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Chapter 6

1. The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss Absolute is revealed.

2. Reality Absolute, being unknowable to the mind, how can speech explain it?

3. The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.

4. No sun illumines the Self; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in It?

5. Neither can it be said that It is to be known by the absence of action. It is neither within nor without. It is nothing but bliss Absolute.

6. How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of All is Reality.

7. The statement that the Self is describable or indescribable cannot stand. Neither is It the knower nor the known. It cannot be imagined or defined. How can we say that It has a mind or any of the senses?

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Chapter 5

1. The syllable OM spoken is the essence of the lower and the higher knowledge. It is Reality, space-like. There is neither existence nor non-existence in this world. Reality is ever free from duality.

2. You are that Self of which the scriptures say, "You Are That!" [Tat Tvam Asi]. Know that you are free from the illusory world. Do not cry, mind, verily you are All.

3. There is neither higher nor lower in you. You pervade all equally, and there is neither inner nor outer. Then why do you mourn, mind? All is Reality.

4. Neither that which is imagined, nor the imagination exist in you; know that cause and effect touch you not. Free from words and all expressions are you, eternally the same. Mind, do not cry.

5. To know that there is neither higher nor lower in Self is Self-absorption, to know that Self is ever free from time and space is Self-absorption. Do not cry, mind, all is Reality.

6. As there is no jar, there is no jar space. As there is no ego body, no conditioning medium, there is no individual ego. The cause and effect that produce conditions do not exist in Self. Why then do you cry, my mind?

7. It is all one whether we live in a hut in retirement, or in a house with many kinfolk, for Self is free from the multitude as from solitude. Free also is It from knowledge, theoretical and practical, Self being all, my mind, do not cry.

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Chapter 4


15. Why are you troubled, friend, since avarice, lust, attachment, are not you? A realisation of space-like, Immortality-giving Absolute knowledge I am.

16. Why this craving for power, companion, when in Truth wealth is not yours. 'Mine' and 'yours' are not in you.

17. In your Heart there is no meditator, there is no state of Self-absorption, nor is there any possibility of meditation on the Self. Time and causation never existed in you.

18. I have told the disciple the essence of Truth. There is no 'you' nor 'I', no world, no Guru nor disciple. Know that by nature I am freedom Absolute. I am transcendental Truth.

19. When Self, the Absolute existence, alone is, and It is I, then where is transcendental Truth, where is bliss, where is knowledge, secular or spiritual?

20. Unknown to fire, water and earth, motionless, all-pervasive as space, knowledge Absolute know your Self to be.

21. Renounce, renounce the world, and also renounce renunciation, and even give up the absence of renunciation. By nature all-pervasive as space, knowledge Absolute are you.

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Chapter 4


8. In me exist not birth, death, purity, impurity, poison or the water of Immortality. Verily I am free even from the taint of Nirvana. I cannot speak of the third or fourth states.

9. Neither a fool nor an expert am I, neither silent nor of many words; how can I speak of reasoning or argument since I am free even from the taint of Nirvana?

10. Giving up all meditations, all good and evil actions, drinking the water of Immortality, the heroes know that I from the taint of Nirvana am free.

11. No ritualist injunction is binding on me; mind, the seat of anxieties does not exist in me. Far, far from me also is egotism. Space-like, Immortality-giving knowledge Absolute am I.

12. I cannot say whether the world is nothingness or if it is partly real and partly unreal, or, if like a flowing river though ever changing, it is in fact real as a whole. Space-like Immortality-giving knowledge Absolute am I.

13. There is not the least shadow of name or form in the Infinite, nor is there unity or diversity in me. My shameless mind, why do you create a confusion? Space-like Immortality-giving knowledge Absolute am I.

14. My friend, there is no cause for disquietude since you are not the body. You are imperishable and eternal, then why do you cry? Rest in peace. Space-like, Immortality-giving knowledge Absolute am I.

