Sunday 25 November 2012

TELEPATHY PROVED TRUE -- SAINT & DISCIPLES


TELEPATHY DOES WORK BETWEEN LIBERATED SAINT
& DISCIPLE WITH PURE MIND WHO THINKS OF MASTER !

DISCIPLE GETS THOUGHT TO GIVE SAME ITEM OR 
GETS DREAM ABOUT MASTER'S REQUIREMENT !

INCIDENTS IN RAMANA MAHARSHI'S LIFE !








Requirement Of Notebook - Disciple Gets Dream,Brings It. 
Bhagavan Ramana Maharshi said, “This is the notebook 
K.K. Nambiar gave me.It was a very strange thing. There used 
to be a number of bound notebooks like this with us then. But 
still, Madhavan did not give me one, though I was asking for 
one for two or three days.Somehow, he was indifferent and I 
too did not press him. On the third day, Nambiar, who was 
then engineer here, came and gave me this notebook and 
said ‘Here is the notebook Bhagavan wanted’. Then it came 
out that he had a dream in which, it seems, I told him I wanted 
a notebook of such and such a kind and of such and such 
dimensions. He is now in America.”

Requirement of Kadukai(Indian Myrobolan) Fulfilled
Ramana Maharshi said,'I used to have a cough and also 
constipation in those days. I was then in Virupakshi Cave. I 
used to munch kadukkai now and then. One day our stock of 
 kadukkai had become exhausted. In those days, overseer 
(Sesha Iyer) used to come to me daily in the evenings, after 
his usual official round in the town, and he used to look after 
our requirements. So we told him we wanted kadukkai. He 
would generally attend promptly to any such want. But, 
somehow, he did not send it the next day and so I told 
Palaniswami, ‘When you go to fetch meals from the chattram 
this noon, remind the overseer about the kadukkai.’But 
before he went, the following incident happened. 


One Adimulam and his friends, from a village near Chengam, 
used to come here once a month, to go round the Hill. They 
would visit me also. They came that day, stayed with me some 
time,took leave and departed. After going a few paces, they 
came back and asked if we had any possible use for kadukkai. 
We said ‘Yes’ and then they brought a whole bag of them and
requested us to keep it. We took about two measures, 
selecting the best, and returned the rest to them.

It seems, as they were coming, they found this kadukkai all 
along the Chengam Road and they had gathered a whole bag. 
Evidently, some bags,carried overnight in the bandies plying 
on that road, were leaking and these had spilled out. So, I 
asked Palaniswami to tell the overseer not to send kadukkai 
from the town.”

The Person Presents Himself About Whom discussion Took
Place previous Day
When he was finishing the above narration, Mr. Kuppanna
came and prostrated himself before Bhagavan. Bhagavan said,
“Look at this. We are talking about the overseer and here is his
nephew.” (K. is overseer’s brother’s son.) Then T.S.R. put in,
“Such coincidences are too numerous. Recently, we spoke 
about Janaki Ammal and she arrived the following day. The 
other day, Krishnaswami remarked to Bhagavan that Yogi 
Ramiah had not come here for about two years, and he arrived 
the following day and is with us now.” Bhagavan continued,
“Kuppuswami’s coming reminds me of another incident. 

How Requirement of Dry Grapes Got Fulfilled
"One day, for something or other, I wanted dried grapes and 
asked those with me whether we had any in the Asramam. 
They had none. And we thought no more of that. That night
Kuppuswami’s father arrived from Madras, and he brought with
him a viss of good, clean dried grapes, not the sticky and dirty
stuff which we generally get here. It seems he arrived in the
town late in the night and wanted to buy some sweets to bring
them to me. He had never before brought any such thing, but
on that occasion it struck him he should buy something for me.
It seems all the shops were closed. But one grocer’s shop was
open and he went there. He had no idea of purchasing grapes 
at all. But the shopkeeper volunteered the information, ‘I have
fresh, good dried grapes, recently arrived. They are very good.
Buy some.’ And he bought a viss and took it to us.”


Disciple With Pure Mind Receieves Telepathy As Ramana
Thought
"Such happenings were very common in the
case of Ayyaswami who was with me. The moment I thought
of anything, the same thought would occur to him and he
would do what I wanted. I used to ask him, ‘Why did you do
this?’ and he would reply, ‘I don’t know. Somehow the thought
came to me and so I did it’.” 

Requirement of INK Fulfilled Through Telepathy
T.S.R. said, “How is it, it is not our good fortune to have such 
calls made on us, as on Nambiar?” Then Ramana told him, 
you brought a bottle of Stephens ink, saying you had a dream 
in which I wanted it.”
















Saturday 24 November 2012

JIVANMUKTA-2: JIVANMUKTIVIVEKA OF SWAMI VIDYARANYA

THIS IS AN EXTRACT FROM 'JIVANMUKTIVIVEKA' OF 
SWAMI VIDYARANYA

SWAMI VIDYARANYA  is the founder of Vijayanagara 

Empire, remains at Hampi,Karnataka gives an idea of
those days.   
SWAMI VIDYARANYA  was also the 12th Jagadguru of
Sringeri Sharada Peetam from 1380 to 1386 AD. &
later started Sri Hampi Virupaksha Vidyaranya 
Mahasamsthanam 
He is also the author of great spiritual work 'PANCHADASI'

TATTVA BODHA DEFINES JIVANMUKTA AS ONE WHO IS
UNATTACHED,OF THE NATURE OF SACHIDANANDA,
EFFULGENT,THE INDWELLAR OF ALL, THE FORMLESS
AWARENESS -THUS ONE HAVING THIS FIRMLY
ASCERTAINED IMMEDIATE KNOWLEDGE(APAROKSHA
JNANA) IS THE JIVANMUKTA.(LIBERATED EVEN WHILE
LIVING)
THOSE IN WHOM KNOWLEDGE OF BRAHMAN IN ALL
BEINGS IS BORN ARE JIVANMUKTAS.

The RIBHU GITHA says JEEVANMUKTA as--
15. The Jivan Mukta is a person liberated during his
lifetime, who continues to have consciousness of the body 
and the world (as Brahman) along with his firm abidance in 
his Siva-Self. He ever abides in the blissful peace of 
Sat-Chit-Ananda. He is poised rock-firm in the conviction 
that he is not the body,and that his Being is the sole 
existence, the sole alert-awareness- bliss of Siva-Self 
Supreme. (Ch.8, v.1)
16. The Jivan Mukta has his consciousness completely
dissolved beyond recognition in his Brahman-Self. Eternally
alone in his Self, he is ever lost in the enjoyment of the bliss of
his Brahman-Self. (Ch.8, v.25).

LIBERATION(MOKSHA) SHOULD BE ACHIEVED WHILE 
LIVING & NOT ACHIEVED AFTER DEATH, AS MOST 
PEOPLE THINK IT IS AFTER DEATH.

IF A PERSON HAS ACHIEVED JIVANMUKTA STATE & 
MANO NASHA ,HE IS LIBERATED WHILE LIVING !



