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Truly, I am neither a perceiver nor an object of perception;
I am not a cause, nor am I an effect.
How, then, shall I say that I'm "the knower" or "the known"?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 10
I am not a cause, nor am I an effect.
How, then, shall I say that I'm "the knower" or "the known"?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 10
There's nothing that pervades, and nothing that's pervaded;
There is neither manifestation nor de-manifestation.
How, then, could I speak of "the Void" or its opposite?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 9
There is neither manifestation nor de-manifestation.
How, then, could I speak of "the Void" or its opposite?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 9
I'm not the worshipper nor the object of worship.
I give no words of instruction, nor do I perform any actions.
My nature is Consciousness; how, then, could I speak?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 8
I give no words of instruction, nor do I perform any actions.
My nature is Consciousness; how, then, could I speak?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 8
"Inferior" and "superior" have no meaning to me.
I have no enemies, nor have I any friends;
How, then, could I speak of "the good" or "the evil"?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 7
I have no enemies, nor have I any friends;
How, then, could I speak of "the good" or "the evil"?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 7
I'm not bound to righteousness; I'm not bound to sin.
I'm not bound to bondage, nor to liberation;
Neither of these affects me at all.
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 6
I'm not bound to bondage, nor to liberation;
Neither of these affects me at all.
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 6
In me, ignorance and knowledge never arise;
I never allow myself to experience those states.
How, then, could I speak of not knowing or knowing?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 5
I never allow myself to experience those states.
How, then, could I speak of not knowing or knowing?
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 5
I have no faults, nor am I faultless.
I have no beginning, nor am I beginningless.
I'm not undivided, nor am I divided.
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 4
I have no beginning, nor am I beginningless.
I'm not undivided, nor am I divided.
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 4
Some say, "The phenomenal world is real";
Others say, "The world is unreal."
Such arguments as these have no meaning to me;
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 3
Others say, "The world is unreal."
Such arguments as these have no meaning to me;
My nature is Freedom; there's no maya to me.
Chaturthodhyayah
Chapter 4, Verse 3
I'm not only free of bondage and liberation;
I'm not only free of purity and impurity;
I'm not only free of union and separation;
I'm Freedom itself; I'm everywhere, like space.
Chaturthodhyayah
Chapter 4, Verse 2
I'm not only free of purity and impurity;
I'm not only free of union and separation;
I'm Freedom itself; I'm everywhere, like space.
Chaturthodhyayah
Chapter 4, Verse 2
Where is the need to make offerings or prostrations?
Or to practice worship with flowers and leaves?
Why practice meditation and the repetition of mantras?
The worshipper and Shiva are one and the same.
Chaturthodhyayah
Chapter 4, Verse 1
Or to practice worship with flowers and leaves?
Why practice meditation and the repetition of mantras?
The worshipper and Shiva are one and the same.
Chaturthodhyayah
Chapter 4, Verse 1
Renounce, renounce the world of appearance;
Then renounce renunciation as well.
But, whether you renounce or do not renounce,
Enjoy the nectar of your natural state.
Tritiyodhyayah
Chapter 3, Verse 46
Then renounce renunciation as well.
But, whether you renounce or do not renounce,
Enjoy the nectar of your natural state.
Tritiyodhyayah
Chapter 3, Verse 46
My nature is neither emptiness nor fullness.
My nature is neither pure nor impure.
I'm neither with form nor without form.
I'm the supreme Reality; my nature is uniquely my own.
Tritiyodhyayah
Chapter 3, Verse 45
My nature is neither pure nor impure.
I'm neither with form nor without form.
I'm the supreme Reality; my nature is uniquely my own.
Tritiyodhyayah
Chapter 3, Verse 45
Understand that It's neither fire nor air; Realize the One!
Understand that It's neither earth nor water; Realize the One!
Understand that It neither comes nor goes; Realize the One!
Understand that It's like space, pervading everywhere; Realize the One!
Tritiyodhyayah
Chapter 3, Verse 44
Understand that It's neither earth nor water; Realize the One!
Understand that It neither comes nor goes; Realize the One!
Understand that It's like space, pervading everywhere; Realize the One!
Tritiyodhyayah
Chapter 3, Verse 44
How could the supreme Reality be of the nature of bliss?
How could the supreme Reality be devoid of bliss?
How could the supreme Reality possess either knowledge or ignorance?
If the supreme I am is the one Existence, It's everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 43
How could the supreme Reality be devoid of bliss?
How could the supreme Reality possess either knowledge or ignorance?
If the supreme I am is the one Existence, It's everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 43
I've told you all that constitutes the very core of Truth;
There's no you, no me, no superior being, no disciple, and no Guru.