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Chapter 4


1. Nothing can be added or taken away from the universal Reality. It cannot be invoked or worshipped with flowers and leaves. Meditations and mantras cannot reach It. How could It be worshipped as Shiva? – for in It there are neither distinctions nor unity.

2. In the One there is neither bondage nor salvation, neither purity nor impurity. From union and separation the One is free. That space-like Truth am I.

3. As in truth I am Nirvana, thoughts as to the reality and unreality of the world trouble me not at all.

4. Eternally free from the taint of ignorance as I am, knowledge or illusion never had birth in me. How can I say whether I am bound or free?

5. Neither sin nor virtue ever existed in me; by nature I am Nirvana. Neither the worshiper nor the worshipped am I. No instructions and no rituals are there for me. Knowledge also am I not. By nature I am Nirvanic.

6. Taintless Nirvana am I; I am neither the comprehender nor the comprehended. Neither the cause nor the effect exists in me.

7. Neither am I a body, nor am I bodiless. The intellect, the mind and the senses are not mine. How can I talk of attachment and detachment, since I am taintless Nirvana?

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13. I am the Eternal principle. Free from attachment and aversion, free from imperfections am I, fate and providence exist not in me. Eternally free from the sufferings of the world, verily, space-like Immortality-giving knowledge am I.

14. As the three states of consciousness exist not in the Self, how can It be the fourth [Turiya]? Free from past, present and future how can the cardinal points exist in It? Eternal peace, space-like Transcendental Truth am I.

15. Neither father nor mother have I, neither wife nor child. Birth and death I do not know. The mind is not my own. Eternal peace, space-like transcendental peace am I.

16. Deities and Gods, like Indra and Brahma, have no place in Self. Neither paradise nor heaven exist in the Self. The one taintless transcendental Truth am I.

17. The saying from the scriptures "neither this, nor that" does not apply to the Self. How can it be said "When all is subtracted Self alone remains"? It is symbolical but not a symbol; yet even this cannot be said of the Self. Space-like, the water of Immortality am I.

18. The illusory world is not my modification. Nor is its glamour mine. Deceit and hypocrisy, truth and untruth have no place in me. Space-like, Immortality-giving knowledge am I.

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Chapter 3


7. Know well that all the senses are as space, and so also their objects. Know that the One is taintless, the One is neither bound nor free. That all-pervasive ever-blissful Reality, Immortality-giving knowledge am I.

8. The knowledge of the Self, hard to obtain, which is experienced, is not Self; the object of meditation, hard to concentrate upon, is not Self; that which is near, and that which is far, far away, is not Self. Space-like, all-bliss Reality am I, Reality am I.

9. Without action am I, I burn up karmas; without pain am I, I burn up sufferings; bodiless, homeless am I, and yet I burn up these: all equanimity, space-like am I.

10. The seed of the plant of the world exists not in me, contentment and pleasures exist not in me; bondage and ignorance are not in me; space-like, absolute Reality am I.

11. Self is not the knower nor the known. It is not accessible to inference. Words cannot describe this consciousness Absolute. The mind is lost in Its majesty. How can It be explained to you? As space-like I AM-realisation giving Immortality.

12. There is no separation and no unity in It. Neither is It inner nor outer. It is Truth transcendental. It cannot be said "It was all before." Verily nothing exists except the Self. And that space-like Immortality-giving knowledge am I.

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Chapter 3

1. How shall I worship that great Self which is neither personal nor impersonal. Taintless, above love and aversion, uncreated, all-pervasive, of the form of the universe, having no attributes, yet not attribute less, That all-bliss Reality, my Self.

2. How shall I bow down to my own Self in my own Self and by my Self? I have no colours, white or yellow; Eternal Reality am I.

3. I am rootless, and without root, free from smoke, and smokeless am I, without a lamp, and lightless am I, equanimity am I, like a sun ever risen.

4. How can I name the passionless, desireless One as having desires? The Absolute cannot be described in terms of conditions; how can I speak of my Self? I am neither with an essence, nor am I without an essence. Space-like all equanimity am I.