SWAMI VIDYARANYA

The nature of Jivanmukti

  Bondage is the experience of pleasure and pain resulting from man looking upon himself as the performer of actions and the enjoyer of the fruits thereof. Because of this bondage one is not able to experience the Bliss which is natural to him. The cessation of this bondage is Jivanmukti or liberation in life. Now the question arises-- is the bondage the natural characteristic of the Witness (Self) or of the mind?. Since bondage ceases on the dawn of knowledge, it cannot be a characteristic of the Self, because what is natural can never be removed, like the heat of fire or the fluidity of water. If it is the natural characteristic of the mind, then also it can never be got rid of. It may be argued that though the natural characteristic of the mind cannot be completely removed, its effect can be neutralized by the practice of yoga. To this the answer given by the objector is that Praarabdha karma will make the person experience pleasure and pain and will prevent knowledge from destroying the ignorance along with its effects in its entirety. The Siddhanti's reply to this is that the human efforts prescribed by the scriptures can counteract even the effects of Praarabdha karma. If this is not so, all the sacred texts on liberation will become useless. One should not give up further effort just because of failure once. Nobody gives up eating for fear of indigestion or cooking for fear of being pestered by beggars or covering oneself with a blanket in cold weather because of the fear that there may be lice in it.
  The efficacy of the efforts prescribed by scripture is known clearly from the dialogue between Vasishtha and Rama in Yogavasishtha. Rama says--"My Vasanas (the impressions of previous actions and thoughts) compel me to act in a particular way. I am powerless to go against them". Vasishtha replies-"Since you are subject to your Vasanas, your own initiative, combined with enthusiasm and effort by thought, word and deed is essential to liberate you from such dependence. Vasanas are of two kinds: good and bad. If the good Vasanas are powerful, they will themselves lead you to the attainment of liberation. If the evil Vasanas are powerful, you have to exert yourself to conquer them. The mind can be turned away, by the company of the good, from objects which are not conducive to spiritual progress. The mind is like a child. It can be disciplined by persuasion rather than by force. Control of breath (Pranaayaama) and withdrawal of the mind from external objects (Pratyaahaara) are the two methods of subduing the mind. By this method the mind becomes calm soon. When good desires arise soon after the practice of Rajayoga, it should be attributed to the practice of the yoga. One should continue with such practice in accordance with the instruction of the teacher, scripture and other valid evidence (Pramaana) until complete mastery over the mind is attained and the identity of Brahman and Atman is realized. After that, when the obstacles in the form of evil desires  have vanished, even the good desires should be given up. It is thus clear that all desires (including those arising due to Praarabdha karma) can be got rid of through Yoga and so the possibility of Jivanmukti cannot be disputed.

The characteristics of Jivanmukti

  The Srutis and Smritis establish the existence of the state of Jivanmukti. The Kathopanishad says (5.1),"the one already liberated is altogether liberated", which means that one who has become totally free from bondage while alive is freed from all possibility of future bondage after the fall of the body. Though during Pralaya and after death every one remains free from another birth for some time, he will certainly be born again, but one who has attained liberation in life will be free from birth for ever. The Br. Up. says, "When all the desires that are in his heart fall off entirely, the mortal becomes immortal and attains Brahman here (in this body) itself" (4.4.7). In another Sruti it is said, "Though with eyes, he is, as it were, without eyes; though with ears, he is, as it were, without ears; though with mind, he is, as it were, without mind; and though with life, he is, as it were, without life".    
  The Jivanmukta is described by different names such as, Sthitaprajna (man of steady wisdom), Bhagavad-bhakta (Devotee of God), Gunaatita (beyond the three Gunas), Brahmana (who has realized the Self), Ativarnaasramin (beyond the pale of the four Varnas and the four Asramas).
  Jivanmukti can be attained only by a person who has given up all other actions, both Vedic and secular, who is in pursuit of knowledge alone and who is ever immersed in contemplation on the Self. Jivanmukti and Videhamukti are distinguished only by the presence and absence of the body and the sense-organs. The awareness of duality is absent in both of them.
  The Jivanmukta is one for whom this phenomenal world, in which he moves and acts, has ceased to exist. In the case of an ordinary person, his mind reacts to the various forms in the world and gives him knowledge of their variety and their differences from one another. But the mind of the Jivanmukta does not get so transformed and so he does not see differences, but sees all forms only as Brahman. In deep sleep the mind does not undergo any transformation, but the seed for transformation remains. So sleep cannot be equated with the state of Jivanmukti. The Jivanmukta remains unaffected by both pleasure and pain. He is not elated by something good happening, nor is he depressed when a calamity occurs. He does not crave for anything, but subsists on whatever comes of its own accord. Though his senses function and can experience everything, his mind is absolutely calm and does not react to anything. Though his eyes see everything before him, his mind does not judge them as good or bad, favourable or unfavourable and so he is free from agitation and attachment or aversion. The senses themselves do not cause any harm. It is the mind which judges what is experienced by the senses and develops likes and dislikes in the case of an ordinary person. Since the mind of the Jivanmukta does not make any such judgment, he is free from all attachment and aversion. Because of the absence of transformation of the mind, the Jivanmukta is free from Vasanas. His mind always remains pure. He never looks upon himself as a doer of actions since he does not identify himself with the body-mind complex which alone performs all actions. Consequently he is neither elated nor depressed by the good or bad results of the actions. Others do not have any reason to fear him, because he never insults or harms others in any way. He is also not afraid of any one. He remains unaffected even if some wicked man insults or harasses him. He does not distinguish people as friend or foe. Though full of learning, he never exhibits it. His mind is absolutely free from worldly thoughts and is always fixed on contemplation of the Self. He remains cool even in matters concerning himself, just as a man attending a marriage or other ceremony in another's house remains unaffected by the gain or loss of that other person. This coolness is due not only to his freedom from worry, but also to his awareness of the fullness of his own Self. These are the characteristics of the Jivanmukta.

detachment and gained complete mastery over his mind through the practice of yoga. His mind is always fixed in the Truth. When he is in Samadhi, he is absolutely free from all desires, as his mind is incapable of transformations in that state. The satisfaction he feels is reflected in the cheerfulness of his countenance. This satisfaction is the result of realization of the Self. In Samprajnata Samadhi there is the distinction of meditator, object of meditation and the act of meditation (known as Triputi). In the Samadhi which is spoken of here, which is called Asamprajnata Samadhi, these distinctions cease. The contentment in this state is not due to the transformation of the mind, but to the impression left by such transformation in the earlier state of Samprajnata Samadhi. When such a person is out of Samadhi, he is free from anxiety and pains, is indifferent to pleasures and is free from passion, fear and anger. Such a sage may, when he has come out of Samadhi, have mental transformations and experience of pleasure and pain brought about by Praarabdha karma. But he does not feel any anxiety or craving because of them, since he has attained total discrimination and detachment. Similarly passion, fear and anger, which are products of Tamoguna, have no place in his mind. He has no attachment to any person or thing nor has he any likes or dislikes, these being caused by Tamoguna, which is absent in him. As a tortoise draws in all its limbs, he withdraws his senses from their objects. The mind of the Sthitaprajna, when he is out of Samadhi, is entirely free from the grosser (Tamasic) kinds of transformation. When he is in Samadhi, his mind is subject to no transformation whatsoever.
  The actual enjoyment of sense objects can be given up by a person by avoiding them, but the desire for them would still remain. This desire will go only when the Self is realized. A realized person does not need any external objects for getting happiness, he being Bliss itself. The Br. Up. says," What shall we achieve through children, we who have attained this Self" (4.4.2).
  The constant practice of meditation on the Self is necessary to safeguard against inadvertently slipping down from the spiritual level reached, even for a person who has brought all his senses under control.
  How a person may slip down is described in Gita, 2.62 & 63. When a man keeps on thinking of sense-objects, he develops attachment to them. Attachment leads to intense longing for the objects. If the longing is not fulfilled, anger arises. Anger leads to loss of the power of discrimination between what is right and what is wrong. This results in his giving up the practice of pondering over the Truth. This makes him unfit for liberation because of the current of opposite ideas which act as obstacles. But a man who has controlled his mind and is free from attachment and aversion even when he is in the midst of sense-objects, attains peace.
  The means for the attainment of realization, such as control of the mind and senses and meditation on the Self have to be deliberately practised by the aspirant for liberation, but these become the intrinsic characteristics of the realized person. The condition of being firmly established in the knowledge of the Self, wherein all sense of separateness is obliterated by the uninterrupted flow of the light of the Self, is called Jivanmukti or liberation in life.  

