MANDUKYAKARIKA

I. Agama Prakarana

1. The waker, the waker, is all-pervading, and its consciousness isturned outward. The consciousness ofthe dreamer is turned inward. The deepsleeper is an amorphous mass ofconsciousness. Thus Awareness, theSelf, appears as three entities. 2. The waker can be located in the righteye, its seat of experience. The dreameris in the mind. The deep sleeper sits inthe space inside the heart. In thesethree ways Awareness dwells in thebody.

3. The waker enjoys gross objects, thedreamer enjoys subtle objects and thedeep sleeper enjoys bliss. These arethe three fields of enjoyment. 4. Gross objects satisfy the waker,subtle objects satisfy the dreamer andunconditioned happiness satisfies thedeep sleeper. These are the three typesof satisfaction.

5. The One who knows the enjoyer andthe objects of enjoyment in the threestates is not affected by the objects orthe enjoyment even while enjoying. 6. It is a settled fact that only existentbeings can come into being. Awareness, the Self, in conjunctionwith Maya creates all objects. Then itcreates the conscious beings.

7. Some see creation as themanifestation of God's power. Otherssee it as a dream or an illusion.

8. Creation is God’s will say those whothought out well the process ofcreation, but others say that creationsprings from Time.

9. Some hold that creation is for God’senjoyment, others that it is Godsporting. But creation is the nature ofresplendent Awareness. What desirecan something that is whole andcomplete have? 10. Awareness, known as ‘the forth’ toset it apart from the three states, theimperishable, all-pervading, non-dualLord has the power to end all sorrow.

11. The waker and the dreamer are intime and are conditioned by cause andeffect. The deep sleeper is conditionedonly by cause. Cause and effect do not

exist in Awareness.

12. The deep sleeper knows neitheritself nor others, neither truth noruntruth. But Awareness, the forth,eternally sees.

13. The deep sleeper and Awareness donot experience duality. Sleep, non-apprehension of Awareness, is thecause of creation. Awareness,however, is free of sleep. 14. The waker and the dreamer areassociated with dream and sleep, butthe deep sleeper is free of dream. Theknowers of limitless Awareness seeneither sleep or dream in It.

15. The one who perceives wrongly isin a dream and the one who is sleepsdoes not know Reality. When spiritualdreaming and sleep end, the Self isrealized. 16. When the individual Self, sleepingunder the influence of beginninglessSelf ignorance (Maya) is awakened, itrealizes that it is unborn, sleepless,dreamless and non-dual Awareness.

17. If the phenomenal is created it willbe destroyed. This duality of creationand destruction is an illusion. It isactually uncreated non-dualAwareness.

18. The idea of a scripture, a teacher ofscripture and a student of scripture isfor the purpose of instruction. WhenAwareness is realized this dualityceases to be. 19. The waker is symbolized by theletter ‘A.’ This is to indicate its statusas the primary limited identity and itsall-pervasiveness.

20. The dreamer is symbolized by theletter ‘U.’ This is to indicate it status asthe secondary limited identity and itssuperiority.

21. The deep sleeper is symbolized bythe letter ‘U.’ This is to indicate itstatus as the ‘the measure’ and itscharacteristic of absorption.

22. The one who understands thesimilarity of the three limited identitiesand their respective states is is a sageand worthy of worship.

23. ‘A’ symbolizes the waker, ‘U’ thedreamer and ‘M’ the deep sleeper. TheOne is free of symbols. For it there isnothing to be obtained. 24. Om, Awareness, should be knownquarter by quarter. The quarters of theSelf are symbolized by Om. KnowingOm in its totality one should think of

nothing else.

25. Let the mind be fixed on Ombecause Om is limitless Awareness. Fear departs from the one whose mindis always fixed on Om.

26. Om is the lower self, reflectedAwareness. Om is also pure limitlessAwareness. Om, Awareness, is free ofcause and effect, has no interior orexterior and is immortal.