5. How shall I say that non-duality is all this creation, or that, or that? Even if it be duality, then too I cannot attribute creation or dissolution to It. How can the Eternal, the All be expressed in any way? Space-like, all-bliss am I.

6. Neither gross nor subtle is my Self; It comes not, and It goes not; without a beginning and without an end; neither higher nor lower is It; that Truth absolute, space-like, Immortality-giving knowledge am I.

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22. The knower of Reality may leave his body in a holy place, or in the house of an untouchable, he is absorbed into Reality.

23. When a yogi has realised his true Self, birthless and beyond the range of the mind and emotions, then the actions and their retributions no longer touch him. He may perform the rituals or leave them. To him it is all One.

24. Self realised is the Master of creation, Eternal, Indestructible, formless, without dimensions, absolutely independent, without pleasure or pain, full of all powers.

25. The wise discover that Self is not seen either by the study of the ancient scriptures, by initiations, by shaving the head, or by being a Guru or an intimate follower or disciple. Nor is it seen through postures.

26. That Reality, Self, by whose power the whole universe is born, in which it abides and to which it finally returns like bubbles and waves in the sea, is realised by the wise.

27. Self, which the wise realise, is not the aim of control of breath or of physical postures and the like. In It there is neither knowledge nor ignorance.

28. There is neither unity nor duality in the Self, nor unity-duality, neither smallness nor greatness, neither emptiness nor fullness. All these exist in the mind, and the mind is not the Self.

29. The teacher cannot teach the Self; the disciple cannot learn It.

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15. Hidden in the realm of Eternal consciousness lies the world's cause. Within this cause is Reality. The husk of a coconut is the world, the pulp is the cause, and the sweet cool water encased in the pulp is Reality.

16. Like the full moon is the Self. See It in all. Duality is the product of defective vision. As there is only one moon so there is only one Self in all.

17. No duality can touch the conception of Reality, because It is all-pervasive. The wise who teach this acquire boundless patience, and their disciples can never be too thankful to them.

18. The talented as well as the witless attain the state of desirelessness by knowing the mystery of the Self, through the grace of their spiritual teacher.

19. This transcendent state of Reality is reached by those who are free from attachment and aversion, ever engaged in doing good to all living beings, whose knowledge is firmly rooted, and who are patient.

20. The yogi is merged in Reality after leaving the body, as the jar-space is merged in cosmic space on the destruction of the jar.

21. The statement that the future condition is determined by the state of the thoughts at death is made of the uninitiated, not the initiated.

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Chapter 2

8. How can 'I' or 'you' be said of Reality which is more subtle than the primordial form of matter, free from all attributes, greater than all, above the range of mind and emotion, without medium or limitation, lord of the universe? It can neither be called static or dynamic.

9. As space cannot be compared with another space, so Reality being above duality, cannot be compared with any object. Reality alone is perfection, taintless, all knowledge.

10. It walks not on the earth, the wind cannot move It, the water cannot cover It, It stands in the middle of inner, subtle light.

11. It pervades space-time. Nothing pervades It. From limitations ever-free, eternally the same, with nothing outside It and nothing within, It abides.

12. Self, of which the high yogis speak, most subtle, beyond perception, without attributes, must be realised step by step, and not by sudden violence.

13. Ever practicing yoga, not depending on any object, the yogi merges his consciousness in Reality, and becomes Reality.

14. There is but one antidote to the poison of highly dangerous passions, which beget infatuation, and that is to return to the Self. Self is unapproachable by the emotions, is ever formless and independent.

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Chapter 2

1. Do not hold the immature, the credulous, the foolish, the slow, the layman and the fallen to have nothing good in them. They all teach something. Learn from them. Surely we do not give up a game although we have mastered it?

2. Think not lightly of your Guru should he lack letters and learning. Take the Truth he teaches and ignore the rest. Know well that a boat, painted and adorned, will carry you across the river; so also will one that is plain and simple.