Bhagavadbhaktah-The True Devotee of God

  He is described in Gita, ch.12, verses 13 & 14. In Samadhi the devotee's mind is fixed on God and so it is not distracted by any other thought. When out of Samadhi, though he experiences objects, he feels neither joy nor sorrow, he being indifferent to both. Verses 15 to 19 of the same chapter describe him as unaffected by all the pairs of opposites. In Naishkarmyasiddhi, 4.69 Suresvaracharya says that the good qualities such as absence of hatred manifest of their own accord and are not the result of any effort by him. They are natural to him and do not constitute the means to an end as in the case of those who are still in the stage of aspirants.

Gunaatita- one who has transcended the Gunas

  Such a person is described in chapter 14 of the Bhagavad-gita. The whole world is made up of the products of the three Gunas, Sattva, Rajas and Tamas. One who transcends these Gunas is a Jivanmukta. Illumination, activity and delusion are the result of Sattva, Rajas and Tamas respectively. They are active in the waking and dream states, but subside in sleep, Samadhi and absent-mindedness. Activity is of two kinds, agreeable and disagreeable. The unenlightened man hates the disagreeable and longs for the agreeable. The Gunaatita, being free from the notions of 'agreeable' and 'disagreeable', feels neither hatred nor desire. The discriminating Gunaatita remains entirely indifferent, like a disinterested onlooker witnessing two parties fighting with each other. This is because of his conviction that the Gunas in the form of the senses act and react upon the same Gunas in the form of objects and he, as the pure Atma, has nothing to do with them. The wrong notion that one is the doer of actions (and consequently the enjoyer of the results) is the cause of  mental agitation. This is totally absent in the Gunaatita and so he is ever free from agitation. He is balanced in pleasure and pain. Service to the Supreme Being by the practice of knowledge and meditation accompanied by unswerving devotion are the means to be adopted by a person who wants to become a Gunaatita. 

Braahmanah- the knower of Brahman

  The word Braahmana denotes the knower of the supreme Self.  He is entitled to become a Vidvat Sannyasin. He is devoid of all possessions. He is not concerned about the kind of garment he wears or the food he eats or the place where he rests. He accepts only the bare minimum of food, clothing and shelter necessary for bodily sustenance. He should wear only a loin cloth and carry a staff for the purpose of instilling faith in his listeners while engaged, purely out of his grace, in imparting the knowledge of Brahman to them. He should never, in spite of his sympathy for others, utter even a word about the worldly concerns of his pupils, but should always remain absorbed in meditation. He should avoid all talk other than about Brahman. Meditation is unimpeded when one is alone. The Smriti says that the religious mendicant should remain alone, because if there are two or more there is a possibility of talk among themselves on subjects such as politics or about the alms received by each. He should not give any blessing to any one because that will create distractions in his mind because of thoughts about what each person wants to have. Another Smriti says that knowledge can never be attained by one whose mind is concerned with the things of the world or with mere bookish learning or the preservation of one's body. The liberated man must give up all these. In lieu of words of blessing he should merely utter the word 'Narayana' which serves the purpose of all blessings. He should not engage himself in any effort to gain anything either for himself or for others. It is said In the Gita, 18.48 that all undertakings are clouded by defects as fire by smoke. Salutation is prescribed only for Vividisha Sannyasins thus-"A senior monk should be saluted if he belongs to the same order of monks, but never any one else". Enquiry about the relative seniority of monks and whether they belong to the same order leads to distraction of the mind and so salutation is not prescribed for Vidvat Sannyasins. Sri Sankara says in Upadesa Sahasri, 17.64- "Whom should a knower of the Self salute, when he is established in the infinite, non-dual Self which transcends all names and forms? He has nothing to do with action of any kind". Although salutation of the kind likely to cause disturbance of the mind is prohibited, that salutation which brings about tranquillity of mind is permitted. Srimad Bhagavata, 3.29.34 & 11.29.16 say--"One should salute, prostrating oneself even before a dog, a Chandala, a cow and an ass, realizing that God is present in them all in the form of the Jiva”. Praise of men is forbidden, but praise of God is enjoined, because it will lead to freedom from bondage. He who is steadfast in the knowledge of the Self should not become dejected when he does not get any food, nor should he be overjoyed when he gets it, because both are governed by destiny. He is not bound by the injunctions or prohibitions of the Vedas. Sage Narada has said in Narada-pancha-ratra, 4.2.23 that the all-pervading Lord Vishnu should be treasured up in memory and not forgotten even for a moment; all injunctions and prohibitions are subservient to this. Mahabharata, Santiparva, 237.13 says that the gods consider him to be a Braahmana who is afraid of a crowd as of a snake, of conventional honour as of death and of woman as of a corpse. This is because the company of others may lead to futile talk and honour leads to attachment which sets up tendencies adverse to the true aim of life. The Yogi, keeping in mind the path of the wise, must conduct himself in such a way that people treat him with contempt and never seek his company. Manusmriti says that one should avoid sitting close to even one's own mother, sister or daughter because the powerful sense organs can drag down even a man of wisdom (2.215).       
  Men of the world should avoid being alone as that may cause fear, but the opposite is applicable to Yogis. To the Yogi the vast expanse of space appears to be full of the supreme bliss of the Self since he is always absorbed in meditation and so there is no cause for fear. A crowded place is unsuitable for meditation and so the Yogi should avoid it and seek solitude.

Ativarnaasramin-

(one who is beyond the pale of the four Varnas and Ashramas)
  The Ativarnaasramin is described in the fifth chapter of the section on liberation in the Suta Samhita. He is the teacher of disciples belonging to all the four Ashramas. He never becomes the disciple of any one else. He is the Teacher of teachers. There is none in the world equal or superior to him. He is one who has realized the supreme Truth. He is all Bliss and is the witness of the three states of waking, dream and deep sleep. He has attained the firm conviction that Varna and Ashrama are imaginary super-impositions on the body, brought about by Maayaa and that he, being the pure Atma, has no connection with them. He knows from the Upanishads that the whole universe functions in the mere presence of the Atma which is identical with himself, just as human beings perform all their activities with the help of the light of the sun, while the sun itself is not at all involved in their activities. Just as various ornaments made of gold are nothing but gold, the universe of multifarious names and forms projected by Maayaa is nothing but Brahman. The appearance of Brahman as the universe is similar to the appearance of nacre as silver. The great Lord who is one, devoid of any relation, is like the all-pervading space, pervading all beings, big or small, high or low. He has realized that the world of the waking state is a fabrication of Maayaa, just as all objects seen in dream are the creation of delusion. Having realized that he is the Self, he is beyond all the duties enjoined for the four Ashramas. 
  Thus it is conclusively established in the Srutis that Jivanmukti is a reality.

==========================














Monday 19 November 2012

ARTIST GODDESS MAHALAKSHMI - ON LEMON


This has reference to our posting --
In that temple, a super natural wonder is taking place.
GOD having unlimited powers, manifests at different places 
with different powers .In this temple artistic GODDESS 
embosses on lemon from inside, what she wants to show.We 
wanted to write about this wonder much earlier but as we do 
not have photographs to show you it got delayed.Even now 
we do not have photographs to show you, as we are visiting 
that temple once in a year or so.When we used to visit regularly 
over two years we have seen many many pictures !!