27. Om is he beginning, middle and endof everything. Knowing the Self, Om, inthis way one realizes identity with It.

28. One should know Om as the Lordthat dwells in the hearts of all. Theknower of oneself as Om does notgrieve.

29. A sage is one who knows that theSelf is immesureable, limitless,auspicious, and non-dual.

II. Vaitathya Prakarana 1. The wise say that dream objects areunreal because they are located in thelimited space within the body. 2. Dreams happen so quickly that thedreamer has no time to investigate the

dream objects. And when the dreamerwakes up he or she is no longer in thdream world.

3. Self knowers say that the non-existence of dream objects is arrived atby reasoning in the scriptures.

4. Waking state objects are unreal alsofor the same reason dream objects areunreal.

5. The wise say that the waking anddream states are same because of thesimilarity of the objects seen in boththe states and because of inference.

6. That which is non-existent in thebeginning and at the end is also unrealin the present. Though objects areunreal they seem to be real.

7. An object that is useful in the dreamstate is not useful in the waking state. Because they have a beginning and anend they are considered to be unreal.

8. The unusual objects one sees invisits to heavenly states and in dreamstates are projections of the dreamer’smind.

9. In a dream what is experienced istaken to be real and what is seenoutside the mind is also taken to bereal. But both are equally unreal.

10. In the waking state as well what isexperienced by the mind within is takento be unreal and what is experiencedoutside the mind is thought to be real…but both are equally unreal. 11. If the objects in both states areunreal who imagines and whoexperiences them? 12. The self-luminous Self, by Its powerof imagination (Maya) alone cognizesall objects. This is the contention of theVedanta-texts.

13. Awareness in the role of Godprojects the diverse objects that existin the mind. When It’s mind is outwardturned it projects diverse and relativelypermanent objects.

14. Things that exist within the mindlast as long as long as the thought thatprojects them. External things that areborn and die are produced byimagination. 15. The objects that seem to be hiddenin the mind and those that appearoutside the mind are produced byimagination. That they seem to bedistinct real objects is due to theircognition by the sense organs. 16. Awareness by the power of its Maya

first imagines the living beings andthen imagines internal and externalobjects. As a person’s knowledge so ishis memory.

17. Just as a rope is taken to be asnake in insufficient light so the Self istaken to be various things. 18. When the rope is known as it is, the projected snake disappears. Similarlywhen the non-dual Self is ascertainedthe objects projected on it byimagination disappear.

19. Luminous non-dual Awarenessdeludes itself by the power of Its Mayaand imagines infinite objects such asPrana, the life force. 20. The knowers of Prana think Prana isthe cause of creation. The knowers ofthe elements regard the elements asthe cause. The knowers of the qualities(gunas) say the qualities are the causeand the knowers of the categories saythe categories are the cause.

21. The knowers of the quarters of theSelf say the four quarters are the causeand the knowers of sensory objectstake them to be the cause. Theknowers of the worlds say the worldsare real and the knowers of the godstake them to be real.

22. Those well-versed in the Vedic lorehold the Vedas to be real and thosewho do sacrifices take sacrifice to bereal. The knowers of the enjoyer saythe enjoyer is real while others take theobjects of enjoyment as reality.

23. The subtle worlds are taken to bereal by their knowers just as theknowers of the gross objects take themto be real. The worshippers of God sayGod has a form while those whoworship the formless say reality isformless.

24. Astrologers think time is real whilethe knowers of the directions considerthe directions to be real. Hardened debaters believe thatdisputation leads to reality whereasthose who pursue experience in theworlds take the worlds to be real.

25. The knowers of the mind hold it tobe the Self while the knowers of theintellect regard it to be the Self. Theknowers of the heart say it is reality. Those who believe in virtue and vicetake them to be real.

26. Some say that twenty-fivecategories constitute the reality,whereas others speak of twenty-six.Again, some say that thirty-onecategories make up reality yet othersmaintain that categories are infinite.

27. Those who chase pleasure findreality in pleasure. Those who believein the stages of life take them to bereal. Grammarians believe that thegenders of words are real and there arealso those who say that reality is thehigher and lower limitless Awareness.

28. Those who know all about creationsay that creation is reality. Those whosee destruction say it is reality and theones who perceive preservation take itas reality. All these ideas and more areprojected on the Self.