3. The higher intelligence which without effort pervades the movable and the immovable, and which by nature is all peace and consciousness, That I am.

4. How can the one Supreme consciousness which without effort rules the living and the inert and is all-pervasive, be other than I?

5. I am subtler than primordial substance, beyond elements and compounds, free from birth and death, above duality and unity.

6. The modifications of the inner conscience [intellect, mind, instinct and ego] have no part in me. Like bubbles rising and falling in a river, thoughts and volitions rise and disappear in the inner conscience.

7. As softness is not perceived apart from soft objects, as sweetness is not known apart from honey, as bitterness is not known apart from the very bitter-tasting Neem tree leaves, as fluidity and coolness are the nature of water, so the primordial form of matter is no other than the Self. As the rays of the sun differ not from the sun, so matter does not differ from Reality.

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51. There is no father, no mother, no kinsman, no son, no wife, no friend, no prejudice, no doctrine. Why are you disquiet, my mind?

52. Why do the wise imagine the bodiless Reality to be a body? In It there is neither day nor night, neither rising nor setting.

53. Since the imperfections of attachment and the like are not in me, I am above the suffering of the body. Know me to be Infinite, like unto space, one Self.

54. My mind, my friend, many words are not needed, and the world hardly comprehends reason. In a word, I have told you the essence of truth: "You are Truth, you are as space."

55. In whatever place and in whatever state the yogi dies, his spirit is absorbed into That, as, on the destruction of the jar, the space in the jar is united with Absolute space.

56. Whether he dies conscious or in coma, in a holy temple or in the house of an untouchable, he obtains liberation, becoming the all-pervading Reality.

57. The yogis regard righteousness, prosperity, desire for paradise and liberation, and also the moving and fixed objects, as mere will-o'-the-wisps.

58. The Avadhut [liberated one] in unshakable equanimity, living in the holy temple of nothingness, walks naked, knowing all to be Reality.

59. Where there is no third [deep sleep] nor fourth state [Turiya], where all is known as the Self, where there is neither righteousness nor unrighteousness, how can there be either bondage or liberation?

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43. I am neither bound nor free. I am not separate from Reality.

44. Neither the doer nor the enjoyer of the fruits of action am I. The pervader or the pervaded I am not.

45. As a volume of water poured into water is inseparably united with water, so, I perceive, matter and spirit are one.

46. Why do you call the Self personal and impersonal. Since you are neither bound nor free?

47. Pure, pure you are, without a body, unrelated to the mind, beyond the illusory world; why are you ashamed to acknowledge: "I am Self, the Supreme Reality!"?

48. My beloved mind, why do you cry? Realize your Self, drink the timeless great nectar of non-duality.

49. Knowledge born of the intellect am I not. By nature Truth Eternal am I. I am perpetual immutability.

50. Neither formless nor with form, described in the scriptures as "neither this, nor that", free from separation and unity, the true Self reigns Supreme.

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36. "I eat," "I give," "I act"; such statements do not apply to the Self, which is purity, birthless and imperishable.

37. Where the one Reality alone is, how can it be said that "this world is illusory" or "this world is not illusory", "this is a shadow" or "this is not a shadow"?

38. I am without beginning and without end. Never was I bound. By nature pure, taintless is my Self. This I know for sure.

39. From subtle substance down to formed creation, there is nothing but the one Reality; most clearly do I see this. Where then is the division of caste?

40. The Absolute void and its opposite, all am I everlastingly.

41. Self is not male or female, nor is It neuter; neither is It happiness nor suffering. How dare you pervert It?

42. Self is not purified by the six methods of yoga. Absence of the mind makes It no clearer. The teachings of a Guru reveal It not. It is all purity, in Itself, by Itself.

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29. Free from subject and object am I. How can I be Self-realisable? Endless is my nature, nothing else exists. Absolute Truth is my nature, nothing else exists.