GODDESS MAHALAKSHMI

ARTIST GODDESS MAHALAKSHMI

Generated picture 1- embossed LAKSHMI
Generated picture 2-Life present & future












Sunday 18 November 2012

THE ESSENCE OF RIBHU GITA

Sloka64.says-- Why waste words? This is the truth in a 
nutshell. Only those who have earned the Grace of our 
Lord Siva by long devotional worship will get the rare 
opportunity of reading this scriptural text which leads to 
the bliss of peace everlasting in Brahman-Self. 
(Ch.27, v.44)

The Ribhu Gita forms the sixth section of the Sanskrit work 
known as Siva Rahasya. It is the teachings of Lord Siva in 
Mount Kailas to His devotee Ribhu, from whom the Gita
derives its name.

Original Sanskrit text, consisting of 1,924 verses of such 
scintillating brilliance that Bhagavan Sri Ramana Maharshi 
recommended its recital as a strong support for spiritual 
sadhana. He used to say that the recital itself leads to 
spontaneous abidance in the Self.

THE ESSENCE OF RIBHU GITA consists of 122 verses 
fromthe original Tamil work, being a free translation into 
English prose, conveying the essence of the original.

Those who aspire knowledge of the Self & Liberation ,
it is highly recommended to study this Gita & be benefited 
by it.

BHAGVAN SRI RAMANA MAHARSHI
                                                        
THE ESSENCE OF RIBHU GITA

The following verses constitute the teachings of Siva to Ribhu,
who in turn transmits those teachings to his disciple Nidhaga 
Rishi.The treatise goes by the name Ribhu Gita.

5. The universe was neither born, nor maintained, nor 
dissolved; this is the plain truth. The basic screen of pure
Being-Awareness-Stillness devoid of all the moving shadow
pictures of name and form of the universe is the sole, eternal
Existence. (Ch.2, v.33)

6. Some may argue that this universe of duality (multiple
existences) is a factual second reality, clearly seen by the 
senses operated by the mind. But then, are the senses 
anything apart from the mind? Can they function without the 
support of the mind in which they are embedded? What is this 
mind except a bundle of thoughts? What are thoughts except 
evanescent ripples in the still, limitless ocean of pure 
Being-Awareness-Self, which is the sole Existence without a 
second? (Ch. 2, v.34)

7. The existence of the illusion of silver in mother of pearl is not 
a reality apart from the reality of mother of pearl, which is the
 basic reality. The illusion of the universe is based on the mind, 
which again is an illusion based on the still Awareness-Being-
-Self.(Ch.2, v.35)

 8. In the unitary, undifferentiated still ocean of Existence-
Awareness-Self, body, senses, mind, intellect and jivas 
(embodied souls) are nothing but evanescent ripples not apart 
from that sole Self. (Ch.4, v.6)

9. The universe of name and form, the embodied creatures
and their creator mind, desire, Karma (action), misery and
everything other than the Self, are merely thought formations
projected by the powers of the Self on its screen — Self. 
(Ch.5, v.25)

10. The state of firm abidance in that thought-free alert
Awareness-Self, constitutes integral perfection, yoga, wisdom,
Moksha, Sahaja Samadhi, the state of Siva and the state of 
Atman(Self), which scriptures proclaim by the title of Brahman. 
(Ch.5, v.26)

11. There never was a mind nor any of its countless forms
like world, jivas, etc. There isn’t the least doubt that all these 
are the form of the eternally undifferentiated Supreme 
Brahman Self.This is the Truth. The one who hears this great 
secret diligently and understands completely, abides as 
Brahman-Self (Ch.5, v.28) 

Greatness of Videha Mukta

12. With all objective knowledge banished, with no trace
of thought or nescience, with all the three states of waking,
dream and sleep wiped out, with all thought of death and birth
abolished, and ever established in the spontaneous blissful 
state of Brahman-Self, the condition of the Videha Mukta 
cannot be conceived, and much less expressed in words. 
(Ch.5, v.39)

13. The continued repetition of ‘I am Self-Brahman’
constitutes the sole mantra-japa leading to Mukti (Liberation).
All other mantra-japas connected with diverse gods should 
be firmly eschewed, as they aim at mundane objectives other 
than the Self. All other mantra-japas always entangle one 
inextricably in the bondage of worldly enjoyments. (Ch.6, v.37)

Sat-Chit-Ananda-Self Siva and His worship

14. On the eternal and infinite screen of Sat-Chit-Ananda-
Self Siva, by His own power, Sakti is projected as the moving
shadow picture of the universe in manifestation and into that
again it is absorbed in dissolution.

             All luminaries like the sun, moon, fire, stars and 
lightning derive their luminosity as a gracious gift from the 
Sakti inherent in that screen of Self-Siva only. Though bright 
in themselves, they can only obscure and cannot reveal the 
Siva-Screen which they cover up.

           Out of fear of that Siva, their creator, Devas and Asuras 
(gods and demons) are ever alertly engaged in their ordained 
duties.

        That Siva must be meditated upon and realised to be the
Self, by making the restless mind stay still and alert after it has
been adequately restrained, and completely prevented from the
pursuit of sense objects, namely, the shadow pictures on the 
screen of the Self. All shadow pictures removed, what remains 
is pure Awareness, the spotlessly effulgent screen. Thus, Siva 
reveals Himself spontaneously as the sole eternal Sat-Chit-
-Ananda-Self,the very essence of the nature of the worshipper. 
(Ch.7, v.35)

The Jivan Mukta

15. The Jivan Mukta is a person liberated during his
lifetime, who continues to have consciousness of the body and
the world (as Brahman) along with his firm abidance in his
Siva-Self. He ever abides in the blissful peace of Sat-Chit-
-Ananda.He is poised rock-firm in the conviction that he is not 
the body,and that his Being is the sole existence, the sole 
alert-awareness- bliss of Siva-Self Supreme. (Ch.8, v.1)

16. The Jivan Mukta has his consciousness completely
dissolved beyond recognition in his Brahman-Self. Eternally
alone in his Self, he is ever lost in the enjoyment of the bliss of
his Brahman-Self. (Ch.8, v.25).

The Videha Mukta

17. The Videha Mukta* is free from the least trace of
thought; he abides all alone in his effulgent pure-Awareness-
-Self in intense unbroken bliss, totally oblivious of limited forms,
in a state of Maha-Mounam (stillness of body, speech and 
mind).(Ch.9, v.1)

* The term literally means the ‘disembodied-liberated person’. 
He is the matured adept, who at the moment of death, abides 
as the pure  Sat-Chit-Ananda-Self.Figuratively the term means 
mature liberated being who, while still alive,abides as the pure 
Sat-Chit-Ananda-Self without awareness of body and the world 
around him.

