Thereupon the immaculate Vishnu retired from the spot at which Prahldda of great discrimination paid him respects by eulogising him and showering on -him flower. After Puru- shothama (the supreme of all Purushas) disappeared like a wave in the vast ocean, the king of Danavas seated himself in Padma posture and after having uttered the praises of the Lord, soliloquised within himself thus .
The incomparable Lord has deigned to bless me with the Atmic enquiry enabling one to overcome re-birth. Let me cogitate upon the ques tions, whom am I? What was I before? What is the nature of this “ I” which identifying itself with the parapher nalia of this world (and body) stays and runs, cries and laughs, exults and is afflicted ? I am not this diverse world. How can this inert world be called the “I, “as the former is external to the latter and is composed of hills, stones, preity things, earth, trees and others ?
Neither can the ephemeral body be called the “I,” as the former proceeds from Asat only, is inert and has locomotion through Prana Vayu. Nor is the property of sound this “I,” since this property is impermanent, issues out of the void, has no form or intelligence and feeds the ear with its paltry food. Nor is the property of touch this “ I,” since the former cannot be perceived except through the skin, perishes in a moment without any real existence, and is itself without any intelligence, being guided by the all-pervading Jnana. Nor is the property of taste this “ I,” since the former is ever fluctuating, inert, full of desires, perishable in a moment, the food of the tongue and arises out of material things.
Nor is the inert property of form this “ I,” which dies in the “knower” who though acting in this perishable world and sight is yet no participator in it. Nor is the property of odor this *!,” since the former is perceived through the inert inclined-nose only and is inert. Now have I cognised my Reality as shining both within and without, as the one pure Jnana of pure Sat and without re-birth, being freed from all ideas of “1” and “mine,” from all Sankalpas and from all the delusions of the five organs, without the least despondency of heart. This is perfectly certain. Ha, Ha, now have I known my true Self. Is this the Atmic Reality which shines, in the path of spiritual knowledge, in the intelligence of one divested of all diversities? In the one Tatvva Jnana which is no other than the “ I” pervading everywhere without fluctuation, all the universes from the sun down to a pot shine.
Like sparks of fire which shine through the heat in the burn ing fire, so I find, in my present illuminated state, that all the organs performed diverse actions through me only. All Jivas from Brahma downwards will shine as my Reality alone in the one space at the end of a Kalpa when all the universe goes into Pralaya; how then can exist the ideas of “I” or “ he” which pertain to the mind ? How can “ I” which now shines as the one full Jnana throughout this illimitable universe, possess the modifications of this reasoning mind, with a seat allotted to it in the body. Therefore my spiritual vision of quiescent Jnana which is eternal, blissful and in comparable is in all the worlds.
All the manifested appearances are only the spiritual vision of the one subtle ideation. As all Jivas are no other than “ I”, the invisible Jnana and Pratya- gfitma that has no other object than itself to lean upon, I offer salutations to them all on account of (their non-divisibility from) my own Self.
Out of the differenceless Jnana which has no thoughts other than its Self, which is pure, equal in all, without differ ence, beyond and without the three divisions of time past, present and future arose the diverse transcendental ($aktts) potencies, Nought else is but the non-dual Jnana without attractions to any, which is equal unto itself alone. As it is above all words, a principle equal unto Atma cannot be found in words. If the imperishable non-desires should become replete in one, which are invisible and pure and yet like the illusory worldly things, then there will remain equal vision overall, like a waveless ocean. But a mind whirling in actions associated with activity and passivity will be bound, like a bird caught in a net.
Therefore all persons who are afflicted with love and hatred and are thereby dizzy in mind, cling to this earth like vermin.
O thou illuminated dweller in the mind of all souls, 1 have been able to attain Thee only after a very long period. Who ever was able to come by this all-full beneSt except those who have attained Thee ? Thou art fit to be enquired into through the holy sentences of the Vedas and Gurus. Thou art the identity of Kutastha and Brahman. Thou art devoid of all differences. Thou shinest as of the nature of SachidiU nanda. Many salutations to Thee who art “That” into which all things merge. Thou art the Eternal Jn&na wherein “ I” am “ thou” and “Thou” art “I”. Prostrations to thee my Lord, the Paramdtma who is self -existent and the Lord of Devas in this mundane egg.
Prostrations to thee of the nature of light, unobscured by low thoughts, like a full moon without clouds to bedim it. Prostrations to myself which has attained its Reality, shining as itself in a blissful state and as the one Chidakas without the obscuration of thoughts. Though seeming to be mobile or immobile or quiescent, it is yet without such actions. Though performing all actions, it is yet without desires therein. Like the breeze fanning the soft tendrils, this Jnana-Atma causes Antah- karana (the lower mind) having Manas, &c. r to move. Like a team of horses led by a charioteer, It alone will ever goad on the painful organs to work.
It is He who is sought after by the bodies and organs. It is He who is- praised by the organ of speech. It is He who is meditated upon by the mind. It is He who causes birth and death to-be bridged over. It is He who can be easily attained to. It is He who can cog nise all. It is He who is the bee producing the humming sound* in the heart-lotus of all creatures.
I have no love or hatred towards sensual enjoyments. Let me attain those things, I am destined to get; let me not long after those things, I am not destined to get. Originally I became oblivious of discrimination and other blissful things through my inimical Ajnana, but now I am in possession of them, through Jnana, Having destroyed my mind sunk in SamsSra with my discrimination that had labored hard in the Sastras, having freed myself from all the painful Ahanka”ra, having annihilated all conceptions of duality by meditating upon non-duality, I am now the incomparable Kevala (soli tary one) in an immovable state.