30. Self by nature, the Supreme Reality am I, neither am I slayer nor the slain.

31. On the destruction of a jar, the space in it unites with all space. In my Self and Reality I see no difference when the mind is purified.

32. Absolute Reality alone is, as pure consciousness. In Truth there is no jar, and no jar-space, no embodied Soul, nor its nature.

33. There are no worlds, no scriptures, no deities, no sacrifices, no castes, no family tribes, no nationalities, no smoke-path, no shining-path.

34. Some there are that prize non-dualism, others hold to dualism. They know not the Truth, which is above both.

35. How can the ultimate Reality be described, since It is neither white nor any other colour, has no qualities such as sound, and is beyond voice and mind?

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22. The sages call the Self the 'ever-same'. By giving up attachment the mind sees neither duality nor unity.

23. Concentration is not possible either on perishable objects, on account of their mutability, nor on the Self. "Is" and "is not" do not apply to the Self either. In the Self, freedom Absolute, how is a state of Self-absorption possible?

24. Birthless, pure, bodiless, equable, imperishable Self you know yourself to be. How then can you say, "I know my Self" or "I know not my Self"?

25. Thus have the sacred scriptures spoken of the Self; "That You Are!" Of the illusory world, born of the five physical elements, the scriptures declare: "Neti, neti" ["neither this, nor that" or literally, "not this, not this"].

26. All this is ever pervaded by you as the Self. In you is neither the meditator nor the object of meditation. Why, mind, do you shamelessly meditate?

27. I know not Reality. How can I speak of Him? Who Reality is I do not know. How can I worship Him?

28. I am the only Reality, like Absolute space is my nature. In me is neither unity nor variety. The cause of imagination too is absent in me.

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15. Neither unity nor separation exist in you nor in me. All is Self alone. 'I' and 'you' and the 'world' have no real being.

16. The subtle faculties of touch, taste, smell, form and sound which constitute the world without are not yourself, nor are they within you. You are the great all-transcending Reality.

17. Birth and death exist not in the mind, not in you, as do also bondage and liberation. Good and evil are in the mind, and not in you. Beloved, why do you cry? Name and form are neither in you nor in me.

18. Oh my mind, why do you range in delusion like a ghost? Know the Self to be above duality and be happy.

19. You are the essence of knowledge, indomitable, Eternal, ever-free from modifications. Neither is there in you attachment nor indifference. Let not yourself suffer from desires.

20. All the scriptures describe the Self as without attributes, ever pure, imperishable, without a body, the Eternal Truth. Know That to be who you are.

21. Know all forms, physical and subtle, as illusion. The Reality underlying them is Eternal. By living this Truth one passes beyond birth and death.

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15. Neither unity nor separation exist in you nor in me. All is Self alone. 'I' and 'you' and the 'world' have no real being.

16. The subtle faculties of touch, taste, smell, form and sound which constitute the world without are not yourself, nor are they within you. You are the great all-transcending Reality.

17. Birth and death exist not in the mind, not in you, as do also bondage and liberation. Good and evil are in the mind, and not in you. Beloved, why do you cry? Name and form are neither in you nor in me.

18. Oh my mind, why do you range in delusion like a ghost? Know the Self to be above duality and be happy.

19. You are the essence of knowledge, indomitable, Eternal, ever-free from modifications. Neither is there in you attachment nor indifference. Let not yourself suffer from desires.

20. All the scriptures describe the Self as without attributes, ever pure, imperishable, without a body, the Eternal Truth. Know That to be who you are.

21. Know all forms, physical and subtle, as illusion. The Reality underlying them is Eternal. By living this Truth one passes beyond birth and death.

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7. I am pure knowledge, imperishable, Infinite. I know neither joy nor pain; whom can they touch?

8. The actions of the mind, good and evil, the actions of the body, good and evil, the actions of the voice, good and evil, exist not within the Self. I am the nectar which is knowledge absolute; beyond the range of the senses I am.