29. He to whom an object is shown by ateacher sees that object as reality. When an object is perceived it becomesone with the perceiver and protectshim. When one is engrossed in anobject one identifies with it. 30. The objects that seem separate from the Self are actually non-separate. Whomever knows this knows theessence of the Upanishadic texts. 31. From the Vedanta texts the wiseunderstand that the universe is unrealjust as objects that appear in a dreamare not real with reference to thewaking state.

32. There is no dissolution, noorigination, none in bondage, none

possessed of the means of liberation,none desirous of liberation, and noneliberated. This is the ultimate truth.

33. The non-dual Self seems to beunreal because the projections ofimagination conceal it. The non-dualSelf, not the projections, areauspicious.

34. When seen from the Self this worldis known to be one with the It. Truthknowers know that nothing isindependent of the Self.

35. The Self which is beyond mentalprojections is realized as the non-dualreality by sages free of attachment, fearand anger and well-versed in theVedas.

36. Knowing the Self to be non-dual oneshould fix one’s mind on it and behaveas if one knew nothing about it.

37. The one who knows the Self is freeof the desire for praise, unperturbed inblame and has no need of religiousrituals. He should depend only on theSelf and should rely on what comesunsolicited for his bodily needs.

38. Seeing the Self within and withoutone should identify with it, take delightin It and never deviate from It.

III. Advaita Prakarana 1. A person devoted to God has limitedvision because he or she is caught upin the limited manifestations of theSelf.

2. Therefore, I shall describe the Selfwhich is limitless, unborn and alwaysthe same. Listen to how the unbornseems to have been born. 3. Just as limitless space seems to beconfined by the walls of a room, theindividual soul seems to be confined tothe space within the body. Viewed fromthe point of view of many bodies thesoul seems to be an aggregate ofindividuals. This is meant to illustratethe birth of limitation. 4. When the individual self’s sense oflimitation is removed it merges into thelimitless Self just as the the spacewithin a room merges into the totalspace when its walls are demolished.

5. When one soul becomes liberated itdoes not liberate other souls just aspure uncontaminated space within ajar does not purify other jars whosespace is contaminated. 6. Though the many souls exhibit an

infinite variety of characteristics, theseattributes do not in any way affect theSelf. 7. As the space within a container isneither a modification nor a part ofinfinite space the individual self isneither a modification of the limitlessSelf nor is it a part.

8. Just as children believe that smokecontaminates the sky the ignorantbelieve the Self can become tainted byimpurities.

9. Space is a good symbol of the Selfbecause it is neither lives or dies,comes or goes and pervades all bodies. 10. All things made up of parts like thebody are a dream created by the Self’sMaya. There is no way to evaluatethem with reference to one anotherbecause they are not real.

11. The individual Self that isassociated with the five sheathsdescribed in the Taittiriya Upanishad isnot different from the limitless Self.

12. The Brihadaranyaka Upanishadsays that the spiritual and the materialare identical just as space in the earthand space in the body are identical.

13. Because the scripture says that the

individual and the limitless Self areidentical and it dismisses diversity it isreasonable to assume its point of view. Note: I was unable to retranslate thefollowing verse.

14. The separateness of the individualsoul and the supreme Self which hasbeen declared (in the sruti) prior to thediscussion of creation (in theUpanishads), is in a secondary sense inview of the result of the future, for it(separateness) is not in fitness if heldin its primary sense.

15. When the scripture describes thecreation in various metaphors these arenot to be taken literally because thepurpose of the illustrations is to revealthe common identity of all things. Non-duality, not multiplicity is reality.

16. The scriptural idea that there arestages of life is introduced out ofcompassion for those who wish to befree of duality but who are caught up intime. 17. Dualists firmly believe their ideaseven though they contradict oneanother. Non-duality is not in conflictwith duality.

18. If dualists assert that duality comesfrom non-duality we do not disagree

because a projection needs asubstratum to exist.

19. The unborn Awareness does notsuffer modification. It seems to modifybecause of the power of imagination. To say that it becomes the world is tosay that it is not immortal.

20. The ignorant say the Self is born butit cannot be born because it isimmortal. 21. The immortal can never becomemortal and the mortal can neverbecome immortal because a change inone’s nature cannot take place. Note: I was unable to retranslate thefollowing verse.