18. He is the pure embodiment of Sat-Chit-Ananda, all
pervasive as ether, infinite as the sky, all alert with Awareness,
spontaneously abiding as the perfect Brahman-Self in a state 
of still, unbroken, peaceful bliss. (Ch.9, v.15)

19. There is not an atom apart from the Self, which is the
integral undifferentiated perfection of whole Being. Soul, world
and Creator are inseparable from the Self. The reality of these
is the reality of the Self only. (Ch.10, v.34)

20. All ignorance and illusion, all objects inert and living,
all beings and non-beings, all the five elements, all the diverse
worlds, all bodies and the lives that arise in them, not being
apart from Brahman-Self, are Brahman-Self only. Existence
alone is, for even non-existence acquires meaning only in
Existence. Simply put, everything exists always as Brahman-
-Self only. (Ch.12, v.2)

21. All objective knowledge, all thought forms, all visible
objects, all things heard, all questions and answers, all the food
consumed and all other illusions, not being apart from the Self,
should be regarded as Brahman-Self only. (Ch.13, v.2)

22. Therefore one should practice the habit of regarding
everything as Brahman-Self only; until all thought of things
other than the Self is lost. This condition once achieved, one
should not give room for any thought and should ever abide in
Maha-Mounam (peace of total stillness). (Ch.14, v.38)

23. Anything seen as other than Brahman-Self is bound to
cause fear and trouble. Therefore, it behoves one to stick to the
single attitude that everything sensed is Brahman-Self alone. In
due course even this one thought must be given up, in order to
abide firmly in the free undisturbed blissful state of the sole
Brahman-Self. (Ch.15, v.5)

24. The total discarding of the mind is alone victory,
achievement, bliss, yoga, wisdom and liberation. The sacrifice
of the mind is, in fact, the totality of all sacred sacrifices.
(Ch.15, v.7)

25. The firm denial of the existence of the mind and the
firm belief in the existence of Brahman-Self, is the sure way to
the conquest of mind, leading to the experience of the sole
effulgent Self. (Ch.15, v.11)

26. If one gives the slightest room for the thought that the
mind exists, pure Awareness itself will vibrate as the ruffled 
mind,which is the parent of all trouble and illusions. Therefore, 
one should ever abide in the conviction that there is no mind, 
and that the pure Awareness-Self is the sole Existence. This is
 the easy way to conquer the mind with all its vagaries. 
(Ch.15, v.12)

27. There is no such thing as the troublesome mind, no
world of names and forms, not the least bit of ego. All these are
nothing but the perfect Brahman-Self, which I am. In this
conviction one should abide firmly, until one achieves the state
of sleepless-sleep which is alert-peace-eternal. (Ch.16, v.7)

The True Samadhi

28. To hold on to the conviction born of Self-enquiry
that “I am no doubt the Screen — Brahman-Self, and the 
world picture thereon, though evanescent, is no doubt ‘I am 
Self’only”, and to abide still and blissful in that conviction is the
acme of all sadhanas, like divine worship, charitable gifts, 
spiritual austerities, mantra-japa and samadhi as well. 
(Ch.16, v.41)

29. The Self alone is the spontaneous self effulgent
Awareness; that alone is eternal bliss; that alone is Existence
everlasting; that alone is all embracing perfection, the sole 
Godhead without a rival and the sole primordial stuff of the
Universe. In the conviction born of this experience, one should
ever abide, as the sole I AM, the Supreme Self. (Ch.17, v.29)

Sahaja Samadhi

30. Remaining alertly aware and thought-free, with a still
mind devoid of differentiation of Self and non-Self even while
being engaged in the activities of worldly life, is called the state 
of Sahaja Nirvikalpa Samadhi (the natural state of abidance in 
the Self when all differentiation has ceased). This is called 
Akhandakara vritti, the ‘I’ of infinite perfection as contrasted 
with the ‘I am the body’ notion of those who have not realised 
the Self. (Ch.18, v.40)

Maturing of Sahaja Samadhi

31. Abidance in Sahaja Samadhi is the hallmark of a Jivan-
Mukta. With progressive development towards this state, an
intensity of blissful peace is attained, leading on to the four
successive stages of perfection in samadhi. Nothing short of 
this Sahaja Samadhi will be of any avail in destroying the 
fearsome cycle of births and deaths. (Ch.18, v.41)

32. That realised person who abides in the Brahman-Self,
and has lost all feelings of differentiation of self and non-self, is
the Jnani or Mukta Purusha(Liberated Person). Such a Jnani is 
rare to find even by searching among millions of people. If one 
has the lucky opportunity of getting his darshan (personal view 
and contact) one attains purification from all his sins, and what 
is more,such a person’s ego gets liquidated at once
(Ch.19, v.10)

33. Darshan of the matured Jnani constitutes the acme of
purification of baths taken in sacred waters, divine worship,
mantra-japa, spiritual austerities, charitable acts and devotional
worship of Lord Siva Himself. To find and to gain access to the
sacred presence of such a Jnani is the luckiest of opportunities
that one could ever obtain in this world. (Ch.19, v.11)

34. Worshipful service rendered unto such a Jnani-SatGuru 
quickens one’s spiritual wisdom to attain the bliss of jivan
mukti. If continued further, it bestows on the disciple even the
status of videha mukti. Therefore, if one is keen on being 
released from bondage into the freedom of mukti, the one 
infallible means of achieving that aim is the loving and 
worshipful serviceof the Jnani-Sat-Guru. (Ch.19, v.13)

35. Firmly established in the Self, undisturbed by the least
ripple of thought, as still as an idol of stone or wood, dissolved
completely in Brahman-Self, even as water is in milk, with 
awarenes devoid of all impurities of thought and drowsiness, 
standing clear as the pure sky, the grandeur of the Jnani’s 
nishta (firm stance in the Self) defies thought and expression.
 (Ch.19, v.21)

The essential element of Mukti is Siva’s grace

36. That in which the whole universe is born and into
which it is absorbed in dissolution, is the Siva-Self. Devoted
worship of and meditation on that Siva-Self of pure
Consciousness alone will attract Siva’s Grace, which is
indispensable for liberation. (Ch.19, v.60)

37. Those engaged in the pursuit of knowledge of the
Brahman-Self, happening to get involved in the mundane
pleasures of sex, should regard such pleasures as merely faint
shadows of the bliss of the Self. They should never even dream
of worldly pleasures. (Ch.20, v.45)

38. As the Self is Sat, meditative contact with the Self is
the true Sat Sanga (association with sadhus who abide in the
Self). As Brahman-Self is the highest, association with the Self 
is Mahat Sanga (highest association). (Ch.21, v.28)

39. The sadhaka practising meditation on the Self, should
always think firmly that all diversities of soul, world and creator
are the undifferentiated Brahman-Self only. By practice, his
consciousness is freed from thoughts, after which he should 
giveup the above thought also and abide always in the 
thought-free  state of the Self (Ch.21, v.39)

40. Abidance in the state of thought-free alert Awareness,
is the state of mukti beyond thought and expression. The10
emergence of thought is the bondage of untold suffering.
Abidance in the Self is the true non-dual samadhi, and that
alone leads one to the eternal bliss of mukti. (Ch.21, v.41)

41. The great illusions: maya (associated with God Iswara),
avidya (associated with individual souls), mind and jivas (souls),
world and its creator, all names and forms, and all mental
conceptions are nothing but the Self. One should ever abide in
this conviction. (Ch.22, v.23)

42. All worlds and creatures are only thought forms. They
are nothing but the mind, which is a bundle of thoughts, which
again are nothing more than ripples in the still ocean of
Awareness-Self, and certainly nothing apart from that Self.
Therefore, one should abide in the firm conviction that all 
objects are only I Am Self-Brahman. (Ch.22, v.24)

43. There are no such things as achieved objectives and
the efforts leading to them, association with the wise or the
ignorant, efforts of learning and knowledge acquired, acts of
enquiry and practice, the learner or the learned, and any goals
achieved. What exists is only Brahman, the effulgent 
Awareness-Self. (Ch.23, v.10)

44. One should be firm in the conviction that there are
no charitable acts, sacred waters and kshetras (pilgrim 
centers),no loss or gain and no loser or gainer, no karma, 
bhakti and wisdom, and no knower or known. All these 
thought-forms are bound to be dissolved and lost in the 
Brahman-Self, which is the sole existence. (Ch.23, v.11)

45. The bhavana* ‘I-am-Brahman-Self’ swiftly takes one
to mukti. As the continued reading of the texts generating that
bhavana, takes the aspirant unerringly to the goal, he should
always dwell on the written words dealing with the Brahman-
-Self. (Ch.24, v.27)


* In verses 45 to 50 the word ‘bhavana’ means (lit. feeling) the 
faith  based on the word of the teacher and the scriptures and 
in the unremitting abidance in the belief thereof.