9. The mind is as space, embracing all. I am beyond mind. In Reality, mind has no independent existence.

10. How can it be said that the Self is manifest? How can it be said that the Self is limited? I alone am existence; all this objective world am I. More subtle than space itself am I.

11. Know the Self to be Infinite consciousness, self-evident, beyond destruction, enlightening all bodies equally, ever shining. In It is neither day nor night.

12. Know the Self to be one, ever the same, changeless. How can you say: "I am the meditator, and this is the object of meditation?" How can perfection be divided?


13. You, Self, were never born, nor did you ever die. The body was never yours. The ancient scriptures have repeatedly affirmed: "This is all Brahman [Reality]."

14. You are all the absolute Reality, free from all change, the same within and without, Absolute bliss. Run not to and fro like a ghost.

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1. The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss Absolute is revealed.

2. Reality Absolute, being unknowable to the mind, how can speech explain it?

3. The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.

4. No sun illumines the Self; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in It?

5. Neither can it be said that It is to be known by the absence of action. It is neither within nor without. It is nothing but bliss Absolute.

6. How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of All is Shiva.

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Sting of a wasp
Rip of a nail
A razor’s slice
The needle’s plunge.

A piercing word
A stab of betrayal
The boundary crossed
A trust broken.

In this lacerating moment
Pain is all you know.
Life is tattooing scripture into your flesh,
Scribing incandescence in your nerves.
Right here
In this single searing point
Of intolerable concentration,
Wound becomes portal.
Dive through to the wild brilliance of the Self.

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Wherever, whenever you feel carried away,
Rejoicing in every breath,
There, there is your meditation hall.

Cherish those times of absorption—
Rocking the baby in the silence of the night
Pouring water into a crystal glass
Tending the logs in the crackling fire
Sharing a meal with a circle of friends.
Embrace these pleasures and know,
This is my true body.

Nowhere is more holy than this.
Right here is the sacred pilgrimage.
Live in alertness for such a moment, my Beloved,
As if it were your one meeting with the Creator.

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A single understanding: “I am the One Awareness,” consumes all suffering
in the fire of an instant. Be happy.

You are unbounded Awareness Bliss, Supreme Bliss in which the universe appears
like the mirage of a snake in a rope. Be happy.

It is true what they say: “You are what you think.” If you think you are bound you are bound.
If you think you are free you are free.

You are Self—the Solitary Witness. You are perfect, all-pervading, One.
You are free, desireless, forever still. The universe is but a seeming in You.

Meditate on this: “I am Awareness alone–Unity itself.”
Give up the idea that you are separate, a person, that there is within and without.

You have long been bound thinking: “I am a person.”
Let the knowledge: “I am Awareness alone” be the sword that frees you.

You are now and forever free, luminous, transparent, still.
The practice of meditation keeps one in bondage.

You are pure Consciousness the substance of the universe.
The universe exists within you. Don’t be small-minded.

You are unconditioned, changeless, formless. You are solid, unfathomable, cool.
Desire nothing. You are Consciousness.

That which has form is not real. Only the formless is permanent.
Once this is known, you will not return to illusion.

Just as a mirror exists both within and without the image reflected,
the Supreme Self exists both within and without the body.

Just as the same space exists both within and without a jar,
the timeless, all-pervasive One exists as Totality.

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Adorable One,
When shocked out of your comfort zone –
Drenched by a sudden downpour of rain,
Your armpit being tickled,
Watching a magic show,
And you dissolve into helpless laughter

Dive into the source of that joy
Enter this burbling delight as the essence of creation.

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Wherever attention journeys,
On whatever expedition
In your outer world and
Inner secret realms,
Breathe in intimacy with omnipresence.

Where can you go to avoid
The One in Whom All Exists?

Reach down into your deepest being.
Take a stand in eternity.

Walk through this world, see any situation
As an expansion of the divine mystery.
Savor the tremble of recognition
The God in you touching the God out there.

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