22. How can the entity that is immortalremain unchanged according to one towhom a thing that is immortal by naturecan be born, since it is a product (in hisview)? 23. The scriptures universally favor theview that creation is not real, that itonly happens through Maya. Becausethe scripture takes this position andbecause it is supported by reason it isto be taken as the truth.

24. Because the scriptures say thatmultiplicity only seems to be real and

that the Self only seems to to be born itis obvious that its birth is throughMaya, projected imagination.

25. The scripture’s censure of theworship of the world negates the ideaof creation. Its statement ‘Who causesthe world to be born?’ is meant tonegate causality. 26. The scripture negates allinstructions for Self realization by theteaching ‘Not this, not this’ leaving theSelf to reveal itself.

27. Birth happens only through Maya. Inreality there is no birth. If you thinksomething is born you should knowthat it can only be reborn.

28. The birth of a non-existent thingcannot occur either through Maya or inreality, like the offspring of a barrenwoman. 29. The dream and the waking stateappear through the power of Maya.

30. The Self appears as the dreamerand the dream as well as the waker andthe waking state.

31. Duality is a projection of the mind. When the mind is gone there is noduality.

32. When the mind realizes the Self itsprojections stop and cannot then becalled a mind. Owing to the absence ofobjects it becomes a non-perceiver.

33. The knowers of the Self say that theknowledge which is free fromimagination is not separate from theSelf. The knowledge of which the Selfis the object is unborn and everlasting.The unborn Self is known by unbornknowledge.

34. The behaviour of the mind fixed onthe Self is free of imagination andendowed with discrimination. It is quitedifferent from the mind that that ismerged in sleep.

35. The mind dissolves in deep sleepbut when it is fixed on the Self itbecomes the Self and fills with the lightof Awareness.

36. Because the Self is birthless,sleepless, dreamless, nameless,formless, ever-resplendent andomniscient there is no way to practiceit. 37. The Self is devoid of all external andinternal organs. It is exquisitelyserene, eternally resplendent, divinelyabsorbed, unchanging and fearless.

38. Where there is no thought whatever,

there is no acceptance or rejection.Then knowledge, rooted in the Self,attains the state of birthlessness andsameness. 39. This Yoga that does not put one intouch with anything causes fear inyogis.

40. Because yogis rely on control of themind to attain fearlessness, cessationof misery, awareness and everlastingpeace.

41. The conquest of the mind requiresinfinite determination and tirelesseffort. It is like trying to empty theocean with the help of a small spoon.

42. With the right means one shouldrestrain the mind from its tendency fordesire-prompted enjoyment. Evenwhen the mind is settled in sloth itshould be restrained because sloth is aharmful as desire.

43. Because desire motivated sensecontact produces attachment oneshould withdraw the mind from objectsof desire. At the same time one shouldavoid thinking dualistically knowingthat everything is the non-dual Self. 44. The dull mind should be brought toalertness and the distracted mind madetranquil. One should know its tendency

for passion and not excite it when it hasattained tranquility.

45. In that state one should not enjoythe happiness that arises but shouldthrough discrimination develop non-attachment. When the stilled mindstarts to wander it should be broughtback to stillness.

46. When the mind does not becomemerged in sleep or agitated it becomesmotionless and does not projectobjects it becomes the Self.

47. The Self is the highest bliss. It isliberation, indescribable and unborn. Itis knowable and omniscient. 48. No one is born. This is the highesttruth.

IV. Alatashanti Prakarana

1. I salute one who knows that theindividual soul is free of attributes. Ibow to the knowledge that is notdifferent from the object of knowledge. 2. I bow to that Yoga taught by thescriptures which is devoid of contactfree of contradictions and argumentand is conducive to the happiness of all

beings. 3. Some say birth is for an entity thatalready exists and others that only whatis unborn can be born. 4. That which already exists cannot beborn and that which does not exist alsocannot be born. This is th argument ofthe non-dualists. 5. We can find no quarrel with the non-dual view. Now hear what cannot berefuted. 6. The unborn immortal Self cannot beborn. 7. It can never become mortal. Nor canwhat is mortal ever become immortal. A change in one’s nature is impossible. 8. If you think what is immortal can beborn you will also believe that it canchange. 9. The word ‘nature’ means somethingwhich is intrinsic, uncreated and whichdoes not change. 10. All souls are by nature free fromchange. By worrying about decay anddeath they deviate from their truenature. 11. How can you believe that the cause

