act). The obliteration of innate impulses is liberation; it is held to be freedom in life.
13. At all places and by all means, perceiving everything as Spirit, one achieves the dissolution of innate impulses as it strengthens the attitude of universal good will.
14. Never should one be heedless in devotion to Brahman; ‘heedlessness is death’ so aver the philosophers of Brahman in regard to (this) science.
15. Just as a pulled-up water-reed stays not still, even for a moment, so does Maya (ceaselessly) envelop even a wise man if he averts his face (from the Truth).
16. Whosoever wins absoluteness while alive continues to be absolute even after death. Rooted in concentration, O sinless one, remain steadfast.
17. With the vision of the non-dual Self through unwavering concentration comes the dissolution without residue of the knots of ignorance in the heart.
18. Strengthening the sense of Self vis-à-vis this vision, and rejecting it vis-à-vis the ego, etc., remain indifferent to them all, as to objects like pots and clothes.
19. All things from Brahma down to clumps of grass are nothing but unreal adjuncts. Distinct from the, see one’s Self existing as the immutable plenum.
20. One’s Self is Brahma, Vishnu, Indra and Shiva; this entire world is one’s Self; other than this Self, there is nothing.
21. After repudiating all objective appearances superimposed on one’s Self, one remains alone as the supreme Brahman, full, non-dual, stirless.
22. The world is a postulation, as good as non-existent, in the one Reality that is immutable, formless, unqualified; whence is difference ?
23. (In the one Reality) devoid of distinctions like the percipient, perception, and the perceived, and of all sufferings, in the absolutely full, spiritual, Self, like unto the ocean at the time of cosmic dissolution, (whence is difference) ?
24. Darkness implicit in It as in light is the cause of delusion. Whence is difference in the supreme non-dual and unqualified Reality ?
25. In this uniform and supreme Reality, how can the agent of differences dwell ? In deep sleep that is nothing but bliss who has perceived difference ?
26. This perception of difference is rooted in the mind (of the percipient); there is none of it in the absence of the mind. Therefore, concentrate the mind on the supreme Self as the subject.
27. Upon realizing the Self that is impartite bliss as one’s own essence (there follows) the savouring of the timeless bliss that is the Self, both externally and internally.
28. Of detachment the fruit is knowledge: of knowledge the fruit is withdrawal. Experience of Self as bliss leads to peace; again, peace is the fruit of withdrawal.
29. Without the consequent states, the precedent ones are fruitless, indeed. Cessation is supreme satisfaction; matchless bliss is spontaneous.
30. The expressed sense of the word tat (God) has Maya for His adjunct; He is the world-cause. He is characterised by omniscience, etc.; is tinged by transcendence, and is essentially Truth and so forth.