46. The illusion that one is the body and that the world is
the basic reality has remained soaked over a long, long time,
and cannot be got rid of by the casual reading and mere
understanding of the truth. The basic illusion can be effaced
only by a long and unremitting practice of the bhavana that all
this is ‘I-am-Brahman-Self’. (Ch.24, v.28)

47. Everything is only a concoction of time, space and
energy. All else is the trite talk of people who dislike the effort
of sadhana which takes them to the Self. This talk is based on
their dense ignorance of the Self. Only by persistent practice
and experience of sadhana, can one arrive at the truth that all
concepts of souls, world, and the cause thereof are just 
evanescent shadows on the screen of Siva-Self-Brahman. 
(Ch.24, v.31)

48. There is never such a thing as conception of names
and forms, no such thing as the conceiving mind, no such thing
as a person lost in samsara, and no such things as the world 
and its creator. Everything that is seen to exist must be realised 
to be no other than the sole, pure Awareness-Being-Brahman-
-Self.(Ch.25, v.8)

Everything is Sat-Chit-Ananda-Self only

49. Whatever is found to exist is Sat (Existence) only. Whatever
is pleasurable is Ananda (Bliss) only. One should ever abide in 
the bedrock bhavana of Sat-Chit-Ananda. Never for once 
should one slip, even inadvertently, into the disastrous 
bhavana that one is the body and that the world is real.
(Ch.25, v.12)

50. One should abide in the rock-firm  bhavana that
‘Everything is only Brahman-Self and I am that Brahman-Self’.
By this  bhavana all thought movements and nescience will
disappear, resulting in the eternal abidance in the sole Sat-
Chit-Ananda-Self. (Ch.25, v.14)

51. By abiding in the Self, the wandering mind is reduced
to perfect stillness after being freed from all nescience and
thought currents. It gets lost in the Sat-Chit-Ananda-Self in the
same way that water is lost when mixed with milk. This unitary
state of abidance in the Self is called Atma Nishta by the wise
who have attained perfection. (Ch.26, v.2)

Sahaja Nishta’ or The Natural State

52. Having realised that the world picture on the screenSelf is 
evanescent and essentially non-existent, one should ever
remain still and blissful in the firm conviction of ever being the
sole Brahman-Self only. This conviction should be maintained
even while functioning as an individual in the world of name
and form. This matured state of abidance in the Self is called
Sahaja Nishta (the Natural State). (Ch.26, v.3)

53. In that blissful Self wherein there is no action of body,
speech and mind, no virtuous or sinful karma (action) and the
fruits thereof, one should remain still, eschewing the least trace
of thought. (Ch.26, v.7)

54. In that Self wherein there is neither conceiver nor
conception of the world of names and forms, one should
remain blissfully still, eschewing the least trace of thought.
(Ch.26, v.8)

55. In that Self wherein desire, anger, covetousness,
confusion, bigotry and envy are all absent; in that Self wherein
there is no thought of bondage or release, one should abide
blissfully still, eschewing the least ripple of thought. 
(Ch.26, v.13)

56. Firmly abiding in the Self one acquires the totality of
all knowledge and achieves the successful completion of all
endeavours and duties. In that state one should abide blissful
and still, eschewing the least ripple of thought. (Ch.26, v.25)

* Verses 51 to 60 herein deal with practice of ‘Abedha Nishta 
or Atma Nishta’ —non-dual state or abidance in the Self.

57. Mind merged completely in the Self, one becomes a
lord without rival-steeped in bliss beyond compare. In that state
one should abide still, free from the least trace of thought.
(Ch.26, v.28)

58. I am that Self which is integral existence awarenessbliss, 
the sole impartite Brahman-Self. Firm in the conviction
born of this experience, one should abide still, free from the
least trace of thought. (Ch.26, v.29)

59. In the conviction that ‘I am the Self’ in which no
thought, ego, desire, mind or confusion can exist one should
abide still, free from trace of thought. (Ch.26, v.31)

60. The firm faith of being the Self is sufficient to dispel
all thought and establish one in Brahman-Self. In due course of
this practice, even the thought involved in that faith fades away
leading to the spontaneous effulgence of the Self. If a person
hearkens to this teaching and practises the faith, even if he is a
great sinner, he is washed clean of all his sins and is 
established in Brahman-Self. (Ch.26, v.42)

61. There is certainly no such thing as mind with its
constituents of thought and thought forms of objects. In this
conviction one should ever abide still and at peace, in the state
of thought-free alert Awareness-Self which endures after all
sadhanas and its rigours have exhausted themselves in 
Brahman-Self. (Ch.27, v.29)

62. Having gained the experience that there is no creator,
no maya, no duality, and no objects at all, and that pure
Awareness-Self alone exists, one should ever remain still and
peaceful in that state of Selfhood. (Ch.27, v.34)

63. If a person gives heed to these teachings he would
certainly gain the grace of Lord Siva and attain the state of
Selfhood even though he is immersed in the dense darkness of
nescience which could not be banished by the glare of a million
suns. (Ch.27, v.43)

64. Why waste words? This is the truth in a nutshell. Only
those who have earned the Grace of our Lord Siva by long
devotional worship will get the rare opportunity of reading this
scriptural text which leads to the bliss of peace everlasting in
Brahman-Self. (Ch.27, v.44)

65. Only that Jnani who teaches ‘Thou art the thoughtfree, 
alertly aware, absolutely still, ever blissful, intensely
peaceful, unqualified Brahman-Self’, is the true Sat Guru, and
others are not. (Ch.28, v.28)

66. Unbroken abidance in the state of alert awareness,
unruffled by thoughts, is Self-realization. That is at once the
spotless jivan mukti and the magnificent videha mukti. This
state is easily attainable only for those who have earned the
divine Grace of Siva by deep devotion to Him, and not for
others. What is stated here is the import in a nutshell of the
message of that charming crest jewel of the Vedas known as
the Upanishads. (Ch.29, v.37)

67. Thos who give heed to this message and abide in
accordance with it will forthwith attain mukti (liberation).
They will not suffer from the least particle of affliction; they
will enjoy a bliss far greater than the bliss attained from this
and all other worlds; they and their environments will be
filled with the plenitude of auspicious events. Totally free
from all trace of fear, they will never again enter the cycle of
births and deaths. They will become the immutable Brahman-
-Self. All this we swear is the truth beyond doubt. By our
Lord Siva, again and again we swear that this is the
fundamental truth. (Ch.29, v.40)

68. That state of still, pure, effulgent awareness is moksha,
the state beyond compare. Those who maintain an unbroken
abidance in that supreme state will never more be touched by
suffering or confusion, and will be absolved from all duties.
Such duties if any will somehow be completed without any15
volition on their part. They will eternally abide as the sole
supreme Self. (Ch.30, v.31)