becomes the effect unless you believethat the cause is born? How can whatis born be unborn? Anything subject tochange is not eternal. 12. If the effect is not different from thecause and is unborn how can the causebe eternal since it is not different fromthe effect which is subject to change? 13. It is impossible to supply anexample of an effect born from anunborn cause. If the born effect isviewed as born from another bornthing, it goes on ad infinitum. 14. How can they, who hold that theeffect is the source of the cause andthe cause is the source of the effectassert beginninglessness for causeand effect? 15. According to those who argue thatthe effect is the origin of the cause andthe cause is the origin of the effect birthmay be possible, just as a father mightbe born of a son. 16. If cause and effect exist it isnecessary to find the order in whichthey originate for if they originatesimultaneously like the horns of a cowthere is no causal relationship betweenthem. 17. If it cannot be established that an

effect produces a cause how can it bethat a cause that is not establishedproduce an effect? 18. If the cause emerges from the effectand if the effect emerges from thecause, which of the two has arisenfirst? 19. The lack of a reasonable answer istantamount to ignorance or there will bedifference in the order of succession.Through the reasoning presented theabsence of birth is revealed to us bythe wise. Note: I was unable to retranslate thefollowing verse. 20. What is called the illustration of aseed and a sprout is always equal tothe major term (yet to be proved). Themiddle term (viz., the illustration) that isequal to the unproved major term,cannot be applied for establishing aproposition yet to be proved. 21. The ignorance regarding whatcomes first and what comes aftersuggests that non-birth is the truth.Why is the cause of a thing notunderstood? 22. Nothing whatsoever is born either ofitself or of something else. Similarly,nothing whatsoever is born whether it

is existent or non-existent or bothexistent and non-existent. 23. A cause is not born of an effect thatis beginningless, nor does an effecttake birth from a beginningless cause.For that which has no cause has nobirth. 24. Knowledge has its object. Otherwise it brings about thedestruction of duality. Besides, fromthe experience of pain, the existence ofexternal objects, as upheld by thesystem of thought of the opponents, isadmitted. 25. In accordance with the perceptionof the cause of knowledge, the latter isdeemed to be based on externalobjects. But from the point of view ofreality, the (external) cause is regardedas no cause. 26. Consciousness is not in contactwith objects nor is it in contact with theappearances of objects. For the objectis certainly non-existent and the ideasresponsible for the appearance ofobjects are not separate fromconsciousness. 27. Consciousness does not ever comein contact with objects in the threeperiods of time. Without an externalobject how can experience happen?

28. Therefore Consciousness is notborn, nor are things perceived by itborn. Those who perceive it as havingbirth, may as well see footprints in thesky. 29. Since it is erroneous supposed thatthe birthless that is born. If this is truenothing can deviate from its nature. 30. If transmigratory existence isbeginningless it cannot exist nor willliberation be eternal if it has abeginning. 31. That which is non-existent in thebeginning and the end is definitely son-exitent in the present. Though objectsare unreal they seem to be real. 32. Objects that are useful in thewaking state are useless when theyappear in a dream. Because they havea beginning and an end, they areunreal. 33. All objects are unreal in dream,inasmuch as they are seen within thebody. In this small space, how is thevision of many living beings possible? 34. It is not reasonable to say that afaraway place in a dream is actualbecause it takes no time to reach it. Additionally no one remains in a dream

location when one wakes up. 35. An agreement arrived at in a dreamis not valid in the waking state. Thingsacquired in a dream are not available inthe waking state. 36. And in dream the dream body isunreal because there is another body inone’s bed. As is the body in a dreamso is everything cognised byAwareness unreal. 37. Because dream experience issimilar in some respects to experiencein the waking state it is concluded thatit is caused by waking stateexperience. Because of this the wakingstate is considered by the dreamer tobe real once h or she awakens. 38. Because one can not establish thatthings are actually born everything issaid to be unborn. Besides, it is notpossible for the unreal to be born fromthe real. 39. One sees unreal objects in thewaking state and also sees them in thedream state. And it is also possible tosee an unreal object in a dream thatdoes not appear in the waking state. 40. Nothing non-existent can cause thenon-existent nor can what is existentcause what it non-existent. No real