The nature of the supreme Reality is self-evident and simple;
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 42
There's no you, no me, no superior being, no disciple, and no Guru.
The nature of the supreme Reality is self-evident and simple;
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 42
There's no object of worship in your heart or in the state of samadhi;
There's no object of worship in your heart or in the objective world.
There's no object of worship in your heart; I'm beyond both place and time.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 41
There's no object of worship in your heart or in the objective world.
There's no object of worship in your heart; I'm beyond both place and time.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 41
Your nature does not contain even a little of dispassion;
Your nature does not contain even a little of passions either.
Your nature does not contain even a little of desire;
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 40
Your nature does not contain even a little of passions either.
Your nature does not contain even a little of desire;
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 40
You and I are not attached to this world of ephemeral forms;
It is only the shameless mind which divides the One in parts.
Division and non-division are the same to you and me;
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 39
It is only the shameless mind which divides the One in parts.
Division and non-division are the same to you and me;
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 39
You can be the poorest man in terms of material wealth
and yet be a champion of the spirit in this life.
In ancient times, it is said, even kings and emperors
would bow down at the feet of an illiterate sage.
Illiterate means unlearned, uneducated.
Now, a king doesn't bow down to anybody except God,
so he must be at least wise enough to know whose feet he is bowing down to, or be compelled by some power to put his head at the sage's feet.
Human beings search for greatness based upon human concepts, conditioning and achievements.
A sage may have nothing. He is empty, but the force of his mere presence alone will draw those to him who have even a spark of attraction to the Supreme.
The sage doesn't point you to university
—he pulls you into the Universal Heart.
and yet be a champion of the spirit in this life.
In ancient times, it is said, even kings and emperors
would bow down at the feet of an illiterate sage.
Illiterate means unlearned, uneducated.
Now, a king doesn't bow down to anybody except God,
so he must be at least wise enough to know whose feet he is bowing down to, or be compelled by some power to put his head at the sage's feet.
Human beings search for greatness based upon human concepts, conditioning and achievements.
A sage may have nothing. He is empty, but the force of his mere presence alone will draw those to him who have even a spark of attraction to the Supreme.
The sage doesn't point you to university
—he pulls you into the Universal Heart.
How can you hanker after wealth? You have no property to support.
How can you hanker after wealth? You have no wife to feed.
How can you hanker after wealth? Nothing can be your own.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 38
How can you hanker after wealth? You have no wife to feed.
How can you hanker after wealth? Nothing can be your own.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 38
Why do you weep and moan, my friend? You can't be touched by lust.
Why do you weep and moan, my friend? You can't be touched by greed.
Why do you weep and moan, my friend? You can't be touched by infatuation.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 37
Why do you weep and moan, my friend? You can't be touched by greed.
Why do you weep and moan, my friend? You can't be touched by infatuation.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 37
Why do you weep and moan, my friend? You can never lose your youth.
Why do you weep and moan, my friend? You can never lose your mind.
Why do you weep and moan, my friend? You have no organs of sense.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 36
Why do you weep and moan, my friend? You can never lose your mind.
Why do you weep and moan, my friend? You have no organs of sense.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 36
Why do you weep and moan, my friend? You have no form of your own.
Why do you weep and moan, my friend? You cannot be deformed
Why do you weep and moan, my friend? You can never become old.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 35
Why do you weep and moan, my friend? You cannot be deformed
Why do you weep and moan, my friend? You can never become old.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 35
Why do you weep and moan, my friend? There's no old age or death for you.
Why do you weep and moan, my friend? There's no pain of birth for you.
Why do you weep and moan, my friend? You can't be touched at all.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 34
Why do you weep and moan, my friend? There's no pain of birth for you.
Why do you weep and moan, my friend? You can't be touched at all.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 34
Though you may be spoken of, you have neither name nor form.
Whether you are divided or undivided, there's nothing here but you.
O mind, O shameless, wandering mind! Why do you weary yourself so?
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 33
Whether you are divided or undivided, there's nothing here but you.
O mind, O shameless, wandering mind! Why do you weary yourself so?
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 33
Unlimited by a beginning, I'm forever shining forth.
Unlimited by the continuing play, I'm forever shining forth.
Unlimited by the destruction of all, I'm forever shining forth.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 32
Unlimited by the continuing play, I'm forever shining forth.
Unlimited by the destruction of all, I'm forever shining forth.
I'm nectarean knowledge, unchanging bliss; I'm everywhere, like space.
Tritiyodhyayah
Chapter 3, Verse 32
Beings
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