69. By the persistent and continued bhavana * of ‘I am
the Brahman-Self’ all thoughts and feelings of differentiation
of Self and non-Self will drop off and permanent abidance in
Brahman-Self will be achieved. This bhavana* is possible only
for those with a keen inquiring mind intent on knowing the
Self and not for those who are indifferent about Self-knowledge.
(Ch.32, v.18)


* In all the 13 verses of Chapter 32, the term bhavana is to be 
understood as faith or firm belief in ‘Aham Brahmam’ 
(I am the Self)


70. Ignorance and indifference in regard to the enquiry
of the truth about one-self is the store house of nescience and
trouble, blocking the view of the Self, and creating in a split
second all sorts of illusions and harassment of mental worry.
Non-enquiry renders bhavana impossible. (Ch.32, v.19)

71. In short, non-enquiry will steep one for ever in the
ocean of samsara (earthly suffering). There is no greater enemy
for one than non-enquiry. Therefore, this habit must be
overcome in order to fix the mind in the bhavana which leads
to abidance in the Self. (Ch.32, v.20)

72. Enquiry should be made this wise: With the kind help
of the Sat Guru one should enquire ‘Who am I? what is this
world? what is the reality behind all these?’ (Ch.32, v.21)

73. Staying in the company of sadhus (those engaged in the
pursuit and enjoyment of the bliss of the Sat-Self) and 
respectfullyquestioning the Sat-Guru-Jnani, one should first 
make oneself clear about the objective to be obtained. This is 
an important aspect of the enquiry. After thus making sure of 
the objective,one must firmly abide in that objective of sole 
Brahman-Self until the Self is unmistakably experienced. 
(Ch.32, v.22)

74. The conscious introspective concentration of Self enquiry 
(‘Who am I’?) kills all thoughts and destroys the dense
darkness of nescience; it effaces all worry; it illuminates the
intellect with the radiance of pure awareness; it wipes out all
conceptual confusions; it fixes one in Siva-Self; it transforms
a host of impending disasters into auspicious events; and
lastly, it destroys the ego-mind utterly with all its afflictions.
(Ch.32, v.24)

75. Only by those strong willed persons who make earnest
and persistent Self-enquiry will the turbulent mind be controlled
and fixed still in the practice of firm bhavana. In due course all
thoughts and nescience will disappear, yielding place to the
effulgent Awareness-Self of mukti(liberation). (Ch.32, v.26)

76. One should relentlessly pursue Self-enquiry until all
conceptual forms of creature, world and creator merge and
disappear in the pure thought-free, alert Awareness-Self,
enabling one to abide in that bhavana of the experience, ‘I am
the Brahman-Self’. (Ch.32, v.27)

77. It is only the mind which appear as the world and bondage;
there is no world other than the mind. On enquiry this mind 
turnsout to be nothing more than a group of ripples (thoughts) 
in the still ocean of pure Awareness-Siva-Self. I am that 
Siva-Self onlyand there is nothing apart from me, one should 
ever abide in the conviction born of this experience. 
Ch.32, v.33)

78. There is no world apart from the mind. What appears
as the world is only the mind. If this mind is investigated, it
turns out to be nothing more than a bundle of thoughts based
on the primary thought of ‘I am the body’ called the ego. If this
ego — I is enquired into and its identity searched, it gets
swallowed up without a trace in the pure Awareness-Being-
-Siva-Self. One should maintain this firm bhavana ‘I am 
Self-Siva’until that state of being the Siva-Self — becomes 
the spontaneous experience free from the effort of bhavana.
(Ch.32, v.34)

79. In me, the pure Awareness-Self, the universe is
born, maintained and dissolved as the mind. Therefore, there
are no mind and thought forms of objects apart from me
the Self. In this firm experience one should ever abide.
(Ch.32, v.35)

80. One should ever abide as pure Siva-Self by the firm
experience that there are no thought forms of creature, world
and creator apart from the mind which is just an array of ripples
in me the still ocean of pure Awareness-Self and therefore I am
the sole Being Siva-Self only. (Ch.32, v.36)

81. Even as the world, seen in my dream, is not apart
from me but only my creation, even so, the world of the waking
state is only a creation made by me and seen by me in the
medium of my pure Awareness-Self. In this experience one
should firmly abide. (Ch.32, v.37)

82. The rock-firm conviction of ‘I am the Self ‘ is the sure
mark of firm abidance in the Self. Abidance in that conviction
under all conditions is, true divine worship, meditation on God,
incantation of  mantras, practice of right conduct in life,
contemplation, integral yoga, wisdom of the Self and moksha
as well. (Ch.33, v.16)

83. Whatever appears as maya, creator, creature, mind,
world, names and forms are the pure Brahman-Self only and
not apart from that Self. (Ch.34, v.15)

84. Steady abidance in the rock-firm conviction born of
the experience of ‘I am the Self’, is the greatest yoga, total
dissolution of the mind, true renunciation, true wisdom, and
jivan mukti as well. (Ch.34, v.46)

85. Whatever names and forms are seen by me in my dream
are not anything apart from me. Even so, this world seen by 
me in my waking state is not anything apart from me, the 
Awareness-Self that I am. The wise one should give up all 
differentiation of Self and non-Self, and abide as pure Self 
only. (Ch.35, v.23)

86. If this world of the waking state is not evanescent in
its nature, whatever is seen in the waking state must be seen
during sleep also. Since I as pure Self exist alone and always,
there is no room for thought of non-Self-world. I-Self-Brahman
is the sole Existence. (Ch.35, v.24)

87. No world exists during the absence of the mind, and
there is no mind apart from my awareness. So, mind and
world are nothing apart from the Self, and I am ever that sole
Existence-Awareness-Brahman-Self. The wise one should
abolish all thought of differentiation of self and non-Self.
(Ch.35, v.25)

88. I see neither mind nor world during my sleep. In my
dream there is mind with its creation, the dream world. The
dream world is falsified in my waking state. But I-Self exist
always. Arguing thus, one must give up all differentiation of
self and non-Self, and ever abide firmly as the thought-free
alert Awareness-Self-Brahman. (Ch.35, v.26)

89. All diversities of world, mind, maya (confusing power
of Brahman), wakefulness, dream, sleep, talk of you and me 
are evanescent, and yet, not apart from the Self. Thus wise 
one should give up all thought of Self and non-Self and abide 
as Self only. (Ch.35, v.27)

90. In dim light the illusion of a serpent is seen in a rope,
and this serpent is nothing but the rope. Even so all illusion of
non-Self exists in the Self only. Thus wise one should give up 
all thought of Self and non-Self and ever abide firmly in the 
peace of the Self. (Ch.35, v.28)

91. In the wisdom of integral experience, I am the non-dual, 
transcendental, motionless, peaceful, bondage-freedom-
-notion-free, sky of pure consciousness only. With this 
experience one should reject all differentiation of Self and 
non-Self and ever abide firmly in the peace of Brahman-Self. 
(Ch.35, v.33)

92. One should give up all hatha  yogic practices like
breath control, all religious dogmas and their diverse 
sadhanas and be ever satisfied in simple abidance as the 
Self only.(Ch.35, v.38)

93. Only those who contemplate on Lord Siva-Self,
the pure supporting screen of all manifestation, gain the
pure experience of sahaja nirvikalpa samadhi. Apart from
this devotion to Lord Siva (the Pure-Alert-AwarenessSelf ) 
there are no other means leading to liberation.(Ch.35, v.44)

94. The non-dual sole being existing in deep sleep conjures
up a world in the dream state. Even so, the shadow world
conjured up in the waking state is the work of the power, 
inherent in one’s own Brahman-Self. Abiding firmly in the 
experience of pure Brahman-Self, one finds that the mind 
and all its confabulations are lost for ever. (Ch.36, v.25)