entity can cause another real entity. Nor can the real produce the unreal. 41. Because of lack of discriminationobjects in both the dream and wakingstates are taken to be real. 42. For those who fear the Unborn andfrom their own experience see theworld as something substantialinstruction regarding birth has beenimparted by the wise. 43. For those who fear the Unborn andsee duality there is little or no negativeeffect from accepting the idea of birth. 44. Just as an object conjured up by amagician appears to normal perceptionto be real, the world of objects seemsto be real. 45. That which seems to be born andappears to move and is taken to haveattributes is actually non-dual, unborn,unmoving, immaterial, peacefulAwareness. 46. Thus Awareness is unborn and thesouls are to be regarded as unborn.Those who realize this do not suffer. 47. Just as a twirling fire-brand seemsto be motionless, Awareness appearsas the perceiver and the perceived.

48. Just as a motionless fire-brandcannot be seen, so unborn Awarenesscannot be seen because it is devoid ofmovement. 49. When the fire-brand is whirlingwhatever appears comes from it. Andwhen it is motionless whateverappeared when it was in motion doesnot merge into it or into another object. 50. The phenonena did not come fromthe firebrand itself because they areinsubstantial and it is substantial. Theobjects appearing in Awareness,however, are Awareness. 51. When Awareness is in motionthings appearing seem to come from it. And when Awareness is motionless theobjects that appeared in it when it wasin motion do not resolve intosomething else, nor do they enter intoIt. 52. They did not go out ofAonsciousness because they are notAwareness. They remainincomprehensible because they are notcausally related to Awareness. 53. A material substance could be thecause of another material substancewhich could in turn cause somethingelse but souls cannot be regarded aseither cause or effect because they are

a probuct of imagination and aretherefore immaterial. 54. Therefore external objects are notborn of Awareness nor is Awarenessborn of external objects. Thus have thewise settled the issue of cause andeffect. 55. As long as there is a belief in causeand effect they seem to be real. Whenthe belief is dropped cause and effectdo not operate and what was onceperceived to be real is real no longer. 56. As long as one believes in causeand effect one continues to believe intransmigration. When the belief ceasestransmigration ceases. 57. From the plane of relative thoughtthings seem to be born and aretherefore not considered to be eternal. From the Self’s point of view there is nobirth and therefore no destruction. 58. Souls are born through Maya. Theyseem to be real but they are not realbecause Maya is not real. 59. Just as an object is produced bymagic the objects one perceives areproduced by the magic of Maya. 60. If there are entities that are unbornone cannot speak of them as

permanent or impermanent. If wordscannot describe them they cannot bespoken of in an intelligentdiscriminative manner. 61. Just as Awareness creates anillusory world in the dream state itcreates the appearance of duality whenit functions through Maya. 62. Non-dual Awareness appears asduality in both waking and dreamstates. 63. In a dream the dreamer visitsamazing worlds and experiencesamazing creatures. 64. These worlds and creatures have noexistence apart from the dreamer’smind. The dreamers mind is also an aperceived object to the dreamer. 65. In the waking state too the wakervisits amazing places and experiencesamazing creatures. 66. These places and creatures have noexistence apart from the waker’s mind. The waker’s mind is also a perceivedobject to the waker. 67. The mind and the objects itperceives are only real with referenceto each other. Both are devoid of validproof and cannot be said to actually

exist. 68. Just as beings take birth and die ina dream so do all beings come intobeing and then die in the waking state. 69. The objects in this world appear anddisappear just like objects produced bya magician. 70. Just as beings are born ofincantations die so do all the creaturesin the world come into being and thendisappear from it. 71. Nothing is born not does anythingdie. This is the highest truth. 72. The subject-object relationship onlyappears when Awareness appears tomove under the influence of Maya. There are no objects in non-dualAwareness. Therefore attachment is notpossible for It. 73. The empirical view of reality is theresult of imagination born of Maya. Allideas based on the empirical view arenot sourced in reality. 74. Some empiricists say that the soulis unborn but from the point of view ofAwareness it is not unborn. 75. In spite of the fact that reality isnon-dual people entertain a fascination

for unreal things. When the non-dualityis realized one is not born againbecause the Self is uncaused. 76. Without a cause no effect canappear. Awareness is free of cause andeffect. 77. Duality is an object of perception tonon-dual uncreated absoluteAwareness. 78. Realizing that one is uncausedAwareness one is incapable of fear,grief and delusion. 79. Under the spell of Maya Awarenessinvolves itself in unreal things andapparently suffers attachment. WhenAwareness realizes the non-existenceof objects it becomes free of them. 80. Then, there follows a state ofstillness, when the Consciousness hasbecome free from attachment and doesnot engage Itself (in unreal things). Thatis the object of vision to the wise. Thatis the (supreme) state on non-distinction, and that is birthless andnon-dual. 81. This is birthless, sleepless,dreamless, and self-luminous. For thisEntity (the Self) is ever luminous by Itsvery nature.

82. Owing to the Lord’s fondness forany object whatsoever, he becomesever veiled effortlessly, and is unveiledevery time with strenuous effort. 83. A man of puerile imaginationdefinitely covers the Self by affirmingthat It "exists", exists not", "Exists andexists not", or again, "exists not","exists not", and by possessing suchviews as (that It is) changing andunchanging, both changing andunchanging and non-existent. 84. These are the four alternative views,owing to a fascination for which theLord becomes ever hidden. He is theall-seer by whom is the Lord perceivedas untouched by these. 85. Having attained omniscience in itsentirety, as well as the non-dual state ofBrahmanhood that is devoid ofbeginning, middle, and end, doesanyone wish anything thereafter ? 86. This is the humility of theBrahmanas; this is said to be theirnatural control. Since, by nature, theyhave conquered the senses, this istheir restraint. Having known thus, theenlightened one becomes rooted intranquillity. 87. The duality that is co-existent withboth object and (its) perception is said

to be the ordinary (waking) state. Thatstate where there is only perceptionwithout (the actual presence of an)object is said to be the ordinary (dream)state. 88. The state devoid of object anddevoid of perception is regarded asextraordinary. Thus have the wise forever declared knowledge, object, andthe knowable. 89. On acquiring knowledge (of thethreefold objects) and on knowing theobjects in succession, there followsconsequently, for the man of greatintellect here, the state of omnisciencefor ever. 90. Those which are to be abandoned,realised, adopted, and made ineffectiveshould be known first. Of these, thethree, excepting the thing to berealised, are regarded as mereimaginations born of ignorance. 91. It should be known that all soulsare, by nature, similar to ether, andeternal. There is no diversity anywhereamong them, even an iota of it. 92. All souls are, by nature, illuminedfrom the very beginning, and theircharacteristics are well ascertained. He,for whom there is thus the freedomfrom want of further acquisition of

knowledge, is considered to be fit forimmortality. 93. All souls are, from the verybeginning, tranquil, unborn and, bynature, entirely detached, equal, andnon-different, and inasmuch as Realityis thus unborn, unique, and pure,(therefore there is no need oftranquillity to be brought into the Self). 94. There cannot ever be anypurification for those who always treadthe path of duality. They follow the pathof difference, and speak of diversityand are, therefore, considered to bemean. 95. They who have well-settledconvictions regarding that which isunborn and ever the same,indeed arepossessed of great knowledge in thisworld. But the common man cannotcomprehend it. 96. The knowledge existing in thebirthless souls is regarded unborn andunrelated. Inasmuch as the knowledgehas no relation with other objects, it isdeclared to be unattached. 97. If there be birth for a thing, howeverinsignificant it may be, non-attachmentshall never be possible for the ignorantman. What to speak (then) of thedestruction of covering for him ?

98. All souls are devoid of any coveringand are by nature pure. They areillumined as well as free from thebeginning. Thus they are said to bemasters since they are capable ofknowing. 99. The knowledge of the one who isenlightened and all-pervasive, does notenter into objects. And so the soulsalso do not enter into objects. This factwas not mentioned by the Buddha. 100. Having realised the non-dual statethat is hard to perceive, deep, unborn,uniform and serene, we offer oursalutations to It, as best as we can.

OM TAT SAT!