95. One should remain firm in the conviction ‘I am the
Self’ and reject all thoughts like ‘I am this body’ and ‘This
world is real’. If one maintains this habit unremittingly, this
false belief will drop away even as a flower held in the hand 
slips away when one falls into deep slumber. (Ch.37, v.33)

96. One is solely responsible for one’s own liberation or
bondage, since the choice of destroying the restless mind or
allowing it to roam at large rests with that one only. Therefore,
one should conquer the restless mind by steady abidance in 
the pure thought-free Alert-Awareness-Self only. This steady
abidance is moksha(liberation). (Ch.38, v.7)

97. You are the sole supreme Godhead, the Self. There is
nothing apart from you. This, we declare to be the ultimate
truth after a complete analysis of all the scriptures. By the holy
feet of Siva, we swear this to be the truth beyond all doubt. By
the feet of the Sat Guru, we swear again that this is the truth
declared by the Upanishads. (Ch.38, v.9)

98. All charitable gifts, all pilgrimages to sacred places, all
sorts of mantra-japa and worship of diverse gods must be 
firmly given up in favour of steady practice of the teachings 
of this book only. (Ch.38, v.24)

99. All yogic practices, all philosophic pursuits, all
devotional exercises, and all faiths and beliefs should be
abandoned. One should confine oneself to practice of the
teachings of this book only. (Ch.38, v.25)

100. By the sole practice of the teachings of this book,
all confusion and ignorance will be destroyed. Firm abidance
in the Self will be the positive result. With the fusion of the
wisdom and peaceful bliss in the Self, mukti(liberation) will be 
attained.(Ch.38, v.29)

101. Only when all sins are washed off by the practice of
virtues running through many lives, one gets the rare
opportunity of securing this treatise and practising its tenets.
By the feet of Lord Siva we declare that only those whose cycle
of births and deaths has come to an end with this life will
ever get this treatise in their hands and practise its teachings.
(Ch.38, v.40)

Verses 102 to 121. these 20 contain the declarations of the
disciple Nidaga before his teacher Ribhu, expressing the 
spiritual achievements secured by him by the grace of his 
teacher, and expressions of his gratitude to his teacher, Ribhu.

102. O My Lord Sat Guru! By thy grace I have, in a split
second, shed all sense of differentiation of Self and non-Self; I
have attained the certainty that all is Brahman and I am that
Brahman-Self; I have become settled in the eternal bliss of
Brahman-Self. (Ch.39, v.7)

103. I am verily the Sat-Chit-Ananda-Brahman-Self. I am
the eternal undisturbed peace devoid of name and form. I am
the flawless integral whole of all existence. Firmly I am settled
in my sole Brahman-Self. (Ch.40, v.10)

104. Oh! I have become Brahma, Vishnu, Rudra, Mahesa,
Sadasiva, Parameswara and his spouse Parvati, Vinayaka,
Subrahmanya, cohorts of sides hosts (Siva ganas) and 
devotees of Lord Siva, all rolled into one! (Ch.41, v.-15)

105. I am myself all the devas (celestials beings) and asuras
(denizens of the nether world), Indra the Chief of the devas, the
Lord of the eight cardinal directions, the community of sages,
the swarm of rakshasas (demons), and in fact, the denizens of
this and all other worlds. (Ch.41, v.16)

106. I have become the five elements, multitudinous worlds
scattered in the skies, all existing things and their histories, all 
the Vedas, and all the diversities of name and form. 
(Ch.41, v.17)

107. At one stroke I have become the bodies, senses, and
souls owning them, the mind, intellect, intuition, ego, the primal
nescience and the restless commotion of spirit, and in short all
that is seen and known. (Ch.41, v.19)

108. That gracious person who gives these teachings is no
doubt the embodiment of Lord Parameswara, His Devi Parvati,
Vinayaka and God Shanmukha all rolled into one. (Ch.4, v.5)

109. He is again, Nandikeswara, Dattatreya, Dakshinamurti,
and in short, the Supreme Lord Siva Himself (Ch.42, v.6)

110. After being duly initiated into these teachings by
the Sat Guru, the disciple must, as long as life lasts in him,
provide his teacher liberally with money, food, clothing and
shelter and loving devotion. This is the sine qua non for the
disciple’s mukti. (Ch.43, v.11)

111. Further, he should adorn his forehead and body with
vibhuti (sacred ash) in the prescribed manner, as this use of
vibhuti alone will entitle him to Lord Siva’s grace which removes
all impediments to salvation. (Ch.43 v.12)

112. The habitual smearing of the body with  vibhuti is
called pasupatha vratham (austerity in devotion to Siva). This
practice quickens the attainment of Self-knowledge. O Lord
Sat Guru! By this practice I earned the merit for arriving at thy
holy feet which have led me to salvation. (Ch.43, v.13)

113. I am ever the eternal, pure, all knowing, free,
unshakeable, non-dual, integral Self. This is the firm
conviction of the experience of the jivan mukta in the Self.
(Ch.43, v.28)

114. That mature Jnani who is lost in the maha mounam
(total stillness) of the pure effulgent Awareness-Brahman-Self,
devoid of the least trace of nescience, totally devoid of all
consciousness of the body and its three states of waking, 
dream and sleep, devoid of all distinctions of name and form 
and devoid of any thought of bondage or freedom is a  
videhamukta. (Ch.43, v.29)

115. Thou hast, O Lord Sat Guru, taken me across the
boundless ocean of samsara in the boat of Self-knowledge. To
me, floundering in the misery of the belief that ‘I am the body’
thou hast taught that ‘I am the Brahman-Self’ and vouchsafed
to me the bliss of all embracing Awareness-Being. To thee, I
render these devout salutations. (Ch.44, v.16)

116. Salutations to thee, my Lord Sat Guru! Thou hast
destroyed my illusion that I am the body and that the world is
apart from me and is real. Thou hast given me the experience
of my own Brahman-Self. Thou hast destroyed my wrong belief
that karma (action) is the road to salvation, and showing that
knowledge alone could make one free. Thou hast given me my
salvation in the Self (Ch.44, v.17)

117. To that divine Grace-embodied, to that Omnipresence
beyond compare, to that Siva-Self Sat Guru, I render devout
salutation. (Ch.44, v.18)

118. To that Sat Guru who is the core of my Self, who
destroyed my nescience by the gift of Awareness-Self, to that
embodiment of Self-knowledge, do I offer these salutations.
(Ch.44, v.19)

119. Salutations to the Sat Guru who is the embodiment
of undisturbed peace, without attributes, eternal purity, all
pervasive infinite sky of consciousness and integral perfection
(Ch.44, v.20)

Note:-The following verses 120 and 121 contain Ribhu’s
exhortation to Nidaga.

120. In reply to the words of Nidaga, Ribhu replies thus:
O my son! You are now no doubt firmly settled in the bliss of
Brahman-Self, having been freed from all illusion and 
nescience.All the same, as abundant precaution, until you 
attain videhamukti you must assiduously practise continued 
abidance in the Self. (Ch.44, v.22)

121. Aspirants of Self-knowledge will find their success
accelerated by practical bodily worship of Siva. Living in a Siva
kshetra (neighbourhood of Siva Temple) they should offer
worship to Siva Maha Lingam, wearing the sacred vibhuthi and
rudraksha (garland of a specified sort of beads), and repeating
the name of Siva with loving devotion. (Ch.44, v